Dick:

On the definitions of Goodness, Love, Grace and Mercy:

The remaining part of this lecture will be devoted to some remarks upon the goodness of God in redemption. As manifested in this work, it is expressed by the terms, love, grace, and mercy, which exhibit it under different as aspects. Love is the same with benevolence or good will, a desire for the happiness of others giving rise to the use of due means for accomplishing it. Mercy presupposes suffering, and is goodness exercised in relieving the miserable. Grace denotes its freeness, and represents ita objects as guilty beings, who were utterly unworthy of it. It is also called the philanthropy of God, because he has passed by angels, and extended his favour to man. John Dick, Lectures on Theology (New York: M.W. Dodd, 1850), 1:248-249.

Dick on God’s general love and goodness to all:

From the review of the perfections of God, it farther appears, that he is an all-sufficient Being; and this implies, that he is all-sufficient to himself, and all sufficient to his creatures.

He is all-sufficient to himself. As the first of Beings, he could receive nothing from another, nor be limited by the power of another. Being infinite, he is possessed of all possible perfection. When he existed alone, he was all to himself. His understanding, his love, his energies, found all adequate object in himself. Had he stood in need of any thing external, he would not have been independent, and therefore would not have been God. He created all things, and is said to have created them for himself; but it was not that any defect might be supplied by them, but that he might communicate life and happiness to angels and men, and admit them to the contemplation of his glory. He demands the services of his intelligent creatures, whom he has endowed with powers which qualify them for the duties enjoined : but he derives no benefit from their good offices, and all the advantage redounds to themselves. “I will take no bullock out of thy house, nor he-goats of thy folds.” “If I were hungry, I would not tell thee; for the world is mine, and the fulness thereof.”¹ With respect to moral duties, which have a greater intrinsic value than sacrifices and gifts, hear how the Scripture speaks: “Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it gain to him that thou makest thy ways perfect?”² He expects glory from his creatures; but is he like a poor mortal, who lives upon the admiration and praise of his fellows? The glory which he requires, is merely the devout acknowledgment of the infinite excellencies which he possessed before there was an eye to behold them, or a tongue to speak of them; and what are the thanksgivings and adoration of ten thousand worlds to him, who pronounces them all to be vanity, and less than nothing? He makes use of instruments and means to accomplish his ends; not, however, from a deficiency of power, but in some cases, to display it more strikingly through the inadequacy of the means, and in all, to maintain the order of the created system, and the dependence which he has established of one thing upon another. He loves his creatures, but there is no mixture of selfishness in his love: he desires their happiness, but it is from benevolence, and not from any respect to his own. An infinitely perfect Being has all his resources in himself. Creatures can give him nothing, because all that they possess is already his; and they can take nothing from him whose existence is necessary and immutable.

God is all-sufficient to his creatures. They live in him, and more in him. His arm sustains, his goodness supplies, and his wisdom guides them. It is owing to his care that the universal system is upheld, and its laws continue to operate for the general good. All the happiness which is enjoyed by creatures of different kinds, emanates from hie bounty. Happiness of the most common kind, the happiness which is experienced through the medium of the senses, is the fruit of his beneficence. He has created objects to delight the eye, the ear, the smell, and the taste; he gives a relish to life, and crowns it with abundant blessings. The all-sufficiency of God appears in the ample, and I may say, profuse distribution of good. All are furnished with the means of enjoyment; not even the meanest creature is neglected. And this bounty is never exhausted; it is continued from day to day, and from year to year: when a new generation come forward, the store-house of Providence is as well replenished for them, as it was for their, predecessors.

The all-sufficiency of God may be considered in relation to man, and to the better part of his nature, the soul. Its true happiness consists in the enjoyment of God. His favour is life, and his loving-kindness is better than life. He is called the “portion of the soul,” to intimate that the impressions of his love, the manifestations of his glory, are the chief objects of its desire, and tho source of its highest satisfaction. Hence his favour is preferred by the saints to the choicest and most abundant earthly delights. “There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.”³ He who is possessed of this portion, has better reason than the philosopher who had made an important discovery in science, to exclaim in a transport of joy, ‘I have found it, I have found it.’ He has found that good, of which the wise men of ancient times talked and dreamed, but the nature of which they did not understand; that good which the soul of man was created to enjoy, and for which it feels a thirst that all the waters of creation could not quench; that good which is comprehensive of all good, with which no other is worthy to be compared, after which no other will be desired, and which will continue in every stage of our existence to impart joy ever full and ever new. So satisfied is he who has obtained it, that he envies no man, however prosperous, because he knows no man who has such reason to he happy as himself, but he who has been equally prudent in his choice. He never says to the worldly man, “Oh that my condition were like thine, that I were rich, and crowned with honours as thou art!” but wishing him to share in his blessedness, which admits of being communicated without suffering diminution, he earnestly invites him to become a partaker: ”O taste and see that the Lord is good.” In the absence of external comforts, in poverty, diction, and destitution, when no ray of earthly hope breaks the gloom, and all is lost that the heart once loved, and the world still prizes, he is inspired with triumphant joy by the thought of his interest in God : b6Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my salvation.”⁴ Although heaven and earth were annihilated, and nature presented a universal blank, the Christian would not be forlorn. He could say, while surrounded by the dreadful vacuity, ‘My inheritance is entire. They have perished, but thou, O Lord, shalt endure; they have vanished away, but thou art the same, and thy years shall not fail. Whom have I in heaven but thee? and there is none upon earth whom I desire besides thee.’ John Dick, Lectures on Theology (New York: M.W. Dodd, 1850), 1:282-283.

¹Ps. 1:9-12.
²Job 23:2.3.
³Psalm 4:6,7.
⁴Hab. 3:17,18.

Yet for all that we must consider with what difference the providence of God does give all things unto all. The goodness of God is of two sorts, as the care of his providence is also: of God’s goodness, some be earthly, bodily, and transitory, & some be heavenly, spiritual and eternal. And some care of God is general, and some special. The general care is that, which is peculiar unto the Creator and conserver of all, the special is that, when as a father he has a care of his elect and faithful, in the general care he foresees indifferently unto the necessities of all. Therefore Christ, said, which brings forth his sun upon the good and the evil, and unthankful. So he bestows his bodily and transitory good things, to the uses not only of men, but also of beasts, not only of the just, but of the unjust also: but of his special providence, by which he bears a fatherly goodwill towards them whom he chose into his kingdom, and unto everlasting felicity before the making of the world, he gives indeed temporary, earthly and bodily goods, according unto his general care, but he gives specially heavenly, spiritual and everlasting goods to the saving of the faithful by his Spirit, the spirit of his children, according unto his special benevolence and good will.

He does both these as creator and saviour: but feely of himself, as owing nothing to any man, bestowing them unequally, but not universally. For if we do consider the quality of man’s estate, he gives to no man less than the necessity of our nature requires. And to say the truth, the wealth of the rich men which consists in gold, silver, an other like gay gear, is not so much to be esteemed of itself, that it ought to be preserved before the necessity of provision and substance, which the providence of God commonly gives unto all and which they which be despised for their poverty, do use more happily, than they which for their notable wealth and riches are taken to be most happy.

“Of him” (the Apostle) “be all things, and he adds, and by him,” Ergo all things not only be of God as the fountain of all good things, but also by himself bestows all his good things unto all, how, as much, and when he will. Indeed he uses the ministry of creatures, but the very work itself of the dispensation and distribution, is not of the creature but his. Therefore David says: “Thou opens thy hand, and fills every living thing with blessing.” He means the very same, that the Apostle does, that is to wit, that not only all things be of God, but by God also.

Then if all things be of him, and by him, it follows that there is nothing of any other, but all of, and by God only. So that he may be as well called monarkes, as panarkes, and truly so it is. Unless we do receive our things of God, neither Heaven nor Earth, nor any other thing that seems to be of any power, can do any good, no nor the world can so fill one man’s heart, that he shall desire nothing more. This pertains unto God only, sufficiently to fulfill those things which he has made. He which has God himself has not only much, but sufficient in all things.

Furthermore the Apostle says also, “And all things be in him.” Wherefore all things be so of God, that nevertheless all which we have of him, is in him: we be both of him, an do also live, move, and be in him. Those things which be of God, can not stand but in God, the essence and life of all things as it is of God, so it is also in God. He loses nothing that he gives. But the condition of us is far other, than of God is. Those things which we do beget of us, can both live and continue without us: and those things which we do give unto others, we do give them, that they be no longer ours but theirs, unto whom we have given them. But God so gives all things, that for all that he loses none of those things, which he gives. It is never a wit the farther from him, there is no alienation made, for there is nothing taken from him, although that all be received from him. The weighing of all this, may be a great comfort unto us, and avails much to the confirmation of the faith of God’s providence. In vain should all things be of God, unless withal all things were in him, and consisted in him: for without hum there is neither life, nor ability to stand up, and to continue. Let our very life and motions that we move by, declare unto us not only of whom, we be. What a madness is it therefore, not to acknowledge him of whom we be, and of whom we do receive all things: and not to have him before our eyes, nor to depend upon his providence, in whom we be and do live and in whom all things be what we have, and without whom neither we of ourselves nor any thing we have, can stand and continue? Wherefore it is not possible, that we should without great injury of God ’s majesty seek aid and help of any other, but of him when we need anything, of whom, by whom, and in whom, we be, we live, and we be moved? How is it possible that he which of his own motion and goodness made us to be when we were not. He which does stay us in him after we be made by him, does feed us, maintain us and save us, can forsake us if with sincere faith and trust w do wholly depend upon his providence? This much we have spoken as briefly passing over this treatise of the sufficiency of God.

Wolfgangus Musculus, Common Places of Christian Religion, trans., by Iohn Merton (London: Imprinted by Henry Bynneman, 1578), 903-05.

[To be continued.]

Adams:

This pours oil into the wounds of a contrite heart. Were our souls in such a strait, as Israel between the Red Sea and the Egyptians; the spirits of vengeance, like those enemies, pursuing us behind; hell and death, like that Red Sea, ready to in before: yet would I speak to you in the confidence of Moses, “Stand still and see the salvation of the Lord,” Exod. xiv. 13. Thou that art oppressed with the violence and clamor of thy sins, and wants an advocate either to intercede or pity hear the voice of the Lamb; Cry unto me, I will hear thee out of mine holy hill. Doth any soul hunger after righteousness Behold, I am the bread of fife: Take, eat, here is my body. Doth any thirst after the waters of grace? Lo, I am a living Fountain; come and drink; here is my blood. Art thou not yet quite dead in trespasses? are not thy ulcers past cure? are there any seeds of life remaining? is there any motion of repentance in thy soul? will thy pulse of remorse beat a little? hast thou but a touch of sorrow, a spark of hope, a grain of faith? Be comforted; the God of mercy will not have thee perish. Not a tear of repentance drop from thee, either unpitied, or unpreserved; God puts it into his bottle. Doth the Lord say, I would have none perish? And dost thou say, Nay, but he will have me to perish? Thee? why thee? He says, None; and dost thou except one? and that one thyself? What is this but to cross the cross of Christ? He would have all men saved, I Tim. ii. 4; and thou comes in with thy exceptive, All but me. What is this but, in effect, and at a distance, to give the lie to Truth itself? There be many that flatter away their souls in sport; but that a man should cast away his soul in wilful earnest, is a prodigious desperateness. Not so; but, God would have none to perish, therefore not me: this is a safe and comfortable inference. We are all naturally given to favour ourselves where we should not; why then do we not favour ourselves where we should? Justice thinks on us in the heat of our rebellions, but then we think not on justice; and in our sad remorse, when mercy thinks on us, cannot we think on mercy? If the greatness of thy sins, which is commonly heightened by thine own dejections, and exalted by thine own sinking, grow so strong against thee, that thou canst not quench the jealousy, nor devest the scruple of God’s desertion; do but consider who should occasion it. It must be God, or thyself. God it cannot be, for he is not willing that any should perish. It is then thyself, it is thy fault, if it be done: and if thou humbly acknowledge that fault, it is not done; for God doth never so irrevocably threaten judgment for sin, but the penitent confession of that sin cancels and avoids the sentence. If our clamorous conscience,like some sharp-fanged officer, arrest us at God’s suit, let us put in bail, two subsidy-virtues, faith and repentance, and so stand the trial. The law is on our side, the law of grace is with us: and this law is his that is our Advocate, and he is our Advocate that is our Judge, and he is our Judge that is our Saviour, even the Head of ourselves, Jesus Christ.

Thomas Adams, An Exposition upon the Second Epistle General of St. Peter, by Rev. Thomas Adams, Rector of St.Gregory’s, (London, 1633, revised by James Sherman, reprinted: Soli Deo Gloria, 1990), 696.

[Some spelling modernized and underlining mine.]

Adams:

Sins of the world:

1) Some understand it thus; that this purging is meant by the shedding of Christ’s blood, whereby, the whole world is purged, John i. 29. But that all men are purged hy Christ’s blood, is neither a true position in itself, nor a true exposition of this place. The blood of Christ only purgeth his church, Eph. v. 26. And there are none admitted to stand before the throne, but such as have washed their robes, and made them white in the blood of the Lamb,” Rev. vii. 14. If any soul be thus washed, he shall never be confounded. If this man were thus purged, how could he forget it? God was in Christ, reconciling the world unto himself,” 2 Cor. v. 19. Yet no man thinks that the whole world shall go to heaven, for then were hell made to no purpose. So God loved the world, that he gave his Son; yet the whole world lieth in wickedness,” 1 John v. 19. Thus it is clear, expiation was offered for the world, and offered to the world; but those that are blessed by it, are separated from the world: I have chosen you out of the world,” John xv. 19. Salvation may be said to belong to many, that belong not to salvation. Now the reprobate forgets that a purgation was made for him by the shedding of the Messiah’s blood, which is a wretched thing, to forget so great a ransom.

Go to the garden, and there behold thy Saviour groaning under the weight of sin, hear enough to are pressed to death millions of angel legions of men, the whole world; sweating drops of blood, as if he were cast into the furnace of God’s wrath that melted him. Behold him offering that mouth, which spake as never man or angel spake, to a traitor to kiss. What the traitor sold, and the murderer bought, thou hast obtained: he is thine, not the Jews that purchased him. Now hast thou gotten him, and yet forgotten him? That which tickles thy heart with laughter, made the heart of thy Saviour bleed: and hast thou forgotten it? His soul was pressed to death with the sins we never shrink at: his eyes wept tears of blood, ours flow with tears of laughter; he felt those torments we cannot conceive; we cannot understand what he did stand under. Were we so foul, that nothing but his blood could purge us, and do we forget that urging? Do we forget that cry, whereat heaven and earth, men and angels, stood amazed, “My God, my God, why hast thou forsaken me?” The very senseless creatures did not forget it: the heavens were hung with black, the sun did hide his face like a chief mourner, and durst not behold his passion. Now, for man alone was all this passion, yet in man alone is least comparison. I now thou condemnest Judas, and that worthily; who sold Christ a man, there was murder; Christ his Master, there was treason; Christ his Maker, there was sacrilege. Murder is a crying sin, treason a roaring sin, sacrilege a thundering sin. Thomas Adams, An Exposition upon the Second Epistle General of St. Peter, by Rev. Thomas Adams, Rector of St.Gregory’s, (London, 1633, revised by James Sherman, reprinted: Soli Deo Gloria, 1990), 108.

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