The Existence and Attributes of God, Volumes 1 and 2

by Stephen Charnock

Doctrine. The observation which I intend to prosecute, is this:—Pure and perfect goodness is only the royal prerogative of God; goodness is a choice perfection of the Divine nature. This is the true and genuine character of God; he is good, he is goodness, good in himself, good in his essence, good in the highest degree, possessing whatsoever is comely, excellent, desirable; the highest good, because first good: whatsoever is perfect goodness, is God;whatsoever is truly goodness in any creature, is a resemblance of God.[951] All the names of God are comprehended in this one of good. All gifts, all variety of goodness, are contained in him as one common good. He is the efficient cause of all good, by an overflowing goodness of his nature; he refers all things to himself, as the end, for the representation of his own goodness; “Truly God is good” (Ps. lxxiii. 1). Certainly, it is an undoubted truth; it is written in his works of nature, and his acts of grace (Exod. xxxiv. 6). “He is abundant in goodness.” And every thing is a memorial, not of some few sparks, but of his greater goodness (Ps. cxlv. 7). This is often celebrated in the Psalms, and men invited more than once, to sing forth the praises of it (Ps. cvii. 8, 15, 21, 31). It may better be admired thansufficiently spoken of, or thought of, as it merits. It is discovered in all his works, as the goodness of a tree in all its fruits; it is easy to be seen, and more pleasant to be contemplated. In general,

1. All nations in the world have acknowledged God good; Τὸ Ἀγαθὸν was one of the names the Platonists expressed him by; and good and God, are almost the same words in our language. All as readily consented in the notion of his goodness, as in that of his Deity. Whatsoever divisions or disputes there were among them in the other perfections of God, they all agreed in this without dispute, saith Synesius.One calls him Venus, in regard of his loveliness.[952] Another calls him Ἐρώτα love, as being the band which ties all things together.[953] No perfection of the Divine nature is more eminently, nor more speedily visible in the whole book of the creation, than this. His greatness shines not in any part of it, where his goodness doth not as gloriously glister: whatsoever is the instrument of his work, as his power; whatsoever is the orderer of his work, as his wisdom; yet nothing can be adored as the motive of his work, but the goodness of his nature. This only could induce him to resolve to create: his wisdom then steps in, to dispose the methods of what he resolved; and his power follows to execute, what his wisdom hath disposed, and his goodness designed. His power in making, and his wisdom in ordering, are subservient to his goodness; and this goodness, which is the end of the creation, is as visible to the eyes of men, as legible to the understanding of men, as his power in forming them, and his wisdom in tuning them. And as the book of creation, so the records of his government must needs acquaint them with a great part of it, when they have often beheld him, stretching out his hand, to supply the indigent, relieve the oppressed, and punish the oppressors, and give them, in their distresses, what might “fill their hearts with food and gladness.” It is this the apostle (Rom. i. 20, 21), means by his Godhead, which he links with his eternity and power, as clearly seen in the things that are made, as in a pure glass, “For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” The Godhead which comprehends the whole nature of God as discoverable to his creatures, was not known, yea, was impossible to be known, by the works of creation. There had been nothing then reserved to be manifested in Christ: but his goodness, which is properly meant there by his Godhead, was as clearly visible as his power. The apostle upbraids them with their unthankfulness, and argues their inexcusableness, because the arm of his power in creation made no due impression of fear upon their spirits, nor the beams of his goodness wrought in them sufficient sentiments of gratitude. Their not glorifying God, was a contempt of the former; and their not being thankful, was a slight of the latter. God is the object of honor, as he is powerful, and the object of thankfulness properly as he is bountiful.All the idolatry of the heathens, is a clear testimony of their common sentiment of the goodness of God: since the more eminently useful any person was in some advantageous invention for the benefit of mankind, they thought hemerited a rank in the number of their deities.The Italians esteemed Pythagoras a god, because he was φιλανθρωπότατος:[954] to be good and useful, was an approximation to the Divine nature. Hence it was, that when the Lystrians saw a resemblance of the Divine goodness in the charitable and miraculous cure of one of their crippled citizens, presently they mistook Paul and Barnabas for gods, and inferred from thence their right to divine worship, inquiring into nothing else but the visible character of their goodness and usefulness, to capacitate them for the honor of a sacrifice (Acts xiv. 8–11). Hence it was, that they adored those creatures that were a common benefit, as the sun and moon, which must be founded upon a pre‑existent notion, not only of a Being, but of the bounty and goodness of God, which was naturally implanted in them, and legible in all God’s works. And the more beneficial anything was to them, and the more sensible advantages they received from it, the higher station they gave it in the rank of their idols, and bestowed upon it a more solemn worship: an absurd mistake to think everything that was sensibly good to them, to be God, clothing himself in such a form to be adored by them. And upon this account the Egyptians worshipped God under the figure of an ox; and the East Indians, in some parts of their country, deify a heifer, intimating the goodness of God, as their nourisher and preserver, in giving them corn, whereof the ox is an instrument in serving for ploughing, and preparing the ground.

2. The notion of goodness is inseparable from the notion of a God. We cannot own the existence of God, but we must confess also the goodness of his nature. Hence, the apostle gives to his goodness the title of his Godhead, as if goodness and godhead were convertible terms (Rom. i. 20). As it is indissolubly linked with the being of a Deity, so it cannot be severed from the notion of it: we as soon undeify him by denying him good, as by denying him great: Optimus, Maximus, the best, greatest, was the name whereby the Romans entitled Him. His nature is as good, as it is majestic; so doth the Psalmist join them (Ps. cxlv. 6, 7), “I will declare my greatness; they shall abundantly utter the memory of thy great goodness.” They considered his goodness before his greatness, in putting Optimus before Maximus; greatness without sweetness, is an unruly and affrighting monster in the world; like a vast turbulent sea, always casting out mire and dirt. Goodness is the brightness and loveliness of our majestical Creator. To fancy a God without it, is to fancy a miserable, scanty, narrow‑hearted, savage God, and so an unlovely, and horrible being: for he is not a God that is not good; he is not a God that is not the highest good: infinite goodness is more necessary to, and more straitly joined with an infinite Deity, than infinite power and infinite wisdom: we cannot conceive him God, unless we conceive him the highest good, having nothing superior to himself in goodness, as he hath nothing superior to himself in excellency and perfection. No man can possibly form a notion of God in his mind, and yet form a notion of something better than God; for whoever thinks anything better than God, fancieth a Godwith some defect: by how much the better he thinks that thing to be, by so much the more imperfect he makes God in his thoughts. This notion of the goodness of God was so natural, that some philosophers and others, being startled at the evil they saw in the world, fancied, besides a good God, an evil principle, the author of all punishments in the world. This was ridiculous; for those two must be of equal power, or one inferior to the other; if equal, the good could do nothing, but the evil one would restrain him; and the evil one could do nothing, but the good one would contradict him; so they would be always contending, and never conquering: if one were inferior to the other, then there would be nothing but what that superior ordered. Good, if the good one were superior; and nothing but evil, if the bad one were superior. In the prosecution of this, let us see.

I. What this goodness is. II. Some propositions concerning the nature of it. III. That God is good. IV. The manifestation of it in creation, providence, and redemption. V. The use.

I. What this goodness is. There is a goodness of being, which is the natural perfection of a thing; there is the goodness of will, which is the holiness, and righteousness of a person; there is the goodness of the hand, which we call liberality, or beneficence, a doing good to others.

1. We mean not by this, the goodness of his essence, or the perfection of his nature. God is thus good, because his nature is infinitely perfect; he hath all things requisite to the completing of a most perfect and sovereign Being. All good meets in his essence, as all water meets in the ocean. Under this notion all the attributes of God, which are requisite to so illustrious a Being, are comprehended. All things that are, have a goodness of being in them, derived to them by the power of God, as they are creatures; so the devil is good, as he is a creature of God’s making: he hath a natural goodness, but not a moral goodness: when he fell from God, he retained his natural goodness as a creature; because he did not cease to be, he was not reduced to that nothing, from whence he was drawn; but he ceased to be morally good, being stripped of his righteousness by his apostasy; as a creature, he was God’s work; as a creature, he remains still God’s work; and, therefore, as a creature, remains still good, in regard of his created being. The more of being anything hath, the more of this sort of natural goodness it hath; and so the devil hath more of this natural goodness than men have; because he hath more marks of the excellency of God upon him, in regard of the greatness of his knowledge, and the extent of his power, the largeness of his capacity, and the acuteness of his understanding, which are natural perfections belonging to the nature of an angel, though he hath lost his moral perfections. God is sovereignly and infinitely good in this sort of goodness. He is unsearchably perfect (Job xi. 7); nothing is wanting to his essence, that is necessary to the perfection of it; yet this is not that which the Scripture expresseth under the term of goodness, but a perfection of God’s nature as related to us, and which he poureth forth upon all his creatures, as goodness which flows from this natural perfection of the Deity.

2. Nor is it the same with the blessedness of God, but something flowing from his blessedness.Were he not first infinitely blessed, and full in himself, he could not be infinitely good and diffusive to us; had he not an infinite abundance in his own nature, he could not be overflowing to his creatures; had not the sun a fulness of light in itself, and the sea a vastness of water, the one could not enrich the world with its beams, nor the other fill every creek with its waters.

3. Nor is it the same with the holiness of God. The holiness of God is the rectitude of his nature, whereby he is pure, and without spot in himself; the goodness of God is the efflux of his will, whereby he is beneficial to his creatures: the holiness of God is manifest in his rational creatures; but the goodness of God extends to all the works of his hands. His holiness beams most in his law; his goodness reacheth to everything that had a being from him (Ps. cxlv. 9): “The Lord is good to all.” And though he be said in the same Psalm (ver. 17) to be “holy in all his works,” it is to be understood of his bounty, bountiful in all his works; the Hebrew word signifying both holy and liberal, and the margin of the Bible reads it “merciful” or “bountiful.”

4. Nor is this goodness of God the same with the mercy of God. Goodness extends to more objects than mercy; goodness stretcheth itself out to all the works of his hands; mercy extends only to a miserable object; for it is joined with a sentiment of pity, occasioned by the calamity of another.The mercy of God is exercised about those that merit punishment; the goodness of God is exercised upon objects that have not merited anything contrary to the acts of his bounty.Creation is an act of goodness, not of mercy; providence in governing some part of the world, is an act of goodness, not of mercy.[955] The heavens, saith Austin, need the goodness of God to govern them, but not the mercy of God to relieve them; the earth is full of the misery of man, and the compassions of God; but the heavens need not the mercy of God to pity them, because they are not miserable; though they need the goodness and power of God to sustain them; because, as creatures, they are impotent without him. God’s goodness extends to the angels, that kept their standing, and to man in innocence, who in that state stood not in need of mercy. Goodness and mercy are distinct, though mercy be a branch of goodness; there may be a manifestation of goodness, though none of mercy. Some think Christ had been incarnate, had not man fallen: had it been so, there had been a manifestation of goodness to our nature, but not of mercy, because sin had not made our natures miserable. The devils are monuments of God’s creating goodness, but not of his pardoning compassions. The grace of God respects the rational creature; mercy the miserable creature; goodness all his creatures, brutes, and the senseless plants, as well as reasonable man.

5. By goodness, is meant the bounty of God. This is the notion of goodness in the world; when we say a good man, we mean either a holy man in his life, or a charitable and liberal man in the managementof his goods. A righteous man, and a good man, are distinguished (Rom. v. 7). “For scarcely for a righteous man will one die; yet for a good man one would even dare to die;” for an innocent man, one as innocent of the crime as himself would scarce venture his life; but for a good man, a liberal, tender‑hearted man, that had been a common good in the place where he lived, or had done another as great a benefit as life itself amounts to, a man out of gratitude might dare to die.“The goodness of God is his inclination to deal well and bountifully with his creatures.”[956] It is that whereby he wills there should be something besides himself for his own glory. God is good himself, and to himself, i. e. highly amiable to himself; and, therefore, some define it a perfection of God, whereby he loves himself and his own excellency; but as it stands in relation to his creatures, it is that perfection of God whereby he delights in his works, and is beneficial to them. God is the highest goodness, because he doth not act for his own profit, but for his creatures’ welfare, and the manifestation of his own goodness. He sends out his beams, without receiving any addition to himself, or substantial advantage from his creatures. It is from this perfection that he loves whatsoever is good, and that is whatsoever he hath made, “for every creature of God is good” (1 Tim. iv. 4); every creature hath some communications from him, which cannot be without some affection to them; every creature hath a footstep of Divine goodness upon it; God, therefore, loves that goodness in the creature, else he would not love himself. God hates no creature, no, not the devils and damned, as creatures; he is not an enemy to them, as they are the works of his hands; he is properly an enemy, that doth simply and absolutely wish evil to another;but God doth not absolutely wish evil to the damned; that justice that he inflicts upon them, the deserved punishment of their sin, is part of his goodness, as shall afterwards be shown.[957] This is the most pleasant perfection of the Divine nature; his creating power amazes us; his conducting wisdom astonisheth us; his goodness, as furnishing us with all conveniences, delights us; and renders both his amazing power, and astonishing wisdom, delightful to us. As the sun, by effecting things, is an emblem of God’s power; by discovering things to us, is an emblem of his wisdom; but by refreshing and comforting us, is an emblem of his goodness; and without this refreshing virtue it communicates to us, we should take no pleasure in the creatures it produceth, nor in the beauties it discovers. As God is great and powerful, he is the object of our understanding; but as good and bountiful, he is the object of our love and desire.