This knowledge of God, which has the creature for its object, is distinguished, in scripture, into his comprehending, seeing, or having a perfect intuition of all things, and his approving of things, or it is either intuitive or approbative; the former of these is what we principally understand by this attribute; as when it is said,Known unto God are all his works, from the beginning of the world, Acts xv. 18. and,thou knowest my down-sitting and up-rising, and art acquainted with all my ways; for there is not a word in my tongue, but lo, O Lord, thou knowest it altogether, Psal. cxxxix. 2, 3, 4. and,the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, 1 Chron. xxviii. 9. And as for the other sense of God’s knowledge, to wit, of approbation, which is less properly called knowledge, because it is rather seated in the will than in the understanding; of this we read in several scriptures; as when God tells Moses,I know thee by name, Exod. xxxiii. 12. which is explained by the following words,And thou hast found grace in my sight; so when our Saviour says, concerning his enemies,I will profess unto you I never knew you, Matth. vii. 23. it is not meant of a knowledge of intuition, but approbation. In the former sense, he knows all things, bad as well as good, that which he hates and will punish, as well as what he delights in; in the latter, he only knows that which is good, or agreeable to his will.
Moreover, God is said to know what he can do, and what he has done, or will do.
(1.) God knows what he can do, even many things that he will not do; for as his power is unlimited, so that he can do infinitely more than he will, so he knows more than he will do. This is very obvious; for we ourselves, as free agents, can do more than we will, and, as intelligent, we know in many instances, what we can do, though we will never do them: much more must this be said of the great God, whocalleth things that be not as though they were, Rom. iv. 17. so David enquires of God,Will Saul come down? and will the men of Keilah deliver me up into has hand?And God answers him,He willcome down, and the men of Keilah will deliver thee up, 1 Sam. xxiii. 12. which implies, that God knew what they would have done, had not his providence prevented it. In this respect, things known by him are said to be possible, by reason of his power, whereas the future existence thereof depends on his will.
(2.) God knows whatever he has done, does, or will do,viz.things past, present, or to come. That he knows all things present, has been proved, from the dependence of things on his providence; and his knowledge being inseparably connected with his power: and that he knows all things that are past, is no less evident, for they were once present, and consequently known by him; and to suppose that he does not know them, is to charge him with forgetfulness, or to suppose that his knowledge at present is less perfect than it was, which is inconsistent with infinite perfection. Moreover, if God did not know all things past, he could not be the Judge of the world; and particularly, he could neither reward nor punish; both which acts respect only things that are past; therefore such things are perfectly known by him. Thus, when Job considered his present afflictions, as the punishment of past sins, he says, Job xiv. 17.My transgression is sealed up in a bag; thou sewest up mine iniquity; which metaphorical way of speaking, implies his remembering it: so when God threatens to punish his adversaries for their iniquity, he speaks of it, as remembered by him,laid up in storewith him, andsealed up among his treasures, Deut. xxxii. 34, 35. So, on the other hand, when he designed to reward, or encourage, the religious duties, performed by his people, who feared his name, it is said,a book of remembrance was written before him, for them, Mal. iii. 16.
But that which we shall principally consider, is, God’s knowing all things future,viz.not only such as are the effects of necessary causes, where the effect is known in or by the cause, but such as are contingent, with respect to us; which is the most difficult of all knowledge whatsoever, and argues it to be truly divine.
By future contingences, we understand things that are accidental, or, as we commonly say, happen by chance, without any fore-thought, or design of men. Now that many things happen so, with respect to us, and therefore we cannot certainly foreknow them, is very obvious; but even these are foreknown by God[54]For,
1. Things that happen without our design, or fore-thought, and therefore are not certainly foreknown by us, are the objects of his providence, and therefore known unto him from the beginning: thusthe fall of a sparrow to the groundis a casual thing, yet our Saviour says, that this is not without his providence, Matth. x. 29. Therefore,
2. That which is casual, or accidental to us, is not so to him; so that though we cannot have a certain or determinate foreknowledge thereof, it does not follow that he has not; since,
3. He has foretold many such future events, as appears by the following instances.
(1.) Ahab’s death by an arrow, shot at random, may be reckoned a contingent event; yet this was foretold before he went into the battle, 1 Kings xxii. 17, 18, 34. and accomplished accordingly.
(2.) That Israel should be afflicted and oppressed in Egypt, and afterwards should be delivered, was foretold four hundred years before it came to pass, Gen. xv. 13, 14. And when Moses was sent to deliver them out of the Egyptian bondage, God tells him, before-hand, how obstinate Pharaoh would be, and with how much difficulty he would be brought to let them go, Exod. iii. 19, 20.
(3.) Joseph’s advancement in Egypt was a contingent and very unlikely event, yet it was made known several years before, by his prophetic dream, Gen. xxxvii. 5, &c. and afterwards, that which tended more immediately to it, was his foretelling what happened to the chief butler and baker, and the seven years of plenty and famine in Egypt, signified by Pharaoh’s dream; all which were contingent events, and were foretold by divine inspiration, and therefore foreknown by God.
(4.) Hazael’s coming to the crown of Syria, and the cruelty that he would exercise, was foretold to him, when he thought he could never be such a monster of a man, as he afterwards appeared to be, 2 Kings viii. 12, 13.
(5.) Judas’s betraying our Lord was foretold by him, John vi. 70, 71. though, at that time, he seemed as little disposed to commit so vile a crime as any of his disciples.
Thus having considered God’s knowledge, with respect to the object, either as past, or future, we shall conclude this head, by observing some properties, whereby it appears to be superior to all finite knowledge, and truly divine,viz.
1. It is perfect, intimate, and distinct, and not superficial, or confused, or only respecting things in general, as ours often is: thus it is said concerning him, thathe bringeth out his host by number, and calleth them all by names, Isa. xl. 26. which denotes his exquisite knowledge of all things, as well as propriety in, and using them at his pleasure. And since all creatureslive and move, or act,in him, Acts xvii. 28. or by his powerful influence, it follows from hence, that his knowledge is as distinct and particular, as the actions themselves, yea, the most indifferent actions, that are hardly taken notice of by ourselves, such as ourdown-sitting and up-rising, Psal. cxxxix. 2. and every transient thought that is no sooner formed in our minds, but forgotten by us, is known by him afar off, at the greatest distance of time, when it is irrecoverably lost with respect to us. That God knows all things thus distinctly, is evident not only from their dependence upon him; but it is said, that when he had brought his whole work of creation to perfection,Hesaw every thing that he had made, and behold it was very good, that is, agreeable to his eternal design, or, if we may so express it, to the idea, or plat-form, laid in his own mind; and this he pronounced concerning every individual thing, which is as much the object of his omniscience, as the effect of his power: what can be more expressive of the perfection and distinctness of his knowledge than this? Therefore the apostle might well say, thatthere is not any creature that is not manifest in his sight; but all things are naked, and opened unto the eyes of him with whom we have to do, Heb. iv. 13.
2. He knows every thing, even future contingencies, with a certain and infallible knowledge, without the least hesitation, or possibility of mistake; and therefore, as opinion, or conjecture, is opposed to certainty, it is not in the least applicable to him. In this his knowledge differs from that of the best of creatures, who can only guess at some things that may happen, according to the probable fore-views they have thereof.
3. As to the manner of his knowing all things, it is not in a discursive way, agreeable to our common method of reasoning, by inferring one thing from another, or by comparing things together, and observing their connexion, dependence, and various powers and manner of acting, and thereby discerning what will follow; for such a knowledge as this is acquired, and presupposes a degree of ignorance: conclusions can hardly be said to be known, till the premises, from whence they are deduced, be duly weighed; but this is inconsistent with the knowledge of God, who sees all things in himself; things possible in his own power, and things future in his will, without inferring, abstracting, or deducing conclusions from premises, which to do is unbecoming him, who is perfect in knowledge.
4. He knows all things at once, not successively, as we do; for if successive duration be an imperfection, (as was before observed, when we considered the eternity of God) his knowing all things after this manner, is equally so; and, indeed, this would argue an increase of the divine knowledge, or a making advances in wisdom, by experience, and daily observation of things, which, though applicable to all intelligent creatures, can, by no means, be said of him, whoseunderstanding is infinite, Psal. cxlvii. 5.
We shall now consider what improvement we ought to make of God’s omniscience, as to what respects our conduct in this world.
First, Let us take heed that we do not practically deny this attribute.
1. By acting as though we thought that we could hide ourselves from the all-seeing eye of God; let us not say, to use the words of Eliphaz,How doth God know? Can he judgethrough the dark cloud? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven, Job xxii. 13, 14. How vain a supposition is this!since there is no darkness, or shadow of death, where the workers of iniquity may hide themselves, chap. xxxiv. 22. Hypocrisy is, as it were, an attempt to hide ourselves from God, an acting as though we thought that we could deceive or impose on him, which is called, in scripture,a lying to him, Psal. lxxviii. 36. or,a compassing him about with lies and deceit, Hos. xi. 12. This all are chargeable with, who rest in a form of godliness, as though God saw only the outward actions, but not the heart.
2. By being more afraid of man than God, and venturing to commit the vilest abominations, without considering his all-seeing eye, which we would be afraid and ashamed to do, were we under the eye of man, as the apostle saith,It is a shame even to speak of those things which are done of them in secret, Eph. v. 12. Thus God says, concerning an apostatizing people of old, speaking to the prophet Ezekiel,Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not, the Lord hath forsaken the earth, Ezek. viii. 12.
Secondly, The consideration of God’s omniscience should be improved, to humble us under a sense of sin, but especially of secret sins, which are all known to him: thus it is said,Thou hast set our iniquities before thee; our secret sins in the light of thy countenance, Psal. xc. 8. andhis eyes are upon the ways of man, and he seeth all his goings, Job xxxiv. 21. There are many things which we know concerning ourselves, that no creature is privy to, which occasions self-conviction, and might fill us with shame and confusion of face. But this falls infinitely short of God’s omniscience;for if our heart condemn us, God is greater than our heart, and knoweth all things, 1 John iii. 20. And this should make sinners tremble at the thoughts of a future judgment; for if sins be not pardoned, he is able to bring them to remembrance, and, as he threatens he will do,set them in order before their eyes, Psal. l. 21.
Thirdly, The due consideration of this divine perfection, will, on the other hand, tend very much to the comfort of believers: he seeth their secret wants, the breathings of their souls after him, and as our Saviour saith,Their Father, which seeth in secret, shall reward them openly, Matt. vi. 4. With what pleasure may they appeal to God, as the searcher of hearts, concerning their sincerity, when it is called in question by men. And when they are afraid of contracting guilt and defilement, by secret faults, which they earnestly desire, with the Psalmist, to be cleansed from, Psal. xix. 12. it is some relief to them to consider that God knows them, and therefore is able to givethem repentance for them; so that they may pray with David;Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting, Psal. cxxxix. 23, 24. Moreover, it is a quieting thought, to all who are affected with the church’s troubles, and the deep laid designs of its enemies against it, to consider that God knows them, and therefore can easily defeat, and turn them into foolishness.
Fourthly, The due consideration of God’s omniscience will be of great use to all Christians, to promote a right frame of spirit in holy duties; it will make them careful how they behave themselves as being in his sight; and tend to fill them with a holy reverence, as those that are under his immediate inspection, that they may approve themselves to him.
XI. God is most wise, or infinite in wisdom; or, as the apostle expresses it, he isthe only wise God, Rom. xvi. 27. This perfection considered as absolute, underived, and truly divine, belongs only to him; so that the angels themselves, the most excellent order of created beings, are said to be destitute of it, orcharged with folly, Job iv. 18. For our understanding what this divine perfection is, let us consider; that wisdom contains in it more than knowledge, for there may be a great degree of knowledge, where there is but little wisdom, though there can be no wisdom without knowledge: knowledge is, as it were, the eye of the soul, whereby it apprehends, or sees, things in a true light, and so it is opposed to ignorance, or not knowing things; but wisdom is that whereby the soul is directed in the skilful management of things, or in ordering them for the best; and this is opposed, not so much to ignorance, or error of judgment, as to folly, or error in conduct, which is a defect of wisdom; and it consists more especially in designing the best and most valuable end in what we are about to do, in using the most proper means to effect it, and in observing the fittest season to act, and every circumstance attending it, that is most expedient and conducive thereunto; also in foreseeing and guarding against every occurrence that may frustrate our design, or give us an occasion to blame ourselves for doing what we have done, or repent of it, or to wish we had taken other measures. Now, that we may from hence take an estimate of the wisdom of God, it appears,
1. In the reference, or tendency of all things to his own glory, which is the highest and most excellent end that can be proposed; as he is the highest and best of beings, and his glory, to which all things are referred, is infinitely excellent.
Here let us consider,
(1.) That God is, by reason of his infinite perfection, naturally and necessarily the object of adoration.
(2.) He cannot be adored, unless his glory be set forth and demonstrated, or made visible.
(3.) There must be an intelligent creature to behold his glory, and adore his perfections, that are thus demonstrated and displayed.
(4.) Every thing that he does is fit and designed to lead this creature into the knowledge of his glory; and that it is so ordered, is an eminent instance of divine wisdom. We need not travel far to know this, for wherever we look, we may behold how excellent his name is in all the earth: and because some are so stupid, that they cannot, or will not, in a way of reasoning, infer his divine perfections from things that are without us, therefore he has instamped the knowledge thereof on the souls and consciences of men; so that, at sometimes, they are obliged, whether they will or no, to acknowledge them. There is something whichmay be known of God, that is said to be manifest in, and shewn toall; so thatthe Gentiles who have not the law, that is, the written word of God,do, by nature the things, that is, some things,contained therein, and so area law unto themselves, andshew the work of the law written in their hearts, Rom. i. 19. chap. ii. 14, 15. And, besides this, he has led us farther into the knowledge of his divine perfections by his word, which he is said to have magnified above all his name, Psal. cxxxvii. 2. therefore having thus adapted his works and word, to set forth his glory, he discovers himself to be infinite in wisdom.[55]
2. The wisdom of God appears, in that whatever he does, is in the fittest season, and all the circumstances thereof tend to set forth his own honour, and argue his foresight to be infinitely perfect; so that he can see no reason to wish it had been otherwise ordered, or to repent thereof.For all his ways are judgment, Deut. xxxii. 4.to every thing there is a season and a time, to every purpose under the heaven; and he hath made every thing beautiful in his time, Eccl. iii. 1, 11.
For the farther illustrating of this, since wisdom is known by its effects, we shall observe some of the traces, or footsteps thereof in his works. And,
(1.) In the work of creation. As it requires infinite power to produce something out of nothing; so the wisdom of God appears in that excellent order, beauty, and harmony, that we observe in all the parts of the creation; and in the subserviency of one thing to another, and the tendency thereof to promote the moral government of God in the world, and the good of man, for whose sake this lower world was formed, that so it might be a convenient habitation for him, and a glorious object, in which he might contemplate, and thereby be led to advance the divine perfections, which shine forth therein, as in a glass; so that we have the highest reason to say,Lord, how manifold are thy works; in wisdom hast thou made them all, Psal. civ. 24.He hath made the earth by his power; he hath established the world by his wisdom, and hath stretched out the heavens by his discretion, Jer. x. 12. But since this argument hath been insisted on, with great ingenuity, and strength of reason by others,[56]we shall add no more on that subject, but proceed to consider,
(2.) The wisdom of God, as appearing in the works of providence, in bringing about unexpected events for the good of mankind, and that, by means that seem to have no tendency thereto, but rather the contrary; this will appear in the following instances. As,
1st, Jacob’s flying from his father’s house, was wisely ordered, as a means not only for his escaping the fury of his brother, and the trial of his faith, and to humble him for the sinful method he took to obtain the blessing; but also for the building up his family, and encreasing his substance in the world, under a very unjust father-in-law and master, such as Laban was.
2dly, Joseph’s being sold into Egypt, was ordered, as a means of his preserving not only that land, but his father’s house, from perishing by famine; his imprisonment was the occasion of his advancement. And all this led the way to the accomplishment of what God had foretold relating to his people’s dwelling in Egypt, and their wonderful deliverance from the bondage they were to endure therein.
3dly, The wisdom of God was seen in the manner of Israel’s deliverance out of Egypt, in that he first laid them under the greatest discouragements, by suffering the Egyptians to increase their tasks and burdens; hardening Pharaoh’s heart, that he might try his people’s faith, and make their deliverance appear more remarkable; and then plaguing the Egyptians, that he might punish their pride, injustice, and cruelty; and, at last, giving them up to such an infatuation, as effectually procured their final overthrow, and his people’s safety.
4thly, In leading Israel forty years in the wilderness, before he brought them into the promised land, that he might give them statutes and ordinances, and that they might experience various instances of his presence among them, by judgments and mercies, and so be prepared for all the privileges he designed for them, as his peculiar people, in the land of Canaan.
5thly, We have a very wonderful instance of the wisdom of providence in the book of Esther; when Haman, the enemy of the Jews, had obtained a decree for their destruction, and Mordecai was first to be sacrificed to his pride and revenge, providence turned whatever he intended against him, upon himself. There was something very remarkable in all the circumstances that led to it, by which the church’s deliverance and advancement was brought about; when, to an eye of reason, it seemed almost impossible,
(3.) The wisdom of God appears yet more eminently, in thework of our redemption; this is that whichthe angels desire to look into, and cannot behold without the greatest admiration; for herein God’s manifold wisdom is displayed, 1 Pet. i. 12. Eph. iii. 10. This solves the difficulty, contained in a former dispensation of providence, respecting God’s suffering sin to enter into the world, which he could have prevented, and probably would have done, had he not designed to over-rule it, for the bringing about the work of our redemption by Christ; so that what we lost in our first head, should be recovered with great advantage in our second, the Lord from heaven.
But though this matter was determined in the eternal covenant, between the Father and the Son, and the necessity of man seemed to require that Christ should be immediately incarnate, as soon as man fell, yet it was deferred till many ages after; and herein the wisdom of God eminently appeared. For,
1st, God hereby tried the faith and patience of his church, and put them upon waiting for, and depending on him, who was to come; so that though they had not received this promised blessing, yet theysaw it afar off;were persuaded of, and embraced it, and, withAbraham, rejoiced to see his day, though at a great distance, Heb. xi. 13. John viii. 56. and hereby they glorified the faithfulness of God, and depended on his word, that the work of redemption should be brought about, as certainly, as though it had been actually accomplished.
2dly, Our Saviour, in the mean time took occasion to display his own glory, as the Lord, and Governor of his church, even before his incarnation, to whom he often appeared in a human form, assumed for that purpose, as a prelibation thereof; so that they had the greatest reason, from hence, to expect his coming in our nature.
3rdly, The time of Christ’s coming in the flesh, was such as appeared most seasonable; when the state of the church was very low, religion almost lost among them, and the darkness they were under, exceeding great; which made it very necessary that the Messiah should come: when iniquity almost universally prevailed among them, thenthe deliverer must come out of Sion, and turn away ungodliness from Jacob, Rom. xi. 26. and when the darkness of the night was greatest, it was the most proper time forthe Sun of Righteousness to arise with healing in his wings, Mal. iv. 2. compared with Matt. iv. 16.
(4.) The wisdom of God farther appears in the various methods he has taken in the government of his church, before and since the coming of Christ. For,
1st, God at first, as has been before observed,[57]left his church without a written word, till Moses’s time, that he might take occasion to converse with them more immediately, as an instanceof infinite condescension; and to shew them, that though they had no such method of knowing his revealed will as we have, yet that he could communicate his mind to them another way; and, when the necessity of affairs required it, then his wisdom was seen in taking this method to propagate religion in the world.
2dly, When God designed to govern his church by those rules, which he hath laid down in scripture, he revealed the great doctrines contained therein, in a gradual way; so that the dispensation of his providence towards them, was like the light of the morning, increasing to a perfect day: he first instructed them by various types and shadows, leading them into the knowledge of the gospel, which was afterwards to be more clearly revealed: he taught them, as they were able to bear it, like children growing in knowledge, till they arrive to a perfect manhood: he first gave them grounds to expect the blessings which he would bestow in after-ages, by the manifold predictions thereof; and afterwards glorified his faithfulness in their accomplishment.
3dly, He sometimes governed them in a more immediate way, and confirmed their faith, as was then necessary, by miracles; and also raised up prophets, as occasion served, whom he furnished, in an extraordinary way, for the service to which he called them, to lead his church into the knowledge of those truths, on which their faith was built.
And, to this we may add, that he gave them various other helps for their faith, by those common and ordinary means of grace, which they were favoured with, and which the gospel church now enjoys, and has ground to conclude that they will be continued until Christ’s second coming. Here we might take occasion to consider how the wisdom of God appears in furnishing his church with a gospel-ministry, and how the management thereof is adapted to the necessities of his people; in employing such about this work, who are duly qualified for it, assisting them in the discharge thereof, and succeeding their humble endeavours; and all this in such a way, as that the praise shall redound to himself, who builds his house, and bears the glory; but this we may have occasion to insist on in a following part of this work.[58]
(5.) The wisdom of God appears in the method he takes to preserve, propagate, and build up his church in the world. Therefore,
1st, As his kingdom is not of this world, but of a spiritual, nature, so he hath ordered that it shall not be promoted by those methods of violence, or carnal policy, by which the secular interests of men are oft-times advanced. He has no where appointedthat wars should be proclaimed to propagate the faith, or that persons should be forced to embrace it against their wills, or be listed under Christ’s banner, by bribery, or a prospect of worldly advantage; therefore all the success the gospel has had, which is worthy to be called success, has been such as is agreeable to the spirituality of Christ’s kingdom; thus his house is to be built,not by might, nor by power, but by his Spirit, Zech. iv. 6.
2dly, That the church should flourish under persecution, and those methods which its enemies take to ruin it, should be over-ruled, to its greater advantage; and that hereby shame and disappointment should attend every weapon that is formed against Sion, as being without success; and that the church should appear more eminently to be the care of God, when it meets with the most injurious treatment from men, is a plain proof of the glory of this attribute: and, on the other hand, that its flourishing state, as to outward, things, should not be always attended with the like marks or evidences of the divine favour, in what more immediately respects salvation, is an instance of the divine wisdom, as God hereby puts his people on setting the highest value on those things that are most excellent; and not to reckon themselves most happy in the enjoyment of the good things of this life, when they are destitute of his special presence with them.
3dly, The preserving the rising generation from the vile abominations that there are in the world, especially the seed of believers, and calling many of them by his grace, that so there may be a constant reserve of those, who may be added to his church, as others, who have served their generation, are called out of it, which is a necessary expedient for the preserving his interest in the world: in this the wisdom of God is eminently glorified, as well as his other perfections.
From what has been said concerning the wisdom of God, we may infer,
1. That none can be said to meditate aright on the works of God, such as creation, providence, or redemption, who do not behold and admire his manifold wisdom displayed therein, as well as his other perfections. As we conclude him a very unskilful observer of a curious picture or statue, who only takes notice of its dimensions in general, or the matter of which it is composed, without considering the symmetry and proportion of all the parts thereof, and those other excellencies, by which the artist has signalized his skill; so it is below a Christian to be able only to say, that there are such works done in the world, or to have a general idea of its being governed by providence, without having his thoughts suitably affected with theharmonious subserviency of things, and the design of all to set forth the glory of him, who is a God of infinite wisdom.
2. If we cannot understand the meaning of some particular dispensations of providence, so as to admire the wisdom of God therein, let us compare all the parts of providence together, and one will illustrate and add a beauty to another, as our Saviour says to Peter,What I do thou knowest not now, but thou shalt know hereafter, John xiii. 7. therefore let us compare the various dark dispensations, which the church of God is under at one time, with the glory that shall be put upon it at another.
3. From the displays of the wisdom of God in all his works, let us learn humility, under a sense of our own folly: thus the Psalmist takes occasion to express his low thoughts of mankind in general, and says,What is man, that thou art mindful of him?when he had been meditating on the glory of some other parts of his creation, which he calls,The work of his fingers, Psal. viii. 3, 4. that is, creatures, in which his wisdom is displayed in a very eminent degree. But, besides this, we may take occasion to have a humble sense of our own folly; that is, our defect of wisdom; since it is but a little of God that is known by us, and the wonderful effects of divine wisdom are known but in part by us, who dwell in houses of clay.
4. Let us subject our understandings to God, and have a high veneration for his word, in which his wisdom is displayed, which he has ordained, as the means whereby we may be made wise unto salvation; and whatever incomprehensible mysteries we find contained therein, let us not reject or despise them because we cannot comprehend them.
5. Since God is infinite in wisdom, let us seek wisdom of him, according to the apostle’s advice,If any of you lack wisdom, let him ask it of God, that giveth to all men liberally, and upbraideth not; and it shall be given him, James i. 5.
XII. God is most holy, or infinite in holiness, which is essential to him: thus he is often styled,The Holy One of Israel, Isa. i. 4. and this attribute is thrice repeated by the seraphim, who, with the utmost reverence and adoration,cried, one unto another, Holy, holy, holy, is the Lord of hosts, chap. vi. 3. And he is said to be holy, exclusively of all others, as this is a divine perfection, and as he is infinitely and independently so,O Lord, thou only art holy, Rev. xv. 4. and the reason of this is assigned, to wit, because he is the only God; holiness is his very nature and essence;There is none holy as the Lord, for there is none besides him, 1 Sam. ii. 2. In considering this divine perfection, we shall enquire,
1. What we are to understand by it. Holiness is that whereby he is infinitely opposite to every thing that tends to reflectdishonour, or reproach, on his divine perfections; and especially as he is infinitely opposite in his nature, will, and works, to all moral impurity; as his power is opposed to all natural weakness, his wisdom to the least defect of understanding or folly, so his holiness is opposed to all moral blemishes, or imperfections, which we call sin; so that it is not so much one single perfection, as the harmony of all his perfections, as they are opposed to sin; and therefore it is called,The beauty of the Lord, Psal. xxvii. 4. and when the Psalmist prays that the church may be made and dealt with as an holy people, he says,Let the beauty of the Lord our God be upon us, Psal. xc. 17. It is that which, if we may so express it, adds a lustre to all his other perfections; so that if he were not glorious in holiness, whatever else might be said of him, would tend rather to his dishonour than his glory, and the beauty of his perfections would be so sullied that they could not be called divine: as holiness is the brightest part of the image of God in man, without which nothing could be mentioned concerning him, but what turns to his reproach, his wisdom would deserve no better a name than that of subtilty, his power destructive and injurious, his zeal furious madness; so if we separate holiness from the divine nature, all other excellencies would be inglorious, because impure.
2. We proceed to consider the holiness of God, as glorified or demonstrated in various instances.
(1.) In his works. This perfection was as eminently displayed in the work of creation, especially that of angels and men, as his power, wisdom, and goodness; for he made them with a perfect rectitude of nature, without the least spot or propensity to sin, and with a power to retain it; so that there was no natural necessity laid on them to sin, which might infer God to be the author of it: and furthermore, as a moral expedient to prevent it, as well as to assert his own sovereignty, he gave them a law, which was holy, as well as just and good, and warned them of those dreadful consequences that would ensue on the violation thereof; as it would render them unholy, deprive them of his image, and consequently separate them from him, and render them the objects of his abhorrence; and, to this we may add, that his end in making all other things was, that his intelligent creatures might actively glorify him, and be induced to holiness.
(2.) This divine perfection appears likewise in the government of the world, and of the church, in all the dispensations of his providence, either in a way of judgment, or of mercy; therefore he shews his displeasure against nothing but sin, which is the only thing that renders creatures the objects of punishment, and all the blessings he bestows are a motive toholiness. As for his people, whom he hath the greatest regard to, they are described, ascalled to be saints, 1 Cor. i. 2. and it is said of the church of Israel, that it washoliness unto the Lord, Jer. ii. 3. and all his ordinances are holy, and to be engaged in with such a frame of spirit, as is agreeable thereunto: thus he says,I will be sanctified in them that come nigh me, Lev. x. 3. andholiness becometh his house for ever, Psal. xciii. 5. In like manner, we are to take an estimate of the success thereof, when, through the divine blessing accompanying them, they tend to promote internal holiness in those who are engaged therein, whereby they are distinguished from the rest of the world, andsanctified by his truth, John xvii. 17.
Object.It may be objected by some, that God’s suffering sin to enter into the world, which he might have prevented, was a reflection cast on his holiness.
Answ.It must be allowed, that God might have prevented the first entrance of sin into the world, by his immediate interposure, and so have kept man upright, as well as made him so; yet let it be considered, that he was not obliged to do this; and therefore might, without any reflection on his holiness, leave an innocent creature to the conduct of his own free-will, which might be tempted, but not forced, to sin, especially since he designed to over-rule the event hereof, for the setting forth the glory of all his perfections, and, in an eminent degree, that of his holiness; but this will more particularly be considered under some following answers.[59]
From what has been said concerning the holiness of God, let us take occasion to behold and admire the beauty and glory thereof, in all the divine dispensations, as he can neither do, nor enjoin any thing but what sets forth his infinite purity; therefore,
1. As he cannot be the author of sin, so we must take heed that we do not advance any doctrines from whence this consequence may be inferred; this ought to be the standard by which they are to be tried, as we shall take occasion to observe in several instances, and think ourselves as much concerned to advance the glory of this perfection, as of any other: notwithstanding it is one thing for persons to militate against what appears to be a truth, by alleging this popular objection, that it is contrary to the holiness of God, and another thing to support the charge; this will be particularly considered, when such-like objections, brought against the doctrine of predestination, and several other doctrines, are answered in their proper place.
2. It is an excellency, beauty, and glory, in the Christian religion, which should make us more in love with it, that it leadsto holiness, which was the image of God in man. All other religions have indulged, led to, or dispensed with many impurities, as may be observed in those of the Mahometans and Pagans; and the different religions, professed by them who are called Christians, are to be judged more or less valuable, and accordingly to be embraced or rejected, as they tend more or less to promote holiness. And here I cannot but observe, that it is a singular excellency of the Protestant religion above the Popish, that all its doctrines and precepts have a tendency thereunto; whereas the other admits of, dispenses with, and gives countenance to manifold impurities; as will appear, if we consider some of the doctrines held by them, which lead to licentiousness. As,
(1.) That some sins are, in their own nature, so small, that they do not deserve eternal punishment, and therefore that satisfaction is to be made for them, by undergoing some penances enjoined them by the priest; upon which condition, he gives them absolution, and so discharges them from any farther concern about them; which is certainly subversive of holiness, as well as contrary to scripture, which says,The wages of sin is death, Rom. vi. 23. the word of God knows no distinction between mortal and venial sins, especially in the sense which they give thereof.
(2.) The doctrine of indulgences and dispensations to sin, given forth at a certain rate. This was a great matter of offence to those who took occasion, for it, among other reasons, to separate from them in the beginning of the reformation, whereby they gave glory to the holiness of God, in expressing a just indignation against such vile practices. It is true the Papists allege, in defence thereof, that it is done in compassion to those, whose natural temper leads them, with impetuous violence, to those sins, which they dispense with; and that this is, in some respects, necessary, in as much as the temptations of some, arising from their condition in the world, are greater than what others are liable to. But none of these things will exempt a person from the guilt of sin, much less warrant the practice of those, who hereby encourage them to commit it.
(3.) Another doctrine maintained by them is, that the law of God, as conformed to human laws, respects only outward, or overt-acts, as they are generally called, and not the heart, or principle, from whence they proceed; and therefore that concupiscence, or the corruption of nature, which is the impure fountain, from whence all sins proceed, comes not under the cognisance of the divine law, nor exposes us to any degree of punishment; and that either because they suppose it unavoidable, or else because every sin is an act, and not a habit, the off-spring, or effect of lust, which, when (as they pervert thewords of the apostle)it has conceived, brings forth sin; and sin, when it is finished, bringeth forth death, James i. 15. whereas the spring of defiled actions is, in reality, more corrupt and abominable than the actions themselves, how much soever actual sins may be supposed to be more scandalous and pernicious to the world, as they are more visible; if the fruit be corrupt, the tree that brings forth must be much more so; and though this is not so discernible by others, yet it is abhorred and punished by a jealous God, who searches the heart and the reins; therefore this doctrine is contrary to his holiness.
(4.) The merit of good works, and our justification thereby, is a reflection on this divine perfection; as it makes way for boasting, and is inconsistent with that humility, which is the main ingredient in holiness; and casts the highest reflection on Christ’s satisfaction, which is the greatest expedient for the setting forth the holiness of God, as it argues it not to have been absolutely necessary, and substitutes our imperfect works in the room thereof.
(5.) Another doctrine, which is contrary to the holiness of God, is that of purgatory, and prayers for the dead, which they are as tenacious of, as Demetrius, and his fellow-craftsmen, were of the image of Diana, at Ephesus, the destruction whereof would endanger their craft, Acts xix. 25, 27. so, if this doctrine should be disregarded, it would bring no small detriment to them. But that which renders it most abominable, is, that it extenuates the demerit of sin, and supposes it possible for others to do that for them by their prayers, which they neglected to do whilst they were alive, who, from this presumptuous supposition, did not see an absolute necessity of holiness to salvation. These, and many other doctrines, which might have been mentioned, cast the highest reflection on the holiness of God, and not only evince the justice and necessity of the reformation, but oblige, us to maintain the contrary doctrines.
If it be objected, by way of reprisal, that there are many doctrines, which we maintain, that lead to licentiousness, I hope we shall be able to exculpate ourselves; but this we reserve for its proper place, that we may avoid the repetition of things, which we shall be obliged to insist on elsewhere.
3. Let us not practically deny, or cast contempt on this divine perfection; which we may be said to do.
(1.) When we live without God in the world, as though we were under no obligation to holiness. The purity of the divine nature is proposed in scripture, not only as a motive, but, so far as conformity to it is possible, as an exemplar of holiness: and therefore we are exhorted to be holy, not onlybecause he is holy, butas he is holy, 1 Pet. i. 15, 16. or so far as the image of God in man consists therein; therefore they who live withoutGod in the world, beingalienated from his life,viz.his holiness, and giving themselves over unto lasciviousness, to work all uncleanness with greediness, regard not the holiness of his nature or law. These sin presumptuously, and accordingly, are said toreproach the Lord, Numb. xv. 30. as though he was a God that had pleasure in wickedness; or if they conclude him to be infinitely offended with it, they regard not the consequence of being the objects of his displeasure, and fiery indignation.
(2.) Men reflect on the holiness of God when they complain of religion, as though it were too strict and severe a thing; a yoke that sits very uneasy upon them, which they resolve to keep at the greatest distance from, especially unless they may have some abatements made, or indulgence given, to live in the commission of some beloved lusts. These cannot bear a faithful reprover: thus Ahab hated Micaiah,because he did not prophesy good concerning him, but evil; and the people did not like to hear of the holiness of God; therefore they desire that the prophets wouldcause the Holy One of Israel to cease before them, Isa. xxx. 11. and to this we may add,
(3.) They do, in effect, deny or despise this attribute, who entertain an enmity or prejudice against holiness in others, whose conversation is not only blameless, but exemplary; such make use of the word saint, as a term of reproach, as though holiness were not only a worthless thing, but a blemish or disparagement to the nature of man, a stain on his character, and to be avoided by all who have any regard to their reputation, or, at least as though religion were no other than hypocrisy, and much more so, when it shines brightest in the conversation of those who esteem it their greatest ornament. What is this, but to spurn at the holiness of God, by endeavouring to bring that into contempt, which is his image and delight?
XIII. God is most just. This attribute differs but little from that of holiness, though sometimes they are thus distinguished; as holiness is the contrariety, or opposition of his nature to sin, justice is an eternal and visible display thereof; and, in particular, when God is said to be just, he is considered as the governor of the world; and therefore when he appears in the glory of his justice, he bears the character of a judge; accordingly it is said concerning him,Shall not the Judge of all the earth do right?Gen. xviii. 25. and he is said,without respect of persons, to judge according to every man’s work, 1 Pet. i. 17. Now the justice of God is sometimes taken for his faithfulness, which is a doing justice to his word; but this will be more particularly considered, when we speak of him as abundant in truth. But, according to the most common and known sense of the word, it is taken either for his disposing, or his distributivejustice; the former is that whereby his holiness shines forth in all the dispensations of his providence, as all his ways are equal, of what kind soever they be; the latter, to wit, his distributive justice, consists either in rewarding or punishing, and so is styled either remunerative or vindictive; in these two respects, we shall more particularly consider this attribute.
1. The justice of God, as giving rewards to his creatures; this he may be said to do, without supposing the persons, who are the subjects thereof, to have done any thing by which they have merited them: we often find, in scripture, that the heavenly glory is set forth as a reward, Mat. x. 41, 42. and 1 Cor. iii. 14. and it is called,a crown of righteousness, which the Lord, the righteous judge, shall give at that day, 2 Tim. iv. 8. to wit, when he appears, in the glory of his justice, to judge the world in righteousness; and it is also said, that it isa righteous thing with God to recompense to his people who are troubled, rest, when the Lord shall be revealed from heaven, 2 Thess. i. 6. 7. But, for the understanding such like expressions, I humbly conceive, that they import the necessary and inseparable connexion that there is between grace wrought in us, and glory conferred upon us: it is called, indeed, a reward, or a crown of righteousness, to encourage us to duty; but, without supposing that, what we do has any thing meritorious in it. If we ourselves are less than the least of all God’s mercies, then the best actions put forth by us must be so, for the action cannot have more honour ascribed to it than the agent; or if, as our Saviour says, whenwe have done all, we must say, we are unprofitable servants, Luke xvii. 10. and that sincerely, and not in a way of compliment, as some Popish writers understand it, consistently with their doctrine of the merit of good works, we must conclude that it is a reward not of debt, but of grace; and therefore the word is taken in a less proper sense. It is not a bestowing a blessing purchased by us, but for us; Christ is the purchaser, we are the receivers; it is strictly and properly the reward of his merit, but, in its application, the gift of his grace.
2. There is his vindictive justice, whereby he punishes sin, as an injury offered to his divine perfections, an affront to his sovereignty, a reflection on his holiness, and a violation of his law, for which he demands satisfaction, and inflicts punishment, proportioned to the nature of the crime, which he continues to do, till satisfaction be given: this is called,his visiting iniquity, Deut. v. 9. orvisiting for it, Jer. v. 9. and it is also called, hissetting his face againsta person, andcutting him off from amongst his people, Lev. xvii. 10. and when he does this, his wrath is compared to flames of fire; it is called,The fire of his jealousy, Zeph. i. 18. and they, who are the objects hereof, aresaid tofall into the hands of the living God, who is aconsuming fire, Heb. x. 31. compared with chap. xii. 29.
But that we may farther consider how God glorifies this perfection, and thereby shews his infinite hatred of sin, we may observe,
(1.) An eminent instance thereof in his inflicting that punishment that was due to our sins, on the person of Christ our Surety. It was, indeed, the highest act of condescending grace that he was willing to be charged with, or to have the iniquity of his people laid upon him; but it was the greatest display of vindictive justice, that he was accordingly punished for it, ashe is said to be made sin for us, who knew no sin, 2 Cor. v. 21. and accordingly God gives a commission to the sword of his justice, to awake and exert itself, in an uncommon manner, against him,the man his fellow, Zech. xiii. 7. In this instance, satisfaction is not only demanded, but fully given, in which it differs from all the other displays of vindictive justice; but of this, more will be considered under some following answers.[60]
(2.) The vindictive justice of God punishes sin in the persons of finally impenitent sinners in hell, where a demand of satisfaction is perpetually made, but can never be given, which is the reason of the eternity of the punishment inflicted, which is called,everlasting destruction, from the presence of the Lord, and from the glory of his power, 2 Thes. i. 9. this we shall also have occasion to insist on more largely, under a following an answer.[61]
In these two instances, punishment is taken in a strict and proper sense: but there is, indeed, another sense, in which many evils are inflicted for sins committed, which, though frequently called punishments, yet the word is taken in a less proper sense, to wit, when believers, who are justified upon the account of the satisfaction which Christ has given for their sins, are said to be punished for them; as when it is said,Thou, our God, hast punished us less than our iniquities deserve, Ezra ix. 13. andif his children forsake my law, and keep not my commandments, then will I visit their transgression with the rod, and their iniquity with stripes; nevertheless, my loving kindness will I not utterly take from him, Psal. lxxxix. 30-31. and the prophet, speaking of some, for whom God would execute judgment, and be favourable to them in the end, so that they should behold his righteousness; yet he represents them, asbearing the indignation of the Lord, because they had sinned against him, Micah vii. 9. And, as these evils are exceedingly afflictive, being oftentimes attended with a sad apprehension and fear of the wrath of God; so they are calledpunishments, because sin is the cause of them: yet they differ from punishment in its most proper sense, as but now mentioned, in that, though justice inflicts evils on them for sin, yet it doth not herein demand satisfaction, for that is supposed to have been given, inasmuch as they are considered as justified; and, to speak with reverence, it is not agreeable to the nature of justice to demand satisfaction twice. Nevertheless, it is one thing for God really to demand it, and another thing for believers to apprehend or conclude that such a demand is made; this they may often do, as questioning whether they are believers, or in a justified state: however, God’s design, in these afflictive dispensations, is to humble them greatly, and shew them the demerit of sin, whatever he determines shall be the consequence thereof.
Moreover, the persons, who are the subjects of this punishment, are considered not as enemies, but as children, and therefore the objects of his love, at the same time that his hand is heavy upon them; for which reason some have called them castigatory punishments, agreeably to what the apostle saith,Whom the Lord loveth he chasteneth; and that hereinhe dealeth with them as with sons, Heb. xii. 6, 7.
From what has been said, concerning the justice of God in rewarding or punishing, we may infer,
1. Since the heavenly blessedness is called a reward, to denote its connexion with grace and duty, let no one presumptuously expect one without the other: the crown is not to be put upon the head of any one, but him that runs the Christian race; and it is a certain truth, thatwithout holiness no man shall see the Lord, chap. xii. 14.
And, on the other hand, as this is a reward of grace, founded on Christ’s purchase, let us take heed that we do not ascribe that to our performances, which is wholly founded on Christ’s merit. Let every thing that may be reckoned a spur to diligence, in the idea of a reward, be apprehended and improved by us, to quicken and excite us to duty; but whatever there is of praise and glory therein, let that be ascribed to Christ; so that when we consider the heavenly blessedness in this view, let us say, as the angels, together with that blessed company who are joined with them, are represented, speaking,Worthy is the Lamb that was slain, to receive power, riches, wisdom, and strength, and honour, and glory, and blessing, Rev. v. 12. It is the price that he paid which gives it the character of a reward and therefore the glory of it is to be ascribed to him.
2. From what has been said concerning the vindictive justice of God inflicting punishments on his enemies, let us learnthe evil and heinous nature of sin, and so take warning thereby, that we may not expose ourselves to the same or like judgments. How deplorable is the condition of those, who have contracted a debt for which they can never satisfy! who are said,to drink of the wrath of the Almighty, which is poured out, without mixture, into the cup of his indignation, Job xxi. 20. compared with Rev. xiv. 10. This should induce us to fly from the wrath to come, and to make a right improvement of the price of redemption which was given by Christ, to deliver his people from it.
3. Believers, who are delivered from the vindictive justice of God, have the highest reason for thankfulness; and it is a very great encouragement to them, under all the afflictive evils, which they endure, that the most bitter ingredients are taken out of them. It is true, they are not in themselvesjoyous, but grievous; nevertheless, afterwards they yield the peaceable fruit of righteousness to them, who are exercised thereby, Heb. xii. 11. and let us not presume without ground, but give diligence, that we may conclude that these are the dispensations of a reconciled Father, whocorrects with judgment not in anger, lest he should bring us to nothing, Jer. x. 24. It will afford great matter of comfort, if we can say, that he is, at the same time,a just God, and a Saviour, Isa. xlv. 21. and, as one observes, though he punishes for sin, yet it is not with the punishment of sin.
XIV. God is most merciful and gracious, long-suffering, and abundant in goodness, all which perfections are mentioned together in Exod. xxxiv. 7. and we shall first consider his goodness, which, in some respects, includes the other, though in others it is distinguished from them, as will be more particularly observed. This being one of his communicable perfections, we may conceive of it, by comparing it with that goodness which is in the creature, while we separate from it all the imperfections thereof, by which means we may arrive to some idea of it.
Therefore persons are denominated good, as having all those perfections that belong to their nature, which is the most large and extensive sense of goodness; or else it is taken in a moral sense, and so it consists in the rectitude of their nature, as we call a holy man a good man; or lastly, it is taken for one who is beneficent, or communicatively good, and so it is the same with benignity. Now to apply this to the goodness of God, it either includes in it all his perfections, or his holiness in particular, or else his being disposed to impart or communicate those blessings to his creatures, that they stand in need of, inwhich sense we are here to understand it as distinguished from his other perfections.
This goodness of God supposes that he has, in himself, an infinite and inexhaustible treasure of all blessedness, enough to fill all things, and to make his creatures completely happy. This he had from all eternity, before there was any object in which it might be displayed, or any act of power put forth to produce one. It is this the Psalmist intends, when he says, Psal. cxix. 68.Thou art good, and when he adds,thou doest good; as the former implies his being good in himself, the latter denotes his being so to his creatures.
Before we treat of this perfection in particular, we shall observe the difference that there is between goodness, mercy, grace, and patience, which, though they all are included in the divine benignity, and imply in them the communication of some favours that tend to the creatures advantage, as well as the glory of God, yet they may be distinguished with respect to the objects thereof: thus goodness considers its object, as indigent and destitute of all things, and so it communicates those blessings that it stands in need of. Mercy considers its object as miserable, therefore, though an innocent creature be the object of the divine bounty and goodness, it is only a fallen, miserable, and undone creature, that is an object of compassion. And grace is mercy displayed freely, therefore its object is considered not only as miserable, but unworthy; however, though the sinner’s misery, and worthiness of pity, may be distinguished, these two ideas cannot be separated, inasmuch as that which renders him miserable, denominates him at the same time guilty, since misery is inseparably connected with guilt, and no one is miserable as a creature, but as a sinner; therefore we are considered as unworthy of mercy, and so the objects of divine grace, which is mercy extended freely, to those who have rendered themselves unworthy of it. And patience, or long-suffering, is the suspending deserved fury, or the continuing to bestow undeserved favours, a lengthening out of our tranquillity; these attributes are to be considered in particular. And,
1. Of the goodness of God. As God was infinite in power from all eternity, before there was any display thereof, or act of omnipotency put forth; he was eternally good, before there was any communication of his bounty, or any creature, to which it might be imparted; so that the first display of this perfection was in giving being to all things, which were the objects of his bounty and goodness, as well as the effects of his power; and all the excellencies, or advantages, which one creature hath above another, are as so many streams flowing fromthis fountain,He giveth to all, life and breath, and all things, Acts xvii. 25.[62]
2. The mercy of God, which considers its object as miserable, is illustrated by all those distressing circumstances, that render sinners the objects of compassion. Are all, by nature, bond-slaves to sin and Satan? It is mercy that sets them free,delivers them, who, through fear of death, were all their life-time subject to bondage, Heb. ii. 15. Are we all, by nature, dead in sin, unable to do what is spiritually good, alienated from the life of God? Was our condition miserable, as being without God in the world, and without hope: like the poor infant, mentioned by the prophet,cast out in the open field, tothe loathing of our persons, whom no eye pitied?it was mercy thatsaid to us, live, Ezek. xvi. 4, 5, 6. accordingly God is saidto have remembered us in our low estate, for his mercy endureth for ever, Psal. cxxxvi. 23.
The mercy of God is either common or special; common mercy gives all the outward conveniencies of this life, which are bestowed without distinction; ashe causes his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust, Matth. v. 45. so it is said,his tender mercies are over all his works, Psal. cxlv. 9. but his special mercy is that which he bestows on, or has reserved for the heirs of salvation, which he communicates to them in a covenant way, in and through a Mediator; so the apostle speaks ofGod, as the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, 2 Cor. i. 3.
3. As God is said to be merciful, or to extend compassion to the miserable, so he doth this freely, and accordingly is said to be gracious; and as grace is free, so it is sovereign, and bestowed in a discriminating way; that is given to one which he denies to another, and only because it is his pleasure: thus says one of Christ’s disciples,Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?John xiv. 22. And our Saviour himself glorifies God for the display of his grace, in such a way, when he says,I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; and considers this as the result of his sovereign will, when he adds,even so Father, for so it seemed good in thy sight, Matth. xi. 25, 26. Now the discriminating grace of God appears in several instances; as,
(1.) In that he should extend salvation to men, rather than to fallen angels; so our Saviourtook not on him the nature of angels, but the seed of Abraham, because he designed to save the one, and to reserve the other,in chains, under darkness, unto the judgment of the great day, Heb. ii. 16. compared with Jude ver. 6. And among men, only some are made partakers of this invaluable blessing, which all were equally unworthy of; and their number is comparatively very small, therefore they are called alittle flock, andthe gate, through which they enter,is strait, andthe way narrow that leads to life, and few there be that find it, Luke xii. 32. compared with Matth. vii. 13, 14. And there are many who make a considerable figure in the world, for riches, honours, great natural abilities, bestowed by common providence, that are destitute of special grace, while others, who are poor, and despised in the world, are called, and saved; the apostle observed it to be so in his day, when he says,not many mighty, not many noble, are called;but God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, and base things of the world, and things which are despised hath God chosen, yea, things that are not, to bring to nought things that are, 1 Cor. i. 26, 27, 28.
(2.) In several things relating to the internal means, whereby he fits and disposes men for salvation: thus the work of conversion is an eminent instance of discriminating grace, for herein he breaks through, and overcomes, that reluctancy and opposition, which corrupt nature makes against it; subdues the enmity and rebellion that was in the heart of man, works a powerful change in the will, whereby he subjects it to himself, which work is contrary to the natural biass and inclination thereof; and that which renders this grace more illustrious, is, that many of those who are thus converted, were, before this, notorious sinners; some have beenblasphemers, persecutors, and injurious, as the apostle says concerning himself before his conversion, and concludes himself to have beenthe chief of sinners; and tells us, how heshut up many of the saints in prison, and, when they were put to death,he gave his voice against them; punished them often in every synagogue, and compelled them to blaspheme, and, being exceedingly against them, persecuted them unto strange cities, 1 Tim. i. 13, 15. compared with Acts xxvi. 10, 11. But you will say, he was, in other respects, a moral man; therefore he gives an instance elsewhere of some who were far otherwise, whom he puts in mind of their having beenfornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners; such, says he,were some of you; but ye are washed, but ye are sanctified, but ye are justified. Moreover, the change wrought in the soul is unasked for, and so it may truly be said, God is found of them that sought him not; and undesired; for though unregenerate sinners desire to be delivered from misery, they are far from desiring to be delivered from sin, or to have repentance, faith, and holiness: if they pray for these blessings, it is in such a manner, that the Spirit of God hardly calls it prayer; for the Spirit of grace, and of supplications, by which alone we are enabled to pray in a right manner, is what accompanies or flows from conversion; if therefore God bestows this privilege on persons so unworthy of it, and so averse to it, it must certainly be an instance of sovereign and discriminating grace.
(3.) This will farther appear, if we consider how much they, who are the objects thereof, differ from what they were; or if we compare their present, with their former state. Once they were blind and ignorant of the ways of God, and going astray in crooked paths; the apostle speaks of this in the abstract,Ye were sometimes darkness, Eph. v. 8. and thatthe god of this world, had blinded the minds of some, lest the light of the glorious gospel of Christ should shine unto them, 2 Cor. iv. 4. but now they are madelight in the Lord, and brought into the way of truth and peace. Their hearts were once impenitent, unrelenting, and inclined to sin, without remorse, or self-reflection; nothing could make an impression on them, as beingpast feeling, and giving themselves over to lasciviousness, to work all uncleanness with greediness, Eph. iv. 19. but now they are penitent, humble, relenting, and broken under a sense of sin, afraid of every thing that may be an occasion thereof, willing to be reproved for it, and desirous to be set at a greater distance from it. Once they were destitute of hope, or solid peace of conscience; but now they have hope and joy in believing, and are delivered from that bondage, which they were, before this, exposed to; such a happy turn is given to the frame of their spirits: and as to the external and relative change which is made in their state, there is no condemnation to them, as justified persons; and therefore they who, before this, were in the utmost distress, expecting nothing but hell and destruction, are enabled to lift up their heads with joy, experiencing the blessed fruits and effects of this grace in their own souls.
(4.) The discriminating grace of God farther appears, in that he bestows these saving blessings on his people, at such seasons, when they appear most suitable, and adapted to their condition; as he is a very present help in a time of trouble, when their straits and difficulties are greatest, then is his time to send relief; when sinners sometimes have wearied themselves in the greatness of their way, while seeking rest and happiness in other things below himself, and have met with nothing but disappointment therein; when they are brought to the utmost extremity, then he appears in their behalf. And so with respect to believers, when their comforts are at the lowest ebb, their hope almost degenerated into despair, their temptations most prevalent and afflicting, and they ready to sink under the weight that lies on their spirits, when, as the Psalmist says, theirhearts are overwhelmed within them; then he leads them to the rock that is higher than they, Psal. lxi. 2. when they are evendesolate and afflicted, and the troubles of their hearts are enlarged, then he brings them out of their distresses, Psal. xxv. 16, 17.
Thus the grace of God eminently appears, in what he bestows on his people; but if we look forward, and consider what he has prepared for them, or the hope that is laid up in heaven, then we may behold the most amazing displays of grace, in which they who shall be the happy objects thereof, will be awonder to themselves, and will see more of the glory of it than can be now expressed in words; as the Psalmist says, in a way of admiration,Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!Psal. xxx. 19.
Object.1. If it be objected, that the afflictions, which God’s people are exposed to in this life, are inconsistent with the glory of his grace and mercy.
Answ.To this it may be replied, that afflictive providences are so far from being inconsistent with the glory of these perfections, that they tend to illustrate them the more. For since sin has rendered afflictions needful, as an expedient, to humble us for it, and also to prevent it for the future, so God designs our advantage thereby; and however grievous they are, yet since they are so over-ruled by him, as the apostle says, that theyyield the peaceable fruit of righteousness unto them, who are exercised thereby, Heb. xii. 11. they are far from being inconsistent with the mercy and grace of God.
And this will farther appear, if we consider that these outward afflictions are often attended with inward supports, and spiritual comforts; so that, as the apostle says concerning himself,as the sufferings of Christ abound in them, their consolations abound by him, 2 Cor. i. 5. oras the outward man perishes, the inward man is renewed day by day, chap. iv. 16. it was nothing but this could make him say,I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake, for when I am weak, then am I strong, chap. xii. 10.