Sovereign Omnipotency, Discourse 2
THE JUSTICE of GOD ASSERTED, In Seeming Contrariant PROVIDENCES.
Job 34.17.
— Wilt thou Condemn him that is moſt juſt?
JOB's Great Afflictions make a great noiſe in the world; they Sounded ſo far, as his Friends at a great Diſtance from him, hear of them; whether by the Miniſtry of good or bad Angels, or of neither, it Skills not. Ill News is ſwift of Foot, ſaith the Greek Proverb foreign, and like ill weather, which comes ere it be ſent for. The Sins and M…ſcries of Good People are much talked of, and ſoon bruited abroad. This brings Jobs Friends out of a Deſire and Deſign to Condole with and Comfort him, (the Character of true Friendſhip, which is ſuited to a day of Adverſity,) though it fell out otherwiſe; for they tormented him, well nigh as much as Satan himſelf, though it were of Ignorance and Unwittingly, rather than of ill will or fore-thought Malice. Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite; all likely Idumeans, and men much eſteemed for wiſdom, and Godlineſs; as is manifeſt in their ſeveral Diſputations and Diſcourſes: in which they admoniſh him to Repent; aſſuring him, that he could be no leſs than a groſs Sinner, and Hypocrite, becauſe ſo grievouſly Afflicted, (a great Miſtake in them; and uſu…lly the Reproach of the world upon the Gener…ion of the Juſt.) To Anſwer this, …ob now Addreſſeth himſelf, though Tormented in Body, Perpl…xed in Mind, ſtoutly defending his own Inno…e… y, and ſeeming to Tax the Lord; as Dogs in a Chain Bark at their own Maſters. To this his Friends make a ſharp Reply, from the 15th Chap. to the 22. and he anſwereth them again with greater Courage and Boldneſs than before. Whereupon they begin a ſecond Reply, and the Diſcourſe Continues, till the Parties grew weary of Job; who ſhewed himſelf a Valiant and Reſolute Champion: only as every Pomegranate hath ſome rotten Kernels in it, ſo Job had his Frailties and out-burſts, Cauſed by Extremity of Pain and Exceſs of Paſſion; and who amongſt the beſt Spirits, in Strange and Heavy Accidents, do not pay ſome Tribute to the Natural Paſſions of Men? Theſe Ending, Elihu, a ſtander by, a good Man, ſteps in, as being all in a Flame, undertakes to carry on the work againſt and Reciteth Jobs Speeches, Chap. 32. but not ſo candidly, and refelleth them, but not ſo mildly, as was meet. True it was, Job in his Heat, had let fall many Laviſh Speeches, but yet it was far from him to ſay, either that himſelf was without Sin, or that God was unjuſt, as Elihu would bear him down; very unfitly taking ſome ſayings of his, that way Sounding. Whence may be Noted by the way,
That Words prove not alway what they Intend, but as they are Interpreted.
The words of the beſt men are not free from ſtraining: they would yield Milk, when they are forced to yield Blood: Inferences may be made upon what we ſay or do, ſuch as we never thought of. Arbitror nonnullus in quibuſdam Locis Librorum meorum Opinaturos me Senſiſſe quod non Senſi; aut non Senſiſſe quod Senſi; ſaith Auſtin. Lib. 1. de Trinitat. ad Finem; and it fell out accordingly; for as Baronius Witneſſeth, after Auſtins Death, aroſe up divers, qui ex ejus Scriptis male Perceptis, Complures Invexerunt Errores; who out of his Writings wreſted and miſconſtructed, brought in many Errors, which they endeavoured to maintain, by the name and Authority of Saint Auguſtin. And the like may be ſaid of Luther. Which may teach us to ſet a Watch over the Door of our Lips; to Weigh our Words in Ballance, to Utter few and Seaſonable Words.
Elihu, we ſee heated, a Fire is kindled on the Hearth of his Heart, by the Spirit of Judgment and burning, and ſuch as many Waters cannot Quench; Wherein, though Elihu was ſomewhat Faulty, yet becauſe he was right in the main, all was taken well. Noting,
How apt even good men are to mingle Sin with their beſt Actions; To Plow with an Ox and an Aſs; but the Lord is pleaſed to Conſider whereof we are made, and Graciouſly to lay the Finger of Mercy on the Scars of our Sins; as that Limner in the Story. He looks over what is his, and overlooks what is ours. Where there are no Sins of Allowance in us, there ſhall be Grains of Allowance to us: he will not caſt away his Pearls for every Speck of Dirt.
The Ground of Elihu's Anger and Heightned Zeal is mentioned Chap. 32. verſ. 2. becauſe Job juſtified himſelf rather than God. This he did not directly and in ſo many words, but by a ſeeming Conſequence, and Elihu was kindled at it. It is a Bleſſed thing to have a Stomach for God, to be blown up in his Cauſe; as were Moſes Elijah, Phineas, David, Chriſt, and the Angel of Epheſus; to be all on a Light Fire with Love to God, and Indignation againſt all that doth him any Diſhonour. All true Zeal is of a Maſculine Spirit. Job had utter'd ſome Diſcontented Speeches againſt God, which Reflected on his Honour and Juſtice; he had deſpaired of a Reſtauration, and moſt earneſtly wiſhed for Death, and thereby ſeemed to Juſtify himſelf rather than God, and this Elihu could not brook; and therefore Continues his ſharp Rebuke, in this Chapter, to the humbling of Job, and Vindicating of God. Job was not ſo Righteous, but that he deſerved this Affliction; as there may be Cauſe in the very beſt, as well by Reaſon of their Actual Prevarications as of their Birth-Sin. God cannot do Wrong. It is Inconſiſtent, 1. With his Nature, Verſ. 10. Far be it from God to do Wickedneſs. He cannot Sin. In which Senſe only it is ſaid, he cannot do this or that; not through Want, but through Height and Abundance of Power. He cannot do Wickedly, becauſe he is Omnipotent. It is for poor Creatures to be Lyable to ſuch Imperfections; the Divine Ʋnderſtanding cannot be a Principle of Dir…ction, and the Divine Will cannot be a Principle of Injunction, and therefore the Divine Powe… cannot therein ſhew it ſelf to be a Principle of Execution. 2. It appears from his Actions, Ver. 11. He is ſo far from doing Wrong to any, that every man ſh…ll find according to his way. And although this is not done forthwith, yet we may write upon it, and Reckon, that, Non dum Omnium dierum ſoles Occiderunt; as ſure as the Night follows the Day, Account will come, and God will Reward unto each man according to his Works. His Providence, like a well-drawn Picture that Eyeth every one in the Room, obſerveth all things. Although one Man may not know another, nor any man know himſelf, yet God, following as it were all men hard at the Heels, doth with his eyes narrowly obſerve and mark what way every man Wolks in, he ſeeth all his …oings. And let none pleaſe themſelves in their Sinful Practices, as if God did not ſee them, becauſe for a time they eſcape unpuniſhed: for Sin and Puniſhment are tied together with Chains of Adamant, and cannot be long aſunder. 3. His Will doth evince it; Verſ. 12. God will not do wickedly. He can do whatever he will do: but he cannot do Wickedly becauſe, for want of good in Sin, it cannot become the Object of his Will. Job had ſaid as much before, but then he ſeemingly daſht all again, with his Inconſiderate Complaints and Murmurings; and this Eliſha could not bear, but again and again Celebrates the Righteouſneſs of God.
This whole Chapter is a Golden Flood of Grave Diſcourſe; an Elegant Oration; if we Conſider the matter or the manner; It is a Diamond ſet in Gold. Each line in its place, is adorn'd with the Enamel of Divine Affection, which breathes through the Diſcourſe.
Here, as in a Mirrour, is the Lords Righteouſneſs preſented; his Juſtice is diſplayed in moſt orient Colours. And when Elihu hath done all he can, he ſeems to ſay, as Cicero once did of Craſſus and Antonius, Roman Orators, If any man thought he had ſpoken too much in Commendation of them, he muſt needs be ſuch a one, as either knew them not, or was not able to judge of their worth.
The Text is one ſingle demonſtration of Gods Juſtice, carried on in an excellent Metaphor: taken from binding up the Wounded, after the manner of Chirurgeons: And then the words are tranſlated by ſome thus; An qui odit juſtitiam, Chirurgos imitaretur? Would he that hateth Righteouſneſs, do as Chirurgeons uſe to do? Would God, if He were Unrighteous, bind up the Broken-Hearted, or receive into favour, as he doth, a Sinner that Repenteth, doing him good again, as if there had never been any breach between them? It is noted, that a King hath his name in the Greek Tongue from healing, foreign ab foreign, Medela; and that Iſa. 3.7. A Governour is called Healer, or Binder up; its the ſame word here in the Text. But how unfit for ſuch an Office, muſt he needs be, who doth not only, not do Right, but hates it? As did Nero, Caligula, Commodus and others, enemies of Heaven and Earth.
— And wilt thou Condemn him that is moſt Juſt?
None in his right Wits will do ſo. This were for man to exalt himſelf above the Divine Majeſty, and for the dribling River to vye with the Drowning Ocean. And yet what do they leſs then this, who grudg at Gods proceedings, and are ready to think, if they had the ordering of things in their own hands, they could diſpoſe of them a fair deal better? As Alphonſe King of Caſtile, the Ointment of whoſe name is marr'd with the dead flie of his Atheiſtical Speech, That if he had been in Gods ſtead, he would have diſpoſed the World better than it is. Chriſtians beholding the Lords ſeverer Diſpenſations againſt them, their budding Flowers opened in a warm day, ſhut again in a Cold one, and their flowing Tides to become ebbing Waters; God cloathed as it were with darkneſs, and they not able to cleave the Clouds to behold him walking on the Vault of his Palace, nor trace him in his beamy walk through the midſt of the Sanctuary, among theſe Golden Candleſt…cks which h…ve long ſuffered a dimneſs; are apt to conceive that the Lord deals not well with them, and they deſerve better from him, God might have been a wiſer and a better God. Blaſphemy is the fruit of Diſcontentment. Let none charge God fooliſhly. The Text will teach us to be better Commentators upon Providence, viz. Even to juſtifie God in all his ſayings, and to give him glory in all his doings, by our ſilence or Admiration.
The Summa totalis, or ſenſe of all, falls into this entire propoſition, viz.
Whatever mens apprehenſions are, God in all the ways of bis Providence towards the whole World, is a most juſt God.
God is moſt juſt. A univerſal Propoſition. So he was, thus he is, and ſo ever ſhall be: The Creatures ſhall be diſſolved into nothing, and men as they are, into Falſities; But God will be found juſt for ever.
I ſhall firſt endeavour to explain this truth, and afterwards confirm it.
For Explication, know, that one may be ſaid to be juſt three ways,
1. Obedi…n…ia Activa, by Active Obedience, and that Voluntary and Perfect; both extenſively, in Regard of the Object; and Intenſively, in Regard of the Suhject; So, Chriſt alone is ſaid to be juſt here; his Heart and the Law were Uniſons; anſwering each other as Face anſwereth Face in a Glaſs. And the Saints ſhall be hereafter; when the Imperfect Lineaments of Grace in the Soul, ſhall by the Penſil of the Holy Ghoſt, be drawn forth in their orient Beauty, and the Vermilion of Glory be laid upon them.
If it be Objected, That the Saints are ſaid to be juſt here?
I anſwer, true. Joſeph is called a just man, Math. 1.19. ſo were Zechariah and Elizabeth, Luke 1.16. ſaid to be Righteous before God, &c. But to be underſtood,
1. Not Legall…, for Righteouſneſs of Creation, whereby God made man after his own Image, in Holineſs and Righteouſneſs, to walk exactly according to the Rule of Juſtice. Perfect man was then, though mutable, becauſe hi… Holineſs depended upon and flowed from a Principl… in himſ…lf, Original Juſtice; now loſt; and ſo, none is Righteous, no not one. But,
2. Evangellically, viz (1…) In Deſiderio & Conatu. The Saints do Level at the mark of Perfection. They hunger after compleat Righteouſneſs: whence it is ſaid, they Sin not, John 3.9. becauſe though they be not without Sin, yet their Wills is againſt Sin; they have voted it down. When they fail, they mourn; and this is called Goſpel-Righteouſneſs. (2) Comparative & Reſpectu Impiorum; in Reſpect of the Wicked; and ſo Noah was ſaid to be perfect in his Generation; he being Compared with the Prophane World, was a Perfect, juſt man. Gold in the Oar, Compared with Lead or Braſs, is perfect; a field of Wheat may have ſome Thiſtles growing in it, yet Compared with that of Tares, is perfect Wheat. (3) Divina Acceptatione. God doth accept of them in and through Chriſt, Coloſ. 2.10. Ye are compleat in him: Through the Red-glaſs every thing appears red; ſo through the Red glaſs of Chriſts Blood, the gracious Soul appears lovely and Beautifull in Gods eye. They are accepted in the Beloved, Epheſ. 1.
2. One may be ſaid to be juſt, Gratia, by Grace; as the Elect and Called are juſt: Juſtitia unionis Imputata; by the Righteouſneſs of Chriſt Imputed, Jer. 33.6. This is as truely theirs to juſtify, as it is Chriſts to beſtow; and this is a Chriſtians Triumph, when he is defiled in himſelf, he is undefiled in his Head; in his Righteouſneſs the Saints ſhall ſhine brighter than the Angels. Or, Juſtitia communionis Inherente; viz. the Graces of Chriſts Spirit, Holineſs of Heart and Life; which Cajetan calleth Ʋniverſal Righteouſneſs.
3. Natura, by Nature, and ſo two wayes, 1. Dono, by Gift; as Adam was by Creation. His will (which is the Univerſal Appetite of the whole man) was Wonderfully good, Furniſhed with ſeveral Habits of Goodneſs, as the Firmament with Glittering Stars. There was in him a propenſion to all good; as an Inſtrument in Tune, he was full of Harmony; like a Bright Air and a pure Beauty without the leaſt Cloud to ſtain it; his Heart was without the leaſt Tincture of Impurity; as Wine that hath no Sophiſtication. Such was Adams Holineſs. But this is not now to be found on Earth, we muſt go to Heaven for it. 2. Eſſentia, by Eſſence; and ſo God only is juſt. Righteouſneſs in God is as Beams in the Sun, Water in the Fountain, and Lines in the Centre, it is Original: he is the Pattern and Prototype of all Righteouſneſs; juſt ad intra, as he is; juſt ad extra, as he works; every way juſt.
Some may underſtand the firſt only, as Oſiander would every where; others the latter only: I conceive both may and muſt be here underſtood: God is juſt in himſelf, and in all his Miniſtrations to the Sons of men.
Again, He is ſaid to be juſt,
1. Qui juſta facit & imperat juſte; So doth God, who never Acted or Commanded any thing, but what was in it ſelf equal and reaſonable; although perhaps to our ſhallow and corrupt Underſtanding it may appear otherwiſe; as to our eyes, Turrets and Steeples, how upright, ſoever, if their height be exceeding great, do oftentimes ſeem crooked, and look as if they ſtood awry: But all Gracious Hearts diſcover that Beauty and Equity in all Gods Commands, as draws forth their Aſſent and and Conſent to them; they can ſay, Bleſſed be God for his Precepts; His Commands are not Grievous.
2. Qui opera quadrat adjuris Praecepta; So doth God, whoſe Will is the ſupream Reaſon; Nec Recta ſolum, ſed & ipſa Regula; not only right, but the very Rule of Right; And impoſſible it is for him to do wrong by erring from the Rule of Righteouſneſs. Men may overſlip themſelves, and miſcarry or deny Juſtice, in which caſe, Appeals have been made to God; as in the time of Hen. 3. The bold Counteſs of Arundel, Appeal'd from the King and his bad Counſellors, to the Court of Heaven. And in the Hiſtory of the Holy-War, Relation is given of a Templar, who being to be burnt at Burdeaux, at the place of Execution, he ſaw the Pope and King Philip looking out of a Window, and cryed to them, Clement thou Cruel Tyrant, ſeeing there is no higher among Mortals to whom I ſhould Appeal for my unjuſt death, I cite thee together with King Philip, before the Tribunal of Chriſt Jeſus, the Juſt Judg, who Redeemed me; there, both to appear within one year and a day, where I will lay open my Cauſe, and Juſtice ſhall be done without any reſpect: And it fell out accordingly.
3. Qui promiſſa ſervat; So doth God: He is faithful that promiſed. One letter of his name, whereby he hath made himſelf known, is, Abundant in Truth; And Chriſt is called the faithful and true Witneſs; And the Counſels of God are ſaid to be Faithful and True. He ſo much abounds in it, as he hath no mixture of the contrary; though the beſt of men have ſome; as for example; A precious Stone, hath ſome ſpeckling or cloud, but light it ſelf admits of none. God is light, and with him is no darkneſs at all; ſo God is true, and in him is no Falſhood at all. God that cannot lie hath promiſed, ſaith the Apoſtle, Titus 2. God may delay his Promiſe, but he cannot deny his Promiſe.
4. Qui ſuum cuique tribuit, juſtitia diſtributiva; So doth God; He gives to every man his own. It is Injuſtice and Tyranny to invade another mans Right: An Evil, which cannot be imputed to God without Horrid Blaſphemy.
But to come nearer; we may conſider God under a fourfold notion, and in each ſhall find him Juſt.
1. Ʋt Dominus, as Lord; in reſpect of his purpoſe, touching man to be Created, of glorifying his Mercy and Juſtice, Wiſdom and Power; in Saving, Damning, calling effectually, denying others; chuſing, refuſing, reprobating; Where it is not ſafe to ſearch too far; Quod neſciatur ſine Crimine, ne diſcutietur cum diſcrimine; nor ſtrive to know with danger, what we may be ignorant of with ſafety; in ſuch things, admiration is better Piety, than apprehenſion; (Curioſity is the firſt ſpawn of Sin) nor to judg that unjuſt, which Reaſon apprehends not. Of all his Decrees, we may conclude, There is no Ʋnrighteouſneſs with God. Rom. 9.13. Jacob have I loved, &c. Let not Carnal Reaſon dare to reprehend what it doth not apprehend. Let none forbid Faith to ſwim, where Reaſon cannot wade. Baniſh Socinian Blaſphemy, which will needs have a Reaſon of Divine Myſteries. Except they ſee, they will not believe; whereby Faith is become, as ſome of that ſort of men have made bold to call it, Theologorum Ludibrium, Scripturarum Tyrannidem.
2. Ʋt Creator, with reſpect to the Means of Execution. Giving being, permitting the fall, Ordaining and Governing by his Providence, preſerving and diſpoſing both the good and bad. All theſe are juſt, 2 Tim. 4.14. The Lord reward him according to his Works. Math. 5.45. He maketh the Sun to ſhine on the Evil and Good. In which, he is at an Infinite Diſtance from Unrighteouſneſs: for in theſe he moves according to the Council of his own Will, and this is ever Rational; though our ſhallow Reaſon in this State of Degeneracy and Mortallity, be not able to Fathom the Depths of its Contrivements, and is thereupon ready to Cavil and Call in Queſtion their Equity.
3. Ʋt Pator Electorum; by ſpeciall Righteouſneſs, viz. Goodneſs in his Decrees, and Faithfulneſs in his Promiſes, two principal Emanations of the Divine Being, Reſpecting his Intellectual Creatures, whom he hath taken into ſo neer a Relation to himſelf; all which he juſtifies, for and by the Obedience of his Son, who is Conſtituted by the Father to be the Head of all his Elect, to be his Members, and to be by him brought to eternal Bleſſedneſs. See 1 John 1.9. If we Confeſs our Sins, he is Faithfull to forgive. The word [Faithful] refers to Gods Promiſes, as [Just] doth to the Blood of Chriſt, the Ranſome received, whereby the Saints are Cleanſed; And it ſtands not with the Divine Juſtice to demand the Debt twice, viz. of the Surety and the Debtor; but upon Confeſſion he is Faithful and Juſt to Forgive.
4. Ʋt Judex, as a Judg, to diſtribute Rewards according to Works; 2 Cor. 5.10. This is the exactneſs of that Divine Juſtice which Triumphs in God. The World is a great Book conſiſting of many Leaves and Pages; This Judg will peruſe every Leaf, Page, Line, and Tittle of it; and make the great Index expurgatorius, blot out the names of thouſands, take a funder this whole Volumn, caſt much into the Fire, bind up the reſt as a perfect Volumn of elect ones for Eternity. Revel. 1.7. all the World ſhall ſee their Judg, their Crimes, their Accuſers, Conſcience, and Satan, if out of Chriſt, or if believing in him, then Pardon ſealed with the Blood of the Judge, their Heaven ſmiling in his Smiles; Revel. 20.12.
In three things he agrees with upright Judges, viz. 1. In Loving Juſtice and hating Iniquity. Job is ſaid, to have accounted Juſtice his Robe and Diadem. Chap. 29.14. and of Trajan that excellent Prince, that when he gave the Sword of Power, to any whom he made Governour of any Province, he uſed to ſay, Accipe hunc Gladium, ſi benefecero, utere pro me ſin aliter, contra me. It was from this Love of Juſtice. Of Fabricius a Senatour of Rome, it is recorded as his Encomium and left as his mark of Honour, that a man might as ſoon turn the Sun from its Courſe, as turn him out of the Courſe of Juſtice. From this very Principle it was, that Ariſtides obtained the Report of the Juſt from all in his time. Now if this be ſo true of men, how much more muſt it be true of God. The Right…ous Lord l…veth Righteouſneſs. Pſal. 33.5. He Loveth Righteouſneſs and Judgment!
2. In Impartiality and Equality, hearing all ſides. Plutarch reports of Alexander, that when he ſate in Judgment, he was wont alteram aurem prebere Actori, alteram vero integram ſervare reo, alway to ſtop one ear to the Plantiff, ſaying he kept that for the Defendant; one mans tale being good, till another be told. Aequum me utrique parti in Diſc…ptandis Controverſis quam Iutuenda Diſciplina praebebo; ſaid Juſtinian; I will hear both Cauſes &c. And this is a Rule obſerved by God; Gen. 18.21. I will go down and ſee, &c. Spoken according to our Dialect, after the manner of a Judge, who firſt examines the Cauſe exactly, before he will give the Sentence. God doth not make the Sword the Judge; he Weighs things in the Ballance; he ever lyeth Judgment to the Line; When God is on a work of Juſtice he is not on a Riot, as if he cared, not whom he did hit, but goeth in the Way of a Circuit, with the Offendor, I will go down and ſee!
3. In paſſing Sentence without reſpect of Perſons. The Juſt Judge fears no mans Condition in Judgement, he beholds not the faces of any perſons, but the Cauſe; Like Melchizedeck he is without Pedigree, This Son of Righteouſneſs ſhines on Beggars as well as on the Nobles. Job 34.19. God accepts of no mans Perſon; No not the Perſons of Princes; Prov. 24.23. Kings and Nobles muſt come to his Bar, and receive Sentence, as well as poor, Inferiour Perſons. He will do Juſtice upon men, be they what they will be. Jer. 22.24.
But in three things, he ſurpaſſeth all, viz.
1. In Authority, which is derived to him from none. He is Lord Paramount and hath Poteſtatem … and extends to all. Gen. 18.25. He hath Jus Imperii, and Jus Dominii; which none can have, but ſubordinately & derivatively from him: His Kingdom ruleth over all. His Name written on his Thigh, is King of Kings. As among men, it is one of the Jura Regalia, the Flowers of the Crown to enact Laws and Statutes; it is much more true of God.
2. In Liberty: He is not tied to Law, in reſpect of time manner or meaſure. The greateſt and beſt Judges on Earth, do or ſhould govern by Law, to the making of which others concur as well as they; But God is a Law to himſelf. He and none but he can write on his Imperial Edicts, Stat per ratione voluntas, My Will is my Law, (which is Liberty in God, but Tyranny in man) his Will becauſe of the Holineſs of his Nature, is always juſt. He can better ſay than ever Conſtantine that Arrian Emperour could, Quod ego volo, pro Canone ſit; Let my Will be your Soveraign Rule; ſith things are Right becauſe I will them, I will not becauſe they are Right.
3. In I…fallibility. He cannot err in deciding Controverſies and Cauſes; being Omniſcient, nothing is hid from him, but all things are unvailed to his eye. He is never at a ſtand. No ignorance dwells in his Underſtanding. Fair Shews can never delude him; Colourable and Falſe Reports cannot miſlead him, as Earthly Judges may be. He can never acquit any, who is in truth faulty or inwardly unſound, nor upon any falſe ſuggeſtions paſs Cenſure upon any. He proceeds only upon certainty. Let the Papiſts conclude the Pope or his general Council infallible and ſo fit to decide Controverſies in matters of Religion; but we muſt believe that all Mortals are more or leſs ſubject to Error and Uncertainty. If Moſes, Aaron, and Samuel, were among the beſt Magiſtrates, Prieſts or Prophets that ever were; they could not ſatisfie in all things, either ſome Unrighteouſneſs would be in them, or they, though innocent, will be juſtly accounted ſuſpitious.
Thus much only for Explication of the Doctrine;
For Confirmation thereof I am now to addreſs my ſelf: Which I do not intend to make as the Cords of a Tent ſtretched out to their utmoſt length, or unneceſſarily to enlarge, as the Phariſees did with Affectation their Phylacteries; yet for the more full eſtabliſhing thereof, it will he pertinent to ſpeak unto three things, viz. to prove it by Authority, and Argument, and to clear it from Objections.
Firſt, for Authority; which though ſome do impiouſly Queſtion, yet to us it is ſufficiently and Invincibly binding. And this the Scripture doth diverſly, viz.
1. Affirmatively; when it deſcribeth God to be Juſt, Holy, Righteous (Exod. 9.27. Pſal. 27.17. Jer. 12.1.) all ſparkling Jewels of the Crown of Heaven, with which it flouriſheth; and which, however diverſified in our Conceptions, are notwithſtanding Identified with Gods eſſence, which is but one, though to us they appear to be different from each other, and all from it; as the vaſt Ocean, though but one, receives divers names from the ſeveral ſhoars it waſheth on; ſo however, Juſtice, Holineſs, Righteouſneſs, be ſeveral Names Suited to different Operations, yet all are but one Simple Act in God, under thoſe various Denominations.
2. Negatively; when it removes all Injuſtice and Iniquity from him; (Deutr. 32.4.10.17. Dan. 9.14. Rom. 9.14.) Righteouſneſs is the Embroidered Robe wherewith God is Cloathed. It is the Glory of the Godhead. Exod. 15. Glorious in Holineſs, is his Name. Darkneſs cannot be Imputed to the Sun; no more can Sin to God. You may as ſoon Separate weight from Lead, or heat from Fire, as Righteouſneſs from the Divine Nature.
3. Affectively, When it Attributes to God, the Affection of Zeal, Anger, Fury, &c. as Exod. 20.5.32.10. Numb. 11.20. which are not in God ſuch Paſſions as they be in men; but an act of immutable Juſtice, and are not to be underſtood ſecundum Perturbationis affectum, but ſecundum Ʋltio…is Effectum. Anger and Wrath in God, is nothing but Tranquilla Conſtitutio juſti Supplicii; a Calm and quiet Appointment of juſt Puniſhment, revenging Juſtice. And the ſame Juſtice of God, as it ſimply burns againſt Sin, is in Scripture called his Anger; when it doth more fiercely ex candeſcere or ſparkle out, it is called his Wrath. The ſame Juſtice when it pronounceth Sentence, is called his Judgment; when it is brought to Execution, it is called his Vengeance: all directed againſt Evil.
Thus we ſee the Truth to have an Innate Proof, ſhining with its own Beams: and by this, it ſhould prevail over mens Minds, vanquiſh unbelief and chaſe away the Clouds of Error. But,
Secondly, For Argument. Though the Scripture like the Sun-beams, are their own Diſcovery, yet one may contract them into three Glaſſes, wherein we may take a clearer View of them, and perceive a warmer Influence from them falling on our Minds and Hearts. The Arguments grounded on the former Authority are theſe following, viz.
1. God is Agens liberrimum, a Debtor to none, bound to no Law, becauſe none was ever given to him, therefore he cannot offend in diſtributive Juſtice. Matth. 20.15. Is it not lawful for me to do with my own as I will. Rom. 9.21. Hath not the Potter power over the Clay, to make one Veſſel to Honour and another to Diſhonour; i. e. He may lawfully, he hath full Authority ſo to do: That's the meaning, and ſo runs that expreſſion in the Hebrew Text. Jer. 18.16. Cannot I do as this Potter; And Gen. 34.14. We cannot do this thing, i. e. We may not do it; It is unmeet, unlawful for us to do. Now this God can do, it is lawful, by Right he may. However by this awarding Paribus imparia, unlike proportions to men of like Conditions, conſidered in the ſame Lump and doing this arrbitrarily, according to the good Pleaſure and Counſel of his own Will, ſets men a crying out of Iniquity in Gods proceedings; yet it is without reaſon and with great Injuſtice, for God is free; and beſides, his Will is the ſupream Rule of Righteouſneſs.
2. He is Fons Justitia, Juſtice it ſelf, the original of Righteouſneſs, and it is impoſſible for him to do, or be the Author of Sin. Out of this Fountain cannot proceed ſweet Water and bitter; no more than whiteneſs can black the Wall, or heat make one cold. Every thing is juſt, becauſe God doth it. He cannot do that which is contrary to his Nature. He cannot Lie, becauſe he is Truth it ſelf. God canot Sin, becauſe he is perfect Righteouſneſs.
3. He is Judex Mundi, as Abraham ſaid, Gen. 18.25. And ſhall not the Judge of the World do R…ght? It is Abrahams acknowledgment of God in Covenant. He adem the World and ſhall judge the World. Theſe are atributed to him interchangeably, to make and judge the World, And he certainly will do Righ…. We may as eaſily ſuppoſe God …o ceaſe from being Judge of the World, as ceaſe to do Right. He i the Maker and Monarch of all men: who is his Superiour? To whom ſhall he give account? Who ſhall expoſtulate with him for Injuſtice? Or for fear of whom ſhould he warp? He can ceaſe to be, as ſoon as leave to be juſt. The Apoſtle improves his very reaſon, to demonſtrate the Righteouſneſs of God; Rom. 3.5,6. Is God unrighteous who taketh vengeance; God forbid; How ſhall God judge the World? It being an Office excluſively belonging to him, by reaſon of his indep…nd…nt h…bi…ual Juſtic…. He ſhall judge the World; that's a recieved Principle; from whence he …ers that therefore God cannot do unrighteouſly. See Jer. 11.20. 2 Theſſal. 1.6.
Thirdly, we come to clear this Doctrine from Objections; for this Bright and Shining Truth is very Offenſive to ſore Eyes; as the moſt Evangelical Diſcoveries are not without Fierce Oppoſitions. It is the Devils work to Impriſon all Truth, but the nobler and more pretious Truths, muſt expect to be put in the loweſt and darkeſt Dungeon; as here now the Juſtice of God; the Flower and Crown of Heaven; how would he eclipſe this Fair Sun! And,
1. It is Objected, That God did Ordain ſome of his Creatures to Puniſhment and Damnation, without Fault and Deſert.
Anſw. Divine Purpoſes are very unſearcheable, they lye wrapt up in everlaſting Darkneſs and are covered in a deep Abyſs, none can Fathome the Bottom. Yet to this Objector, I ſay, it is moſt falſe: and a Calumny uſually caſt upon the Doctrine of Predeſt nation; and which the Rhetorick of our Adverſaries, is wont to blow up to the higheſt pitch of Aggravation even to the Impeaching of Gods Juſtice which is moſt Blaſphemous. But to the Anſwer,
1. God Created man for his own Glory, Ʋltimately; and if any Miſcarry through their own Default, (as it will be found they do,) God will be glorified in them as well as in others. The Howlings of them which periſh, ſhall render forth his Praiſe, as well as the Hallelujahs of them that are Saved. They both ſing unto the Glorious Attributes of the Bleſſed Trinity an everlaſting Canticle. Only in this great Conſort of the Intelligent Creation, the deſignedly Conſpiring Voices are as differing as the Condition of the reſpective Singers. Hell's Darkneſs ſhall as well contribute to Gods Glory, as Heavens eternal Splendours. As ſhadows Judiciouſly placed, do no leſs praiſe the Painter, than do the livelier and better Colours.
2. In Ordaining, he is to be Conſidered as a Lord, not as a Judge. Election and Reprobation being Acts of Power and Prerogative: ſo that in theſe the matter of Right and Wrong are not concerned. Gods Volitions and Decrees are not depending on any temporal Objects, as Motives thereunto; but determine without any Reſpect to any Diſpoſition in the Creature; and what Injuſtice can be therein? The clay ſhould not diſpute with the Potter. None ſhould argue againſt Divine Prerogative. Ratio quoſdam elegit & quoſdam reprobat, non habet rationem niſi Divinam Voluntatem. Aqu. 1 part 4. 23. Art 5.
3. He doth puniſh none without fault, nor condemn any without Deſert. God who is pure Juſtice, inferreth no prejudice upon the Creature, but as provoked by ſome Criminal miſcarriage; though it be certain, that the Reprobate ſhall dye, yet Sin, not the Decree is the cauſe of Death. Rom. 5.12. By Sin Death entred into the World. To crown or to damn is an Act of judiciary Power, and proceeds according to the Tenour of the Revealed Goſpel. The Eternal Decree of the Damnation of the very Devils, was never determined to be Executed otherways than for their own Miſdeeds.
2. It is objected, The Author of Sin cannot be juſt. Ergo.
Anſw. Innocency it ſelf cannot be protected from Imputations; though the Reproach will ſtick no faſter, than a Bur that is caſt againſt a Criſtal; fot it will eaſily appear, that God is neither Autho or Actor Peccati: He makes Sin no more than the Sun makes the Night. Though Bellarmin labour to impoſe this Blaſphemy on Calvin, Beza, and Zuinglius, as their opinions; Yet the Dominicans and ſome of his own Society, clear him, as ſaying, 1. That he willeth Sin permiſſively, otherwiſe it could not be, Miro & in…ffabili modo non fit praeter ejus voluntatem, quod etiam fit contra ejus voluntatem; Quia non fieret niſi ſinerit, nec utique nolens ſinit, ſed volens: As Aug. Enchirid. And again, Non ſinerit bonus fieri male, niſi Omnipotens etiam de malo poſſet facere bonum. Ibid. The Lord thought it better to do good with evil, than not to permit it: And it is acknowledged, that Sin the worſt thing that is, but the Exiſtence of Sin is not Evil; otherwiſe ſaith Aug. God would not permit it.
2. God concurs ad Actum & Determinationem voluntatis in particulari, non ad obliquitatem Actus. God doth concur to the Action and ſuſtains the Agent; For 'tis ſain, by him all things conſiſt. Coloſſ. 1.17. and Acts 17.28. In him we live and move, &c. foreign, we are acted by him So that the bare Action is good and the fault wholly remains with the Creature.
Obj. But he that doth not hinder Sin when he may, is guilty. So a wicked M…rcian asketh, why the Lo…d who foreſaw the event, did ſuffer Eve and the Devil to confer, and if …e were able, why did he not hinder Sin to be.
Anſw. Thus men preſuming upon certain A…ioms of Crooked and Diſtorted Reaſon, will und…rtake to paſs Sentence upon God. The Rule will hold true in Reſpect of men, qui non vetat peccare, cum poſſit, jubet; but not in Reſpect of God, who is bound to no Law; neither did he ſuffer Sin unreproved or unpuniſhed. Proſper and Hilarius both, with Auſtin, make anſwer to this Queſtion, why God did not hinder Sin? the cauſe may be unknown, it cannot be unjuſt.
3. It is Objected; God doth Diſtribute unequally, evil things to good men and good things to evil men.
Anſw. This is a bad and common Charge. The ſeeming Diſregard and Inequality of Providence, hath cauſed ſome to charge God fooliſhly. Among Heathens of old, we find Brutus, an able Aſſertor of Divine Providence, ſuch as he knew; when finally vanquiſhed by Antonius and ſaw ſuch bad Succeſs in ſo good a Cauſe, as he thought his to be, diſclaimed all Vertue and derided all Endeavours of living well, as vain and bootleſs. And Pompey when diſcomfited by Caeſar, blamed Providence, as if there were a Miſt over it. But both blamed the Sun, becauſe of their own ſore eyes. And theſe well-tempered Heathens were not alone, but men of other make have ſtumbled at the ſame Stone. It was Davids Caſe, Pſal. 73.2.3. As for me, my Step were almoſt gone, my Feet had well nigh ſlipt, for I was envious at the Fooliſh &c. and the Prophet Jeremiah, Chap. 12.1. Why doth the way of the Wicked proſper &c. Which is as though he had ſaid, Why ſhall ſuch Weeds as Cumber the Ground be watered ſo plentifully and grow ſo exceedingly, when good Co…n is ſo thin and Lean? Why ſhall the Lyon and Raven, thoſe unclean Creatures, be ſpared, when the innocent Lamb and Dove are Sacrificed? The wi…ked flouriſh, like a Bay-tree, and enjoy a Conſtant Spring and Summer, though without Fruit, when the Saints, like good Apple-trees, have their Autumn and Winter? This hath touched good men to the quick; ſore eyes could not behold the glo…ious Sun-ſhine of wicked mens Proſperity, without much pain. But however God is juſt. Therefore to anſwer the Objection, I ſay, he that doth ſo finally, is unjuſt. Differt nunc D…us, non Determinat; God will have men to be known. Some ſerve him only for a Livery; dayes of Adverſity are Gods fans or Furnace; non Approbat facta Impiorum; he approves not the ungodly in their wayes; though at Gods Connivance and preſent Immunity of their Helliſh Practices, they make damnable Inferences of his approving them. Becauſe they have no Changes, they fear not God.
Object. 4. Suppoſe two perſons for natural Diſpoſition Equal, the one is taken and effectually called, the other left; is not here Reſpect of Perſons?
Anſw. Here is more bubling up of Carnal Reaſon againſt Divine Diſpenſation: the ſame Anſwer occurs here for Subſtance, as to the former.
1. Certain it is that theſe two Terms, Righteous Judgement, and Accepting of Perſons, are differently Oppoſite. But here is no reſpect of Perſons: the Working of God, on which the Object is founded, is actus Pote…tiae Liberae, potius quam Juſtitiae, an act of free Power, rather than of Juſtice. And Divines have received it for a Principle, That Accepting of Perſons, is not found in Gratuitis, in Acts of Bounty, wherein the Donor is at Liberty to diſpoſe of his free Gift, as pleaſeth himſelf; but in Debitis, in Acts of Juſtice and Righteouſneſs, wherein lieth an Obligation on him that Diſtributeth, to give every man his due. Hereon they Conclude, that in Divine Choice, God is no Debtor to any of his Creatures, but Acteth therein, not as a Judge, but as a Soveraign Lord and Liberal Benefactor, chooſing ſome, and paſſing by others; as without Injuſtice or Wrong to any, ſo without ſhew of accepting of Perſons, Auguſtin diſputing this Queſtion largly againſt the P…lagians, brings in the Inſtance of a man that hath two Debtors, of whom he forgives one, and requires full Payment of the other; if any demand the Reaſon, he anſwereth, It is my Will: and ſo God giveth Effectual Grace to one and not to another, this is his Free Power.
2. It is juſt, becauſe according to his Will and Wiſdom. Rom. 9.18. Therefore hath he Mercy on whom he will, &c. And therefore not injuſt, becauſe hidden to us. If this do not ſatisfie, I ſhall refer ſuch to conſider what one of our Antient Writers did to their Forefathers; Heron in Ep…ſt. ad C…eſiphontem, viz. The Apoſtle, ſaith he, having diſcourſed of this Myſtery, acknowledgeth their depths, and adoreth the Wiſdom of God in them, Dignare & tu iſta neſcire; concede Deo potentiam ſui; nequaquam te indiget Defenſore: Be thou alſo willing to be ignorant of ſuch things. Leave God to himſelf in mod…lling of his Decrees and Diſpenſations; he will be ſure to do it ſo, as not to ſtand in need of any Apology or Defence from thee!
4. Objected it is, What Juſtice is it in God, to command a man by his Word, the perf…r…ce of which cannot be done by him, without the inward help of h…s Sp…rit, and yet in the mean whil…, deny that help …f the Spirit to him?
Anſw. Fair words; but a trick whereby men of towring Thoughts labour to bring the Royal Prerogative of Converting Grace, into the hands of ſinful Clay, and ſo derogate f…om the honour of him who is the Former of all things. But muſt it needs be a blemiſh to Gods Honour and a ſtain to his Juſtice, to command man to perform his Duty, though he have no ſtrength to perform it? Once he h…d ſtrength, …nd hath loſt it; but G…d hath not loſt his Right to command, though man hath loſt his Ability to obey. A Drunken Servant is not diſobliged to ſerve; nor a broken Merchant to pay his Creditors. It is a Right Rule to be obſerved in unknitting this Knot; Mandata Dei, non ſunt Menſura noſtrerum virium, ſed Regula Officii & materia praecum; as Molinus Contr. Amyrald. Precepts and Exhortations, ordinarily ſignifie the approving Will of the Commander, and his Duty to whom they are propounded; although ſometime the Duty of the Hearer, rather than the Will of the Speaker, be declared by them: They ſhew us what we ought to do, not what we can; they aſſure us what God will do when he pleaſeth, not what he is bound to do, Grace is free. N…ither can any Creature chall…g… …f…ct…l Grace at Gods hands, as a d…e Debt, ei…her to his Nature or his Labour; however ſome ſawcil… w… and ſp…k of God, as if he we… bou…d to do this or that, to giv… …his or the other Grace, even▪ wh… … produ…e no Promiſe, by … m…de himſelf a Debto… … is the zeal of Pet…r L …rd. Lib. …. Sent…n. D… ſtinct. 43. againſt ſuch men; Ʋt mihi videtur, hoc verbum [Debet] venenum habet, — nec Deo proprium competit, quia non eſt debitor nobis, niſi forte expromiſſo. To me, ſaith he, this word [he ought] or, he is bound, ſeems to have much poiſon in it, and cannot properly belong to God, who is no Debtor to us, ſave only in thoſe caſes, wherein he hath paſſed ſome free Promiſe. And I am ſure, our Saviour tells his Diſciples plainly, It is given to you to know the Myſteries of the Kingdom of Heaven, to others it is not given, Math. 13.11. And the Houſholder in the Parable, ſtops the Mouths of thoſe Murmurers that repined, as expecting more from him than it was his pleaſure to give, with the ſole conſideration of its being his Will ſo to have it, Friend I do thee no wrong, &c. Math. 20.10,13. Dei judicia nemo plene comprehendit, nemo juſte reprehendit.
5. It is Objected, God commanded Abraham to kill his Son.
Anſw. 1. He may do that, which he hath forbid us to do; as appears out of Deut. 24.16. Compared with 2 Kings 14.6. For although by an expreſs Law, Magiſtrates be forbidden to put Children to Death for their Parents Sins; yet God, who is the Author of Life and Death, hath reſerved to himſelf a Liberty of ſo doing, whenſoever it ſhall ſo pleaſe him, by Reaſon of his ſupream Dominion over all; and therefore for him to Inflict inferiour temporal Puniſhments in that caſe, cannot but be accounted juſt; and the rather, if we Conſider, that Children may be accounted part of their Parents; for as a mans Wife is himſelf divided, ſo his Children are himſelf Multiplyed.
2. Gods command to Abraham was but Manda…um Explorationis, not Seductionis, a Command of Tryal, not of Seduction. God is ſaid to Tempt, when he puts us upon the Trial of our Faith and Obedience, that he may do us good in the latter end, Deut. 8.26. but to Seduce he cannot be ſaid to do. The Author of … Good, cannot be the Author of Sin: as before is Noted.
Object. Did he not bid Shimei to curſe David!
Anſw. True; as a Puniſhment on David; but it was a Sin in Shimei: his ca… was to drive David to Deſpair, but God directed it to Humble him.
6. It is Objected; How it could ſtand with Justice in God to ſet forth his Innocent Son to ſuffer? From this the S…cinian party cry out againſt us, as if God were charged with Tyranny, in laying the Puniſhment of Offendors on our Innocent Saviour; which alſo drew from Brentius a L…t…eran, thi… Bl…ſphemy, D…us Pater in cruce Tyrannus egit erga Filium, &c.
Anſw. To which I anſwer, 1. It was with his Will, which is the Rule of Juſtice▪ wi…h … to his Infinite Wiſ…om. … …ſt juſ… …ſi quia Volitum, qu…mvis non t…um qua V…litum, ſ…d qu… …nus S…l…ntia dictatum. Dei V…tat…s eſt ſemper licet non C…uſ…. This was concluded on as the moſt Cong…nous and convenient mean to man…feſt Mercy and Juſtice; an exc…llent Temperament ſo that one doth no… oppoſ… the o her. God will not let Sin …, therefore he prov… … …m to be Sacrific…d for Iſaac; a Mediatour to come between us and Wrath. However Reaſon do moſt gainſay this Myſtery, we muſt ſay, Taceat ista Mulier in Eccleſia; Let this woman hold her Peace in the Church. Hear what the word ſaith, and believe; Chriſt ſuffered that God might be juſt; Rom. 3.26. If this will not Satisfie, I anſwer farther.
2. Chriſt may be conſidered two wayes, viz. as he is in himſelf a Natural Body, without any Relation to us; and ſo no action of his concerned us, nor any of ours concerned him; or as he i… part of a Body Myſtical; in which Conſideration, his Actions and ours concern us jointly: for if the hand be Wounded, the …ad will ſay, you …ur… me. Thus we read, 1 Cor. 12.26. If one M mber ſuff…r, all the Me…b…rs ſ…ffer with it. For in this R…l… C…ſ… ſtands to his People by Ver… of … graciou… Covenant m…de …ween God the Father and Ch… …e Son, and ſecretly tranſ… be…ween them, be…re the Crea…ion of the World. From which Union between Ch… and his Members is produ… …word w…i…h Divines call foreign, a mutual Communication of Properties; which work extends it ſelf ſo far, as that the Perfections and Excellencies which are Originally peculiar to the Perſon of Chriſt, are Communicated unto, and truely affirmed of holy men; 1 Cor. 1.30. and ſo the Infirmities, yea the Sins of his Members, are Communicated unto and Affirmed of, and Imputed to Chriſt. He was made Sin for us, 2 Cor. 5.21. though in the ſame Breath, the Apoſtle ſaith, He knew no Sin; both which are moſt true; becauſe our Sins are his Sins, by Reaſon of this Union: as the Debt of the Principal is alſo the Debt of the Surety. In which Senſe, Chriſt is ſaid to be ſlain from before the Foundation of the World, Revel. 13.8. even before he was Incarnat; becauſe of Abel, who was his Member and Type. Chriſt ſuffered for the Sins of his People, which are his Sins in that himſelf and Members are one; and no Injuſtice doth appear as to this Miniſtration.
7. It is objected; Good men are ſwept away in common judgments, as the wicked are.
Anſw. Outward things come alike to all. So Solomon; to Saints as well as Sinners. What they ſay of Tempers, that Non datur purum elementum, there is no pure, unmixt Temper, that is ſtrained and ſublimated and as it were framed into ſuch an Harmony, that it hath always an healthful Predominancy, but mixt, and whereby Diſeaſes break in; the like may be ſaid of Divine Diſpenſations towards the beſt of people; there is a mixture in them; the Saints are not ever ſingled out as Objects of ſenſible Mercies. Their Sun oftentimes ſets in a Cloud; their Ship in common Tempeſts is overwhelmed; But,
1. It is not ſo always. Noah and Lot ſhall be ſtanding Witneſſes thereof, ſo long as the World ſhall ſtand. They were ſtanding Monuments of Gods Preſervation, in the then Ruins of the Worlds Deſolation. Though an Houſholder ſpend and ſell the greateſt part of the Harveſt Crop, yet he will be ſure to preſerve a little Seed-Corn, to ſow his ground for a new Crop. Though Sodom be utterly deſtroyed by Fire, yet Jeruſalem is as a Brand pluckt out of the Fire. God maketh a light account of a whole City full of Sinners; he takes away the ungodly of the earth like droſs, Pſalm 119.119. which is put into the Fire to be conſumed. His own people ſhall be preſerved. Though he make a full end of all Nations, yet he will not make a full end of his people, but correct them in meaſure. He will have ſome to be Monuments of his Mercy, for in the midſt of Judgments he will beloved, as well as feared in his ſmiles.
2. Never as the wicked are; though in Afflictions, and National Calamities eſpecially, God oftentimes ſeems to make no diſtinction between the Objects of his Compaſſion and Fury, indiſcriminately involving them in the ſame deſtiny; yet his Intention makes a vaſt difference, where his infliction ſeems to make none: As when on the ſame teſt, and with the ſelf-ſame Fire, Chymiſts do urge the Gold as well as the bl…anded Lead; but withal foreknowing and deſigning ſuch a diſparity in the Events, as to conſume the ignoble Minerals, or blow them off into Droſs and Fumes, and make the Gold more pure and full of Luſtre. Even ſo doth God in his ſevere Diſpenſations towards his people in common with the wicked; to the one they are deſtructive, to the other Purgative, Iſa. 27.9. By this ſhall the Iniquity if Jacob be purged, &c. When the evil of Affliction overtakes a wicked man, it is to take away their Soul; when it comes to a godly man, it comes only to take away his Sin. A rotten cloath if it be ſcour'd and rub'd, it breaks and tears; but a piece of Braſs well ſcoured, will ſhine the brighter; Judgments on wicked mens falſe hearts, break them, but the ſame on good men, amend and better them.
Thus you ſee the Objections are but as oppoſing the ſhadow to the light, and a lye to truth; and how they who go about to put out the truth of God, by ſn…ſſing, make it burn the brighter. Neither indeed was it ever poſſible for the enemies of Gods Righteouſneſs by all their Engins to compaſs their Deſign; all the vapours of mens Brains, are not able to cloud ſo bright a Sun. The uſe of all follows.
And, 1. This Doctrine, like a direful Comet which carries with it Blood and deſtruction, ſpeaks dread and terrour, and it hath a double aſpect;
1. On the whole Land in general, and ſo it ſadly threatens, Conſidering,
Firſt, What is done by us. Sinful we are to aſtoniſhment: that of the Prophet may be applied to us, Hear O Heaven, and Hearken O Earth, I have brought up Children, and they have Rebelled againſt me! Secure we are, fearing no evil, ſetting light by the means, vapouring out the good Spirits of a pleaſant Land, in a vain Converſation. Our Calm and peaceable Goſpel dayes have brought forth in us Spiders and Caterpillars, and the like Vermine, even Pride, Luxury, Prophaneneſs, Atheiſm, Spirits averſe to the power of Godlineſs, and a ſound Reformation; Witneſs that general Apoſtacy to Formality, Will-worſhip, and ſtrange Inclinations to Popery, and ſuch-like innovations: and which is a great aggravation to ſhew our inexcuſableneſs, God hath been correcting us, to amend us, but we have been the more vile and ſinful. Hoſ. 7.1. When I would have Healed Iſrael, then the Iniquity of Ephraim was diſcovered, &c. Zeal is exceedingly decayed, the word ſuppreſſed, and Religion meets with much ſnarling and oppoſition every where. How impudent is Sin grown? God looked for purging of the Land, and behold it is more defiled. When the Pot boyleth the Scum is diſcover'd. Baths bring forth Corruption (if it be in the Body) into the Skin: God hath been reforming the Land; and our Wickedneſs appears the more. Time was when Sin began to be aſhamed, to creep into Corners, to be out of Faſhion, but now it is grown brazen faced, walks in the open Streets, ſeems to be in requeſt more than ever. Thus our Sins teſtify againſt us, are grown up to Heaven, and darken the Sun, put out the Moon, ſeal up the Conſtellations, to intercept the paſſage of Prayer thither, and to ſtop the influences of the light of Heaven from deſcending hither; or to knock at the Gate, to ſollicite for vengeance upon us.
Secondly, what the Lord hath done to others ſo offending; even took away his Glory, and gave them up into the Enemies hands; bringing them into a Spiritual Egypt: Witneſs the famous Aſian Churches now under the Mahometan Tyranny. There was a time when the Vineyard, Iſa. 5.4. ſhould have afforded red Wine, and then it might have expected Watering every moment, and Continued Preſervation, but this Vineyard Degenerating, inſtead of Red Wine, it brought forth Wild Grapes; and then inſtead of keeping, the Lord threatned to take away the Hedge, and pull down the Walls thereof: inſtead of Preſerving it from hurt, to let it be eaten up, broken down, inſtead of Watering, to command the Clouds to yield it no Rain.
Thirdly, Conſidering, what he hath done amongſt us; how he goeth on by Degrees. God is juſt, and when the Number is up, the rod will certainly fall; when the Corn is ripe, the Sickle is prepared. Though he break not the Candleſtick, he may, for ought we know, remove it, and not leave ſo much as any quality, title or Property of a Church; he may deal with us, as he did with Epheſus; and who knows but that the Lord hath ſaid of us in this Nation, as he did of the old Church of the Jews, Deut. 32.32,33. Their Vine is the Vine of Sodom, &c. Sure I am, he hath already begun to cut the Vine, till it bleed; and if Repentance ſteps not in to turn away Wrath, he may be provoked to ſay to England as he once did to Paleſtina, Jer. 2.21. I Planted thee a noble Vine, wholly a right ſeed; how then art thou turned a degenerate Plant of a ſtrange Vine unto me? And not only loan us out, but ſet us to whole-ſale; and make the Kingdom an Holocauſt to his juſt Indignation.
2. On the prophane and ungodly in ſpecial. This Doctrine is to them an Arrow ſent from Heaven, Feathered with Wrath and headed with Ruine. It is a hand from Heaven, an Alarm from thence. Conſidering,
Firſt, what the Lord hath threatned, Deut. 29.19,20. The Lord will not ſpare that man, he ſhall not eſcape. Do not think the Lord to be a God of Clou ts, one, that however he ſpeak heavy words, yet will not do as he ſaith; ſay not with them in Iſa 5.13. Words are but Wind; and with them in the Goſpel, God forbid! Do not fancy to your ſelves a God made up wholly of Mercy, and ſo act arbitrarily, living as you pleaſe: for verily you will find, he hath blows as well as words, and that the cry of Sin, will moſt certainly be followed with the eccho of Wrath. Clouds contains the ſhowers of Rain that fall on the earth, and ſo do Threatnings contain the Judgments that purſue Sinners. As in the Revelations, you never read that the Heavens opened, but ſome great matter followed; ſo it is here. Hath the Lord ſpoken, and ſhall he not do it? Verily, his word ſhall not paſs away unfulfilled!
Secondly, what he hath done, to the Old World, Sodom, Achan, Ahab, Saul, Herod, and ſuch like Sinners againſt their own Souls. He hath made Arrows of all Wood, and vengeance of all Creatures to puniſh their Demerit, he hath fallen upon them more ſwift than Tempeſts, Eagles, or impetuous Storms. They are ſo many viſible Sermons, and ſpeak the determinations of God, real Stories to be read by you, that you may not become Stories for others to read. Then ſhall he ſpeak to them in his Wrath, &c. Behold theſe examples in a way of particular application, as bringing Tidings of Ruine, and ſaying, Ʋnleſs you Repent, you ſhall all likewiſe periſh. As Judges uſe to hang up notorious Offendor in Chains, to be a terrour to all Spectators, ſo hath the Lord done with many obſtinate Sinners; he hath Thundred and Lightned over their rebellious heads, none of them were able to reſiſt his Juſtice.
Thirdly, Conſidering what you have deſerved; even to be delivered up to a reprobate ſenſe, Rom. 1.28. to Believe a lye, 2 Theſ. 2.11. to be turned into Hell, where your Horrour and Lamentations ſhould be the Muſick of Gods Juſtice, and the Heraulds of his Righteous Severity to all Eternity.
Object. But ſhall we be ſo dealt with?
Anſw. Yes, without Repentance and ſpeedy turning to God. It is but as he is juſt, he will find you out. The Rocks and Mountains ſhall not be able to ſhelter you from the Wrath of him that ſits on the Throne. May the terrours of God prevail with you! O be importunate with the moſt High to cut the thred of your Wickedneſs, that you may not ſpin it out to a full Length. Put to your own ſtrength to break off the Match between you and Sin, and Sue out a Divorce; Break off thy Sins by Righteouſneſs, ſaith Daniel to Nebuchadnezzar. Cut this Gordian Knot. If you have any Generoſity of Spirit, any ſparks of Sobriety, conſider your latter end; now begin to found a retreat, fold up your Enſigns; It is not too late, the door of Grace is yet open. Proteſt not to perſevere in Miſchief, like Devils. There are none but enraged Spirits, that will be healed by the Experience of their own ill, and bury themſelves in their ruin. Wiſe men alwayes make a Medicine for themſelves of others Folly.
Ʋſe 2. This Doctrine ſounds moſt incomparable Comfort to all the beloved of God, and called unto Holineſs; Conſidering,
Firſt, what he hath promiſed; Pro…. 28.13. Iſa. 1.18. Ezek. 18.22, 25,26. 1 John 1.9. &c. Theſe are a Noſegay of ſweet Flowers taken out of the Scripture-garden; make uſe of them; Let your Meditation, like the Bee, ſuck the ſweetneſs of them. They'le prove as Bezar-ſtone to keep you from fainting under your Sins and Sorrows. Get more acquaintance with them, O Ye Sons of Adoption. Be not like unskilfull Lapidaries, little valuing the worth of ſuch Orient Pearls, which are the Riches and the only Treaſure of the Heirs of Glory, on this fide Heaven. Suck at theſe Breaſts; take Courage from thoſe Heavenly Influences.
Secondly, Conſidering what he hath done. He hath been Mindfull of his Covenant, neither will he forget. Heb. 6.10. God is not unrighteous to forget your work and labour of Love, which you have ſh…wed towards his Name, in that ye have ministred to the Saints, and do miniſter. 2 Theſſ. 1.6,7,8.
You have three ſure Foundations to build upon.
1. You have his Attributes of Juſti… and Truth. Whatever he hath pr…miſed, ſh…ll be performed. His promiſe may lye a long time, as Seed, under ground, but it is all the while a Ripening. Shall not God be true? If not, who ſhall? He will be ſo far from coming ſhort of his word, that he will better it. He often ſhoots beyond the Mark of his Promiſe, never ſhort of it.
2. His immutable purpoſe; 2 Tim. 2.19. The Foundation of God ſtandeth ſure, &c. and, The Gifts and calling of God are without Repentance. It cannot be ſaid of God, as it is of man, that though his Goodneſs be ſweet, yet it is ſhort, though he can do enough for us, yet his mind may change or his Promiſe be broken; No, as he is liberal in all his expreſſions, ſo he is unchangeable in his intentions of your good. Where he loves, he loves ever.
3. You have his Seal and Earneſt, Epheſ. 4.30. 2 Cor. 5.5. called the firſt Fruits of the Spirit, Rom. 8.23. as Iſraels Grapes in the Wilderneſs, were the first Fruits of Canaan; what pledge can be more certain than the Earneſt of the Spirit: Epheſ. 1.14. If this Foundation fail, you may well ſay with the Prophet David, What ſhall the Righteous do? But ſooner ſhall the huge Rock be broken into bits, and thrown as Pebbles and Cockle-ſhells upon the Shoar, by the violence of Waves; ſooner ſhall the Mountains that God hath ſet faſt by his ſtrength, be overturned by the breath of Tempeſtuous Winds, than the Promiſes which are founded upon the immutable Power of God and his never failing Goodneſs, be in the leaſt Iota made void and of none effect.
Now as ſome kind of Artificers, after long poring on a piece of black work, finding a dimneſs in their eyes, are wont to take an Emerald, or ſome other green thing, by the verdure whereof they may be refreſhed, and their Spirits cheered; thus Believers when dulled and puzzled with the conſideration of ſad, ſtrange and contrariant Events in the World, may for their ſpiritual Relief, make uſe of this Cordial, theſe conſiderations laid before them, their luſtre will be exceeding cheering to the eye of Faith.
Ʋſe 3. Hence is offered ſom…thing of inſtruction; and that diverſly:
Firſt, In matters of Contentation and ſubmiſſion to all his Diſpenſations. Providence is the beſt Herauld to Marſhal us, and we ought to fit down content, without murmuring at Gods diſpoſing Juſtice. Thus Job practiſed; The Lord giveth and the Lord taketh, &c. Mauritius the Emperour, when his Wife and Children were Murthered before him, and his own eyes afterward bored out, uttered this Speech, Juſtus es Domine & Recta judicia tua: Thou art Righteous O Lord in all thy ways. That we are ſpared it is his Mercy; that we are puniſhed, cannot be unjuſt. However things go in the World, could we have hard thoughts of Sin, all our thoughts of Gods dealings with us, would be moſt honourable.
Secondly, in matter of Imitation; and ſo,
1. For Magiſtrates, in executing Juſtice. Here's a Copy for them to write after. See the Rule, Deut. 1.16. Judge R…ghteous Judgment, between every man and his Brother. Juſtice is the Soul of Judgment. An unjuſt Judge, is a Soleciſm, a contradiction. God will do Juſtice upon men, be they what they will be; ſo muſt Magiſtrates execute Juſtice impartially. They muſt be the Law enlivened; they muſt be foreign, as Plutarch ſpeaks, Living Images of God; who when he is in the greatneſs of his Power, is moſt juſt. Though he could check all the world that ſpeak againſt him, yet he will do righteous things, Pſalm 48.10. Thy Right Hand is full of Righteouſneſs. Gods Right Hand is an embelm of of his ſtrength, and it is full of Righteouſneſs. Thus ſhould men be exalted to higheſt place of Judgment, they ſhould be full of Righteouſneſs. It is not enough that Juſtice be in the Laws, but it muſt be in the Judges too, elſe no honour, no ſ…curity of a Kingdom: Juſtice in the Law, is like Gold in the Mine, which while it is there only, doth no man good; but when in the Magiſtrate, it is like Gold coined, for Uſe and Honour.
2. For Miniſters, to declare his Righteouſneſs, and not to fear for any Amazement; Concealing it before great men, covering thoſe Sins with Silence which they know them guilty of. Greatneſs muſt not be a Buff-coat to any mans Wickedneſs. We know Phyſitians and Chyrurgeons (and ſo Miniſters) are ſometimes allowed to be Cruel. The Lapping up of the Pills of Reproof, in much Pap and Sugar, by allaying the bitterneſs, frequently the Operation is fruſtrated. Miniſters muſt not Complement Souls into Hell. They muſt not feaſt mens ears, but Wound their Hearts; not lick the ſores of great ones, and Bite the Sores of poor ones. This is not juſt. Nathan did not ſo; nor John the Baptiſt before Herod, nor Paul before Felix; nor Chryſoſtom before Eudoxia, nor Ambroſe under Theodoſius; nor Bernard it ſeems by his Diſcourſe to Eugenius. Let no Siniſter End divert you from the Publication of Gods Juſtice. It is a work of your Place and Office. It was the work of Chriſt, of his Apoſtles and Miniſters in all ages. O, manifeſt ſome Sparklings of this Diviner Spirit, becauſe ſo like that which appeared in thoſe Tranſcendants among Preachers. Lo I am with you!
3. For People in all their earthly Tranſactions. As one wrote to Egidius Abbot of Norinburg, concerning the 119. Pſal. Haec non ſunt Verba ſolum Legenda ſed Vivenda; ſo may I ſpeak here to you; theſe things are not ſpoken and Written to be heard or read only, but to be lived. This, the Grace of God which hath appeared to all men, teacheth you. A Duty as neceſſary to Salvation, as that which immediately refers to God himſelf. Moſes came out of the Mount with both Tables in his Hands; the Second as well as the firſt. They muſt go both together; one ſtone in a Mill will do but little good. A Bird cannot Fly with one Wing. Many pleaſe themſelves with a Single Conſcience towards God in the firſt Table of the Law, having little Regard of the ſecond towards man; this Argues little Sincerity. You muſt give God and men their due: Practice Righteouſneſs.
Ʋſe 4 And laſtly, The Uſe is for Reformation and Preparation to meet the Lord, Amos 4.12. The Lord is juſt and the Judgment day is at Hand. Currat ergo Paenitentia, ne praecurrat Sententia, ſaith one. Mittamus Preces et Lachrymas Cordis Legatos, ſaith another. Haſte, haſte to meet the Lord with Entreaties of Peace. By hearkning to his Word, believing and doing it; by Humbling your ſelves under his Rods, or at the Report of his Judgments. And to this end,
1. Caſt away your Sins, every man his Idols. Come out of the crooked Paths of Pride, Hypocriſy, Oppreſſion, Barrenneſs and whatever is contrary to Godlineſs.
2. Give your ſelves to Faſting and Prayer, and Mourning, Joel 2.12,13,17. Perhaps you may find Compaſſion. Who knoweth but that the Lord may Return and leave a Bleſſing behind him.
3. Put on Chriſt, and take him in your Arms. Zeph. 2.1,2,3. Gather your ſelves together, yea, gather together, O nation not deſired: Before the decree come forth, before the day of the Lords Anger come upon you. Rom. 13.12,13. The day is far ſpent, the night is at hand: Let us therefore cast off the Works of Darkneſs, and put on the Armour of Light. Let us walk honeſtly as in the day; not in Rioting and Drunkenneſs, not in Chambering and Wantonneſs, not in Strife and Envying. But put ye on the Lord Jeſus Chriſt. — This is the Garment with which you may come boldly before the Lord.
FINIS.
End of the text · William Crompton, Sovereign Omnipotency (1682)