Chapter LXIV: Preface: a19 (63)

5th. His goodness in his government is evident, in conversions of men. Though this work be wrought by his power, yet his power {b306} was first solicited by his goodness. It was his rich goodness that he would employ his power to pierce the scales of a heart as hard as those of the “leviathan.” It was this that opened the ears of men to hear him, and draws them from the hurry of worldly cares, and the charms of sensual pleasures, and, which is the top of all, the impostures and cheats of their own hearts. It is this that sends a spark of his wrath into men’s consciences, to put them to a stand in sin, that he might not send down a shower of brimstone eternally to consume their persons. This it was that first showed you the excellency of the Redeemer, and brought you to taste the sweetness of his blood, and find your security in the agonies of his death. It is his goodness to call one man and not another, to turn Paul in his course, and lay hold of no other of his companions. It is his goodness to call any, when he is not bound to call one.

1. It is his goodness to pitch upon mean and despicable men in the eye of the world; to call this poor publican, and overlook that proud Pharisee, this man that sits upon a dunghill, and neglect him that glisters in his purple. His majesty is not enticed by the lofty titles of men, nor, which is more worth, by the learning and knowledge of men. “Not many wise, not many mighty,” not many doctors, not many lords, though some of them; but his goodness condescends to the “base things” of the world, and things which are “despised” (1 Cor. i. 26‒28). “The poor receive the gospel” (Matt. xi. 5), when those that are more acute, and furnished with a more apprehensive reason, are not touched by it.

2. The worst men. He seizeth sometimes upon men most soiled, and neglects others that seem more clean and less polluted. He turns men in their course in sin, that, by their infernal practices, have seemed to have gone to school to hell, and to have sucked in the sole instructions of the devil. He lays hold upon some when they are most under actual demerit, and snatches them as fire‑brands out of the fire, as upon Paul when fullest of rage against him; and shoots a beam of grace, where nothing could be justly expected but a thunderbolt of wrath. It is his goodness to visit any, when they lie putrefying in their loathsome lusts; to draw near to them who have been guilty of the greatest contempt of God, and the light of nature; the murdering Manassehs, the persecuting Sauls, the Christ‑crucifying Jews,――persons in whom lusts had had a peaceable possession and empire for many years.

3. His goodness appears in converting men possessed with the greatest enmity against him, while he was dealing with them. All were in such a state, and framing contrivances against him, when Divine goodness knocked at the door (Col. i. 21). He looked after us when our backs were turned upon him, and sought us when we slighted him, and were a “gainsaying people” (Rom. x. 21); when we had shaken off his convictions, and contended with our Maker, and mustered up the powers of nature against the alarms of conscience; struggled like wild bulls in a net, and blunted those darts that stuck in our souls. Not a man that is turned to him, but had lifted up the heel against his gospel grace, as well as made light of his creating goodness. Yet it hath employed itself about such ungrateful {b307} wretches, to polish those knotty and rugged pieces for heaven; and so invincibly, that he would not have his goodness defeated by the fierceness and rebellion of the flesh. Though the thing was more difficult in itself (if anything may be said to have a difficulty to omnipotency) than to make a stone live, or to turn a straw into a marble pillar. The malice of the flesh makes a man more unfit for the one, than the nature of the straw unfits it for the other.

4. His goodness appears in turning men, when they were pleased with their own misery, and unable to deliver themselves; when they preferred a hell before him, and were in love with their own vileness; when his call was our torment, and his neglect of us had been accounted our felicity. Was it not a mighty goodness to keep the light close to our eyes, when we endeavored to blow it out; and the corrosive near to our hearts, when we endeavored to tear it off, being more fond of our disease than the remedy? We should have been scalded to death with the Sodomite, had not God laid his good hand upon us, and drawn us from the approaching ruin we affected, and were loath to be freed from. And had we been displeased with our state, yet we had been as unable spiritually to raise ourselves from sin to grace, as to raise ourselves naturally from nothing to being. In this state we were when his goodness triumphed over us; when he put a hook into our nostrils, to turn us in order to our salvation; and drew us out of the pit which we had digged, when he might have left us to sink under the rigors of his justice we had merited. Now this goodness in conversion is greater than that in creation; as in creation there is nothing to oppose him, so there was nothing to disoblige him; creation was terminated to the good of a mutable nature, and conversion tends to a supernatural good. God pronounced all creatures good at first, and man among the rest, but did not pronounce any of them, or man himself, his “portion,” his “inheritance,” his “_segullah_,” his “house,” his “diadem.” He speaks slightly of all those things which he made, the noblest heavens, as well as the lowest earth, in comparison of a true convert: “All those things hath mine hand made, and all those things have been: but to this man will I look, to him that is of a contrite spirit” (Isa. lxvi. 1, 2). It is more goodness to give the espousing grace of the covenant, than the completing glory of heaven; as it is more for a prince to marry a beggar, than only to bring her to live deliciously in his courts. All other benefits are of a meaner strain, if compared with this; there is little less of goodness in imparting the holiness of his nature, than imputing the righteousness of his Son.

6th. The Divine goodness doth appear in answering prayers. He delights to be familiarly acquainted with his people, and to hear them call upon him. He indulgeth them a free access to him, and delights in every address of an “upright man” (Prov. xv. 8). The wonderful efficacy of prayer depends not upon the nature of our petitions or the temper of our soul, but the goodness of God to whom we address. Christ establisheth it upon this bottom: when he exhorts to ask in his name, he tells them the spring of all their grants is the Father’s love: “I say not, I will pray the Father for you, for {b308} the Father himself loves you” (John xvi. 26, 27). And since it is of itself incredible, that a Majesty, exalted above the cherubims, should stoop so low as to give a miserable and rebellious creature admittance to him, and afford him a gracious hearing, and a quick supply, Christ ushers in the promise of answering prayer with a note of great assurance: “I say unto you, Ask, and it shall be given you” (Luke xi. 9, 10). I, that know the mind of my Father, and his good disposition, assure you your prayer shall not be in vain. Perhaps you will not be so ready of yourselves to imagine so great a liberality; but take it upon my word, it is true, and so you will find it. And his bounty travels, as it were, in birth, to give the greatest blessings, upon our asking, rather than the smallest: “your heavenly Father shall give his Holy Spirit to them that ask him” (ver. 13): which in Matt. vii. 11, is called, “good things.” Of all the good and rich things Divine goodness hath in his treasury, he delights to give the best upon asking, because God doth act so as to manifest the greatness of his bounty and magnificence to men; and, therefore, is delighted when men, by their petitioning him, own such a liberal disposition in him, and put him upon the manifesting it. He would rather you should ask the greatest things heaven can afford, than the trifles of this world; because his bounty is not discovered in meaner gifts: he loves to have an opportunity to manifest his affection above the liberality and tenderness of worldly fathers. He doth more wait to give in a way of grace, than we to beg; and, “therefore, will the Lord wait, that he may be gracious unto you” (Isa. xxx. 18). He stands expecting your suits, and employs his wisdom in pitching upon the fittest seasons, when the manifestation of his goodness may be most gracious in itself, and the mercy you want most welcome to you; as it follows, “for the Lord is a God of judgment.” He chooseth the time wherein his doles may be most acceptable to his suppliants; “In an acceptable time have I heard thee” (Isa. xlix. 8). He often opens his hand while we are opening our lips, and his blessings meet our petitions at the first setting out upon their journey to heaven: “While they are yet speaking, I will hear” (Isa. lxv. 24). How often do we hear a secret voice within us, while we are praying, saying, “Your prayer is granted;” as well as hear a voice behind us, while we are erring, saying, “This is the way, walk in it!” And his liberality exceeds often our desires, as well as our deserts; and gives out more than we had the wisdom or confidence to ask. The apostle intimates it in that doxology, “Unto Him who is able to do abundantly above all that we ask or think” (Eph. iii. 20). This power would not have been so strong an argument of comfort, if it were never put in practice; he is more liberal than his creatures are craving. Abraham petitioned for the life of Ishmael, and God promiseth him the “birth of Isaac” (Gen. xvii. 18, 19). Isaac asks for a “child,” and God gives him “two” (Gen. xxv. 21, 22). Jacob desires “food” to eat, and “raiment” to put on; God confines not his bounty within the narrow limits of his petition, but instead of a “staff,” wherewith he passed Jordan, makes him repass it with “two bands” (Gen. xxviii. 20). David asked life of God, and he gave him “life,” and a “crown” to boot (Ps. xxi. 2‒5). The {b309} Israelites would have been contented with a free life in Egypt; they only cried to have their chains struck off; God gave them that, and adopts them to be his “peculiar people,” and raises them into a famous state. It is a wonder that God should condescend so much, that he should hear prayers so weak, so cold, so wandering, and gather up our sincere petitions from the dung of our distractions and diffidence. David vents his astonishment at it; “Blessed be God, for he hath shown me marvellous kindness. I said in my haste, I am cut off from before thine eyes: nevertheless, thou heardest the voice of my supplication” (Ps. xxxi. 21, 22). How do we wonder at the goodness of a petty man, in granting our desires; how much more should we at the humility and goodness of the most sovereign Majesty of heaven and earth!

7th. The goodness of God is seen in bearing with the infirmities of his people, and accepting imperfect obedience. Though Asa had many blots in his escutcheon, yet they are overlooked, and this note set upon record by Divine goodness, that his heart was perfect towards the Lord all his days; “But the high places were not removed: nevertheless, Asa’s heart was perfect with the Lord all his days” (1 Kings, xv. 14). He takes notice of a sincere, though chequered obedience, to reward it, which could claim nothing but a slight from him, if he were extreme to mark what is done amiss. When there is not an opportunity to work, but only to will, he accepts the will, as if it had passed into work and act. He sees no iniquity in Jacob (Numb. xxiii. 21), _i. e._ He sees it not so as to cast off a respect to their persons, and the acceptance of their services: his omniscience knows their sins, but his goodness doth not reject their persons. He is of so good a disposition, that he delights in a weak obedience of his servants, not in the imperfection, but in the obedience (Ps. xxxvii. 23); “He delights in the way of a good man,” though he sometimes slips in it: he accepts a poor man’s pigeon, as well as a rich man’s ox: he hath a bottle for the tears, and a book for the “services of the upright,” as well as for the most perfect obedience of angels (Ps. lvi. 8): he preserves their tears, as if they were a rich and generous wine, as the vine‑dresser doth the expressions of the grape.

8th. The goodness of God is seen in afflictions and persecutions. If it be “good for us to be afflicted,” for which we have the psalmist’s vote (Ps. cxix. 71), then goodness in God is the principal cause and orderer of the afflictions. It is his goodness to snatch away that whence we fetch supports for our security, and encouragements for our insolence against him: he takes away the thing which we have some value for, but such as his infinite wisdom sees inconsistent with our true happiness. It is no ill‑will in the physician to take away the hurtful matter the patient loves, and prescribe bitter potions, to advance that health which the other impaired; nor any mark of unkindness in a friend, to wrest a sword out of a madman’s hand, wherewith he was about to stab himself, though it were beset with the most orient pearls. To prevent what is evil, is to do us the greatest good. It is a kindness to prevent a man from falling down a precipice, though it be with a violent blow, that lays him flat upon {b310} the ground at some distance from the edge of it. By afflictions he often snaps asunder those chains which fettered us, and quells those passions which ravaged us: he sharpens our faith, and quickens our prayers; he brings us in the secret chamber of our own heart, which we had little mind before to visit by a self‑examination. It is such a goodness that he will vouchsafe to correct man in order to his eternal happiness, that Job makes it one part of his astonishment (Job. vii. 17); “What is man, that thou shouldest magnify him? that thou shouldest set thy heart upon him? and that thou shouldest visit him every morning, and try him every moment?” His strokes are often the magnifyings and exaltings of man. He sets his heart upon man, while he inflicts the smart of his rod: he shows thereby, what a high account he makes of him, and what a special affection he bears to him. When he might treat us with more severity after the breach of his covenant, and make his jealousy flame out against us in furious methods, he will not destroy his relation to us, and leave us to our own inclinations, but deal with us as a father with his children; and when he takes this course with us, it is when it cannot be avoided without our ruin: his goodness would not suffer him to do it, if our badness did not force him to it (Jer. ix. 7), “I will melt them and try them, for how shall I do for the daughter of my people?” What other course can I take but this, according to the nature of man? The goldsmith hath no other way to separate the dross from the metal, but by melting it down. And when the impurities of his people necessitate him to this proceeding, “he sits as a refiner” (Mal. iii. 3): he watches for the purifying the silver, not for his own profit as the goldsmith, but out of a care of them, and good will to them; as himself speaks (Isa. xlviii. 10), “I have refined thee, but not with silver;” or, as some read it, “not for silver.” As when he scatters his people abroad for their sin, he will not leave them without his presence for their “sanctuary” (Ezek. xi. 16): he would by his presence with them supply the place of ordinances, or be an ark to them in the midst of the deluge: his hand that struck them, is never without a goodness to comfort them and pity them. When Jacob was to go into Egypt, which was to prove a furnace of affliction to his offspring, God promises to go down with him, and to “bring him up again” (Gen. xlvi. 4): a promise not only made to Jacob in his person, but to Jacob in his posterity. He returned not out of Egypt in his person, but as the father of a numerous posterity. He that would go down with their root, and afterwards bring up the branches, was certainly with them in all their oppressions: “I will go down with thee.” “Down,” saith one; what a word is that for a Deity! into Egypt, idolatrous Egypt; what a place is that for his holiness![986] Yet O, the goodness of God! He never thinks himself low enough to do his people good, nor any place too bad for his society with them. So when he had sent away into captivity the people of Israel by the hand of the Assyrian, his bowels yearn after them in their affliction (Isa. lii. 4, 5); the Assyrian “oppressed them without cause,” _i. e._ without a just cause in the conqueror to inflict so great an evil upon them, but not without {b311} cause from God, whom they had provoked. “Now, therefore, what have I here, saith the Lord?” What do I here? I will not stay behind them. What do I longer here? for I will redeem again those jewels the enemy hath carried away. That chapter is a prophecy of redemption: God shows himself so good to his people in their persecutions, that he gives them occasion to glorify him in the very fires, as the Divine order is (Isa. xxiv. 15), “Wherefore glorify the Lord in the fires.”

9th. The goodness of God is seen in temptations. In those he takes occasion to show his care and watchfulness, as a father uses the distress of a child as an opportunity for manifesting the tenderness of his affection. God is at the beginning and end of every temptation; he measures out both the quality and quantity: he exposeth them not to temptation beyond the ability he had already granted them, or will at the time, or afterwards multiply in them. He hath promised his people that “the gate of hell shall not prevail against them” (1 Cor. x. 13): that “in all things” they shall be “more than conquerors through Him that loved them:” that the most raging malice of hell shall not wrest them out of his hands. His goodness is not less in performing than it was in promising: and as the care of his providence extends to the least as well as the greatest, so the watchfulness of his goodness extends to us in the least as well as in the greatest temptations.

1. The goodness of God appears in shortening temptations. None of them can go beyond their “appointed times” (Dan. xi. 35): the strong blast Satan breathes cannot blow, nor the waves he raises rage one minute beyond the time God allows them; when they have done their work, and come to the period of their time, God speaks the word, and the wind and sea of hell must obey him, and retire into their dens. The more violent temptations are, the shorter time doth God allot to them. The assaults Christ had at the time of his death were of the most pressing and urging nature: the powers of darkness were all in arms against him; the reproaches and scorns put upon him, questioning his sonship, were very sharp; yet a little before his suffering he calls it but an hour (Luke xxii. 53), “This is your hour, and the power of darkness.” A short time that men and devils were combined against him; and the time of temptation that is to come upon all the world for their trial, is called but an “hour” (Rev. iii. 10). In all such attempts, the greatness of the rage is a certain prognostic of the shortness of the season (Rev. xii. 12).

2. The goodness of God appears in strengthening his people under temptations. If he doth not restrain the arm of Satan from striking, he gives us a sword to manage the combat, and a shield to bear off the blow (Eph. vi. 16, 17). If he obscures his goodness in one part, he clears and brightens it in another: he either binds the strong man that he shall not stir, or gives us armor to render us victorious. If we fall, it is not for want of provision from him, but for want of our “putting on the armor of God” (Eph. vi. 11, 13). When we have not a strength by nature, he gives it us by grace: he often quells those passions within which would join hands with, and second the temptation without. He either qualifies the temptation {b312} suitably to the force we have, or else supplies us with a new strength to mate the temptation he intends to let loose against us; he knows we are but dust, and his goodness will not have us unequally matched. The Jews that in Antiochus’ time were under great temptation to apostasy by reason of the violence of their persecutions, were, “out of weakness, made strong” for the combat (Heb. xi. 34). The Spirit came more strongly upon Sampson when the Philistines most furiously and confidently assaulted him. His Spirit is sent to strengthen his people before the devil is permitted to tempt them (Matt. iv. 2); “Then was Jesus led up of the Spirit.” Then; When? When the Spirit had in an extraordinary manner descended upon him (Matt. iii. 16), “then,” and not before. As the angels appeared to Christ, after his temptation, to minister to him, so they appeared to him before his passion, the time of the strongest powers of darkness, to strengthen him for it: he is so good, that when he knows our potsherd strength too weak, he furnisheth our recruits from his own omnipotence (Eph. vi. 10); “Be strong in the Lord, and in the power of his might.” He doth, as it were, breathe in something of his own almightiness, to assist us in our wrestling against principalities and powers, and make us capable to sustain the violent storms of the enemies.

3. The goodness of God is seen in temptations, in giving great comforts in or after them. The Israelites had a more immediate provision of manna from heaven when they were in the wilderness. We read not that the Father spake audibly to the Son, and gave him so loud a testimony, that he was his “beloved Son, in whom he was well pleased,” till he was upon the brink of strong temptations (Matt. iii. 17): nor sent angels to minister immediately to his person, till after his success (Matt. iv. 11). Job never had such evidences of Divine love till after he had felt the sharp strokes of Satan’s malice; he had heard of God before, by the “hearing of the ear,” but afterwards is admitted into greater familiarity (Job. xlii. 5): he had more choice appearances, clearer illuminations, and more lively instructions. And, though his people fall into temptation, yet, after their rising, they have more signal marks of his favor than others have, or themselves, before they fell. Peter had been the butt of Satan’s rage, in tempting him to deny Christ, and he had shamefully complied with the temptation; yet, to him particularly, must the first news of the Redeemer’s resurrection be carried, by God’s order, in the mouth of an angel (Mark xvi. 7); “Go your ways, tell his disciples, and Peter.” We have the greatest communion with God after a victory; the most refreshing truths after the devil hath done his worst. God is ready to furnish us with strength in a combat, and cordials after it.

4. The goodness of God is seen in temptations, in discovering and advancing inward grace by this means. The issue of a temptation of a Christian is often like that of Christ’s, the manifesting a greater vigor of the Divine nature, in affections to God, and enmity to sin. Spices perfume not the air with their scent till they are invaded by the fire: the truth of grace is evidenced by them. The assault of an enemy revives, and actuates that strength and courage which is {b313} in a man, perhaps unknown to himself, as well as others, till he meets with an adversary: many seem good, not that they are so in themselves, but for want of a temptation: this many times verifies a virtue, which was owned upon trust before, and discovers that we had more grace than we thought we had. The solicitations of Joseph’s mistress cleared up his chastity: we are many times under temptation, as a candle under the snuffer; it seems to be out, but presently burns the clearer. Afflictions are like those clouds which look black, and eclipse the sun from the earth, but yet, when they drop, refresh that ground they seem to threaten, and multiply the grain on the earth, to serve for our food; and so our troubles, while they wet us to the skin, wash much of that dust from our graces which in a clearer day had been blown upon us. Too much rest corrupts; exercise teacheth us to manage our weapons: the spiritual armor would grow rusty, without opportunity to furbish it up; faith receives a new heart by every combat, and by every victory; like a fire, it spreads itself further, and gathers strength by the blowing of the wind. While the gardener commands his servant to shake the tree, he intends to fasten its roots, and settle it firmer in its place; and is this an ill‑will to the plant?

5. His goodness is seen in temptations, in preventing sin which we were likely to fall into. Paul’s thorn in the flesh was to prevent the pride of his spirit, and let out the windiness of his heart (2 Cor. xii. 7), lest it should be exalted above measure. The goodness of God makes the devil a polisher, while he intends to be a destroyer. The devil never works, but suitably to some corruption lurking in us: Divine goodness makes his fiery darts a means to discover, and so to prevent the treachery of that perfidious inmate in our hearts; humility is a greater benefit than a putrefying pride; if God brings us into a wilderness to be tempted of the devil, it is to bring down our loftiness, to starve our carnal confidence, and expel our rusting “security” (Deut. viii. 2); we many times fly under a temptation to God, from whom we sat too loose before. Is it not goodness to use those means that may drive us into his own arms? It is not a want of goodness to soap the garment, in order to take away the spots; we have reason to bless God for the assaults from hell, as well as pure mercies from heaven; and it is a sin to overlook the one as well as the other, since Divine goodness shines in both.

6. The goodness of God is seen in temptations, in fitting us more for his service. Those whom God intends to make choice instruments in his service, are first seasoned with strong temptations, as timber reserved for the strong beams of a building is first exposed to sun and wind, to make it more compact for its proper use. By this men are brought to answer the end of their creation, the service of God, which is their proper goodness. Peter was, after his foil by a temptation, more courageous in his Master’s cause than before, and the more fitted to strengthen his brethren.

Thus the goodness of God appears in all parts of his government.

V. I shall now come to the _Use_. First, Of instruction.

1. If God be so good, how unworthy is the contempt or abuse of his goodness! (1.) The contempt and abuse of Divine goodness is {b314} frequent and common; it began in the first ages of the world, and commenced a few moments after the creation; it hath not to this day diminished its affronts; Adam began the dance, and his posterity have followed him; the injury was directed against this, when he entertained the seducer’s notion of God’s being an envious Deity, in not indulging such a knowledge as he might have afforded him (Gen. iii. 5): “God doth know, that you shall be as gods, knowing good and evil.” The charge of envy is utterly inconsistent with pure goodness. What was the language of this notion, so easily entertained by Adam, but that the tempter was better than God, and the nature of God as base and sordid as the nature of a devil? Satan paints God with his own colors, represents him as envious and malicious as himself; Adam admires, and believes the picture to be true, and hangs it up as a beloved one in the closet of his heart. The devil still drives on the same game, fills men’s hearts with the same sentiments, and by the same means he murdered our first parents, he redoubles the stabs to his posterity. Every violation of the Divine law is a contempt of God’s goodness, as well as his sovereignty, because his laws are the products both of the one and the other. Goodness animates them, while sovereignty enjoys them: God hath commanded nothing but what doth conduce to our happiness. All disobedience implies, that his law is a snare to entrap us, and make us miserable, and not an act of kindness, to render us happy, which is a disparagement to this perfection, as if he had commanded what would promote our misery, and prohibited what would conduce to our blessedness: to go far from him, and walk after vanity, is to charge him with our iniquity, and unrighteousness, baseness, and cruelty, in his commands: God implies it by his speech (Jer. ii. 5), “What iniquity have your fathers found in me, that they are gone far from me, and walked after vanity?” as if, like a tyrant, he had consulted cruelty in the composure of them, and designed to feast himself with the blood and misery of his creatures. Every sin is, in its own nature, a denial of God to be the chiefest good and happiness, and implies that it is no great matter to lose him: it is a forsaking him as the Fountain of Life, and a preferring a cracked and “empty cistern” as the chief happiness before him (Jer. ii. 13). Though sin is not so evil as God is good, yet it is the greatest evil, and stands in opposition to God as the greatest good. Sin disorders the frame of the world; it endeavored to frustrate all the communications of Divine goodness in creation, and to stop up the way of any further streams of it to his creatures.

(2.) The abuse and contempt of the Divine goodness is base and disingenious. It is the highest wickedness, because God is the highest goodness, pure goodness that cannot have anything in him worthy of our contempt. Let men injure God under what notion they will, they injure his goodness; because all his attributes are summed up in this one, and all, as it were, deified by it. For whatsoever power or wisdom he might have, if he were destitute of this he were not God: the contempt of his goodness implies him to be the greatest evil, and worst of beings. Badness, not goodness, is the proper object of contempt: as respect is a propension of mind to {b315} something that is good, so contempt is an alienation of the mind from something as evil, either simply or supposedly evil in its nature, or base or unworthy in its action towards that person that contemns it. As men desire nothing but what they apprehend to be good, so they slight nothing but what they apprehend to be evil: since nothing, therefore, is more contemned by us than God, nothing more spurned at by us than God, it will follow that we regard him as the most loathsome and despicable being, which is the greatest baseness. And our contempt of him is worse than that of the devils; they injure him under the inevitable strokes of his justice, and we slight him when we are surrounded with the expressions of his bounty; they abuse him under vials of wrath, and we under a plenteous liberality: they malice him, because he inflicts on them what is hurtful; and we despise him, because he commands what is profitable, holy, and honorable, in its own nature, though not in our esteem. They are not under those high obligations as we; they abuse his creating, and we his redeeming goodness: he never sent his Son to shed a drop of blood for their recovery; they can expect nothing but the torment of their persons, and the destruction of their works; but we abuse that goodness that would rescue us since we are miserable, as well as that righteousness which created us innocent. How base is it to use him so ill, that is not once or twice, but a daily, hourly Benefactor to us; whose rain drops upon the earth for our food, and whose sun shines upon the earth for our pleasure as well as profit: such a Benefactor as is the true Proprietor of what we have, and thinks nothing too good for them that think everything too much for his service! How unworthy is it to be guilty of such base carriage towards him, whose benefits we cannot want, nor live without! How disingenious both to God and ourselves, to “despise the riches of his goodness, that are designed to lead us to repentance” (Rom. ii. 4), and by that to happiness! And more heinous are the sins of renewed men upon this account, because they are against his “goodness” not only offered to them, but tasted by them; not only against the notion of goodness, but the experience of goodness, and the relished sweetness of choicest bounty.

(3.) God takes this contempt of his goodness heinously. He never upbraids men with anything in the Scripture, but with the abuse of the good things he hath vouchsafed them, and the unmindfulness of the obligations arising from them. This he bears with the greatest regret and indignation. Thus he upbraids Eli with the preference of him to the priesthood above other families (1 Sam. ii. 28): and David with his exaltation to the crown of Israel (2 Sam. xii. 7‒9), when they abused those honors to carelessness and licentiousness. All sins offend God, but sins against his goodness do more disparage him; and, therefore, his fury is the greater, by how much the more liberally his benefits have been dispensed. It was for abuse of Divine goodness, as soon as it was tasted, that some angels were hurled from their blessed habitation and more happy nature: it was for this Adam lost his present enjoyments, and future happiness, for the abuse of God’s goodness in creation. For the abuse of God’s goodness the old world fell under the fury {b316} of the flood; and for the contempt of the Divine goodness in redemption, Jerusalem, once the darling city of the infinite Monarch of the world, was made an Aceldema, a field of blood. For this cause it is, that candlesticks have been removed, great lights put out, nations overturned, and ignorance hath triumphed in places bright before with the beams of heaven. God would have little care of his own goodness, if he always prostituted the fruits of it to our contempt. Why should we expect he should always continue that to us which he sees we will never use to his service? When the Israelites would dedicate the gifts of God to the service of Baal, then he would return, and take away his corn, and his wine, and make them know by the loss, that those things were his in dominion, which they abused, as if they had been sovereign lords of them (Hos. ii. 8, 9). Benefits are entailed upon us no longer than we obey (Josh. xxiv. 20): “If you forsake the Lord, he will do you hurt, after he hath done you good.” While we obey, his bounty shall shower upon us: and when we revolt, his justice shall consume us. Present mercies abused, are no bulwarks against independent judgments. God hath curses as well as blessings; and they shall light more heavy when his blessings have been more weighty: justice is never so severe as when it comes to right goodness, and revenge its quarrel for the injuries received.

A convenient inquiry may be here, How God’s goodness is contemned or abused?

1st. By a forgetfulness of his benefits. We enjoy the mercies, and forget the Donor; we take what he gives, and pay not the tribute he deserves; the “Israelites forgot God their Saviour, which had done great things in Egypt” (Ps. cvi. 21). We send God’s mercies where we would have God send our sins, into the land of forgetfulness, and write his benefits where himself will write the names of the wicked, in the dust, which every wind defaceth: the remembrance soon wears out of our minds, and we are so far from remembering what we had before, that we scarce think of that hand that gives, the very instant wherein his benefits drop upon us. Adam basely forgot his Benefactor, presently after he had been made capable to remember him, and reflect upon him; the first remark we hear of him, is of his forgetfulness, not a syllable of his thankfulness. We forget those souls he hath lodged in us, to acknowledge his favors to our bodies; we forget that image wherewith he beautified us, and that Christ he exposed as a criminal to death for our rescue, which is such an act of goodness as cannot be expressed by the eloquence of the tongue, or conceived by the acuteness of the mind. Those things which are so common, that they cannot be invisible to our eyes, are unregarded by our minds; our sense prompts our understanding, and our understanding is deaf to the plain dictates of our sense. We forget his goodness in the sun, while it warms us, and his showers while they enrich us; in the corn, while it nourisheth us, and the wine while it refresheth us; “She did not know that I gave her corn, and wine, and oil” (Hos. ii. 8): she that might have read my hand in every bit of bread, and every drop of drink, did not consider this. It is an injustice {b317} to forget the benefits we receive from man; it is a crime of a higher nature to forget those dispensed to us by the hand of God, who gives us those things that all the world cannot furnish us with, without him. The inhabitants of Troas will condemn us, who worshipped mice, in a grateful remembrance of the victory they had made easy for them, by gnawing their enemies’ bow‑strings. They were mindful of the courtesy of animals, though unintended by those creatures; and we are regardless of the fore‑meditated bounty of God. It is in God’s judgment a brutishness beyond that of a stupid ox, or a duller ass; “The ox knows his owner, and the ass his master’s crib: but Israel doth not know, my people do not consider” (Isa. i. 3). The ox knows his owner that pastures him, and the ass his master that feeds him; but man is not so good as to be like to them, but so bad as to be inferior to them: he forgets Him that sustains him, and spurns at him, instead of valuing him for the benefits conferred by him. How horrible is it, that God should lose more by his bounty, than he would do by his parsimony! If we had blessings more sparingly, we should remember him more gratefully. If he had sent us a bit of bread in a distress by a miracle, as he did to Elijah by the ravens, it would have stuck longer in our memories; but the sense of daily favors soonest wears out of our minds, which are as great miracles as any in their own nature, and the products of the same power; but the wonder they should beget in us, is obscured by their frequency.

2d. The goodness of God is contemned by an impatient murmuring. Our repinings proceed from an inconsideration of God’s free liberality, and an ungrateful temper of spirit. Most men are guilty of this. It is implied in the commendation of Job under his pressures (Job i. 22): “In all this Job sinned not, nor charged God foolishly,” as if it were a character peculiar to him, whereby he verified the eulogy God had given of him before (ver. 8), that there was “none like him in the earth, a perfect and an upright man.” What is implied by the expression? but that scarce a man is to be found without unjust complaints of God, and charging him under their crosses with cruelty; when in the greatest they have much more reason to bless him for his bounty in the remainder. Good men have not been innocent. Baruch complains of God for adding grief to his sorrow, not furnishing him with those “great things” he expected (Jer. xlv. 3, 4); whereas, he had matter of thankfulness in God’s gift of his life as a prey. But his master chargeth God in a higher strain: “O Lord, thou hast deceived me, and I was deceived: I am in derision daily” (Jer. xx. 7). When he met with reproach instead of success in the execution of his function, he quarrels with God, as if he had a mind to cheat him into a mischief, when he had more reason to bless him for the honor of being employed in his service. Because we have not what we expect, we slight his goodness in what we enjoy. If he cross us in one thing, he might have made us successless in more: if he take away some things, he might as well have taken away all. The unmerited remainder, though never so little, deserves our acknowledgements more than the deserved loss can justify our repining. And for that {b318} which is snatched from us, there is more cause to be thankful, that we have enjoyed it so long, than to murmur that we possess it no longer. Adam’s sin implies a repining: he imagined God had been short in his goodness, in not giving him a knowledge he foolishly conceived himself capable of, and would venture a forfeiture of what already had been bountifully bestowed upon him. Man thought God had envied him, and ever since man studies to be even with God, and envies him the free disposal of his own doles: all murmuring, either in our own cause or others, charges God with a want of goodness, because there is a want of that which he foolishly thinks would make himself or others happy. The language of this sin is, that man thinks himself better than God; and if it were in his power, would express a more plentiful goodness than his Maker. As man is apt to think himself “more pure than God” (Job iv. 17), so of a kinder nature also than an infinite goodness. The Israelites are a wonderful example of this contempt of Divine goodness; they had been spectators of the greatest miracles, and partakers of the choicest deliverance: he had solicited their redemption from captivity; and when words would not do, he came to blows for them, musters up his judgments against their enemies, and, at last, as the Lord of hosts and God of battles, totally defeats their pursuers, and drowns them and their proud hopes of victory in the Red Sea. Little account was made of all this by the redeemed ones; “they lightly esteemed the rock of their salvation,” and launch into greater unworthiness, instead of being thankful for the breaking their yoke: they are angry with him, that he had done so much for them: they repented that ever they had complied with him, for their own deliverance, and had a regret that they had been brought out of Egypt: they were angry that they were freemen, and that their chains had been knocked off: they were more desirous to return to the oppression of their Egyptian tyrants, than have God for their governor and caterer, and be fed with his manna. “It was well with us in Egypt: Why came we forth out of Egypt?” which is called a “despising the Lord” (Numb. xi. 18, 20). They were so far from rejoicing in the expectation of the future benefits promised them, that they murmured that they had not enjoyed less; they were so sottish, as to be desirous to put themselves into the irons whence God had delivered them: they would seek a remedy in that Egypt, which had been the prison of their nation, and under the successors of that Pharaoh, who had been the invader of their liberties; they would snatch Moses from the place where the Lord, by an extraordinary providence, hath established him; they would stone those that minded them of the goodness of God to them, and thereupon of their crime and their duty (Numb. xvi. 3, 9‒11); they rose against their benefactors, and “murmured against God,” that had strengthened the hands of their deliverers; they “despised the manna” he had sent them, and “despised the pleasant land” he intended them (Ps. cvi. 24): all which was a high contempt of God and his unparalleled goodness and care of them. All murmuring is an accusation of Divine goodness.

{b319} 3d. By unbelief and impenitency. What is the reason we come not to Him when he calls us; but some secret imagination that he is of an ill nature, means not as he speaks, but intends to mock us, instead of welcoming us? When we neglect his call, spurn at his bowels, slight the riches of his grace; as it is a disparagement to his wisdom to despise his counsel, so it is to his goodness to slight his offers, as though you could make better provision for yourselves than he is able or willing to do. It disgraceth that which is designed to the praise of the glory of his grace, and renders God cruel to his own Son, as being an unnecessary shedder of his blood. As the devil by his temptation of Adam, envied God the glory of his creating goodness, so unbelief envies God the glory of his redeeming grace: it is a bidding defiance to him, and challenging him to muster up the legions of his judgments, rather than have sent his Son to suffer for us, or his Spirit to solicit us. Since the sending his Son was the greatest act of goodness that God could express, the refusal of him must be the highest reproach of that liberality God designed to commend to the world in so rare a gift: the ingratitude in this refusal must be as high in the rank of sins, as the person slighted is in the rank of beings, or rank of gifts. Christ is a gift (Rom. v. 16), the royalest gift, an unparalleled gift, springing from inconceivable treasures of goodness (John iii. 16). What is our turning our backs upon this gift but a low opinion of it? as though the richest jewel of heaven were not so valuable as a swinish pleasure on earth, and deserved to be treated at no other rate than if mere offals had been presented to us. The plain language of it is, that there were no gracious intentions for our welfare in this present; and that he is not as good, in the mission of his Son, as he would induce us to imagine. Impenitence is also an abuse of this goodness, either by presumption, as if God would entertain rebels that bid defiance against him with the same respect that he doth his prostrate and weeping suppliants; that he will have the same regard to the swine as to the children, and lodge them in the same habitation; or it speaks a suspicion of God as a deceitful Master, one of a pretended, not a real goodness, that makes promises to mock men, and invitations to delude them: that he is an implacable tyrant, rather than a good Father; a rigid, not a kind Being, delightful only to mark our faults, and overlook our services.

4th. The goodness of God is contemned by a distrust of his providence. As all trust in him supposeth him good, so all distrust of him supposeth him evil; either without goodness to exert his power, or without power to display his goodness. Job seems to have a spice of this in his complaint (Job xxx. 20), “I cry unto thee, and thou dost not hear me; I stand up, and thou regardest me not.” It is a fume of the serpent’s venom, first breathed into man, to suspect him of cruelty, severity, regardlessness, even under the daily evidences of his good disposition: and it is ordinary not to believe him when he speaks, nor credit him when he acts; to question the goodness of his precepts, and misinterpret the kindness of his providence; as if they were designed for the supports of a tyranny, and the deceit of the miserable. Thus the Israelites thought their miraculous deliverance {b320} from Egypt, and the placing them in security in the wilderness, was intended only to pound them up for a slaughter (Numb. xiv. 3): thus they defiled the lustre of Divine goodness which they had so highly experimented, and placed not that confidence in him which was due to so frequent a Benefactor, and thereby crucified the rich kindness of God, as Genebrard translates the word “limited” (Ps. lxxviii. 41). It is also a jealousy of Divine goodness, when we seek to deliver ourselves from our straits by unlawful ways, as though God had not kindness enough to deliver us without committing evil. What! did God make a world, and all creatures in it, to think of them no more, not to concern himself in their affairs? If he be good, he is diffusive, and delights to communicate himself; and what subjects should there be for it, but those that seek him, and implore his assistance? It is an indignity to Divine bounty to have such mean thoughts of it, that it should be of a nature contrary to that of his works, which, the better they are, the more diffusive they are. Doth a man distrust that the sun will not shine any more, or the earth not bring forth its fruit? Doth he distrust the goodness of an approved medicine for the expelling his distemper? If we distrust those things, should we not render ourselves ridiculous and sottish? and if we distrust the Creator of those things, do we not make ourselves contemners of his goodness? If his caring for us be a principal argument to move us to cast our care upon him, as it is 1 Pet. v. 7, “Casting your care upon him, for he cares for you;” then, if we cast not our care upon him, it is a denial of his gracious care of us, as if he regarded not what becomes of us.