Existence and Attributes of God, Discourse 12 (4 of 5)

Existence and Attributes of God · Discourse 12 (4 of 5)

p. 6472. The Goodneſs of God is ſeen in taking care of the Animals and inanimate things. Divine Goodneſs embraceth in its arms the loweſt Worm as well as the loftieſt Cherubin: He provides Food for the Crying Ravens, **Pſal. 147.9.Ps 147:9and a Prey for the Appetite of the hungry Lyon ††Pſ. 104.21.Ps 104:21: He opens his hand, and fills with good thoſe innumerable Creeping things, both ſmall and great Beaſts, they are all wa…ters upon him, and all are ſatisfied by their bountiful Maſter **Pſal. 104.25, 26, 27, 28.Ps 104:25Ps 104:26Ps 104:27Ps 104:28. They are better provided for by the Hand of Heaven, than the beſt favourite is by an Earthly Prince: For they are fill'd with good. He hath made Channels in the wildeſt Deſarts for the watering of Beaſts, and Trees for the Neſts and Habitation of Birds **Pſal. 104.10, 12, 17.Ps 104:10Ps 104:12Ps 104:17. As a Law-giver to the Jews, he took care, that the poor Beaſt ſhould not be abuſed by the cruelty of Man: He provided for the eaſe of the labouring Beaſt in that Command of the Sabbath, wherein he provided for his own ſervice: The Cattle was to do no work on it**Ex. 20.10.Exod 20:10. He order'd that the mouth of the Ox ſhould not be Muzled, while it trod out the Corn,††Deut, 25.4. (it being the manner of thoſe Countreys to ſeparate the Corn from the Stalk by that means, as we do in this by Thraſhing) regarding it as a part of Cruelty to deprive the poor Beaſt of taſting, and ſatisfying it ſelf with that, which he was ſo officious by his labour to prepare for the uſe of Man. And when any met with a Neſt of young Birds, though they might take the young to their uſe, they were forbiden to ſeize upon upon the Dam, that ſhe might not loſe the Objects of her Affection and her own liberty in one day**Deut. 22.6.Deut 22:6.

And ſee how God enforceth this Precept with a threatning of a ſhortneſs of life, if they tranſgreſt it?**Deut. 22.7.Deut 22:7 Thou ſhalt let the Dam go, that it may be well with thee, and that thou mayeſt prolong thy days. He would revenge the Cruelty to Dumb Creatures with the ſhortneſs of the Oppreſſors life: Nor would he have Cruelty uſed to Creatures that were ſeparated for his Worſhip: He therefore provides, that a Cow, or an Ew, and their young ones ſhould not be killed for Sacrifice in one day **Lev. 22.28.Lev 22:28. All which Precepts, ſay the Jews, are to teach Men Mercifulneſs to their Beaſts; ſo much doth Divine Goodneſs bow down it ſelf, to take notice of thoſe mean Creatures, which Men have ſo little regard to, but for their own advantage: Yea, he is ſo good, that he would have Worſhip declin'd for a time in favour of a diſtreſſed Beaſt; the helping a Sheep, or an Ox, or an Aſs out of a Pit, was indulged them even on the Sabbath-day, a day God had peculiarly Sanctified and order'd for his Service:**Matth. 12.1…. Luke 14.5.Matt 12:1Luke 14:5 In this caſe he ſeems to remit for a time the Rights of the p. 648Deity for the reſcue of a meer Animal. His Goodneſs extends not only to thoſe kind of Creatures that have life, but to the inſenſible ones; He clothes the Graſs, and arrays the Lillies of the Field with a greater glory, than Solomon had upon his Throne**Matth. 6.28, 29.Matt 6:28Matt 6:29; And ſuch care he had of thoſe Trees which bor… Fruit for the maintenance of Man or Beaſt, that he forbids any injury to be offer'd to them, and bars the Rapine and Violence, which by Soldiers uſeth to be practiſed, Deut 20.19. though it were to promote the conqueſt of their Enemy. How much Goodneſs is it, that he ſhould think of ſo ſmall a thing as Man! How much more that he ſhould concern himſelf in things, that ſeem ſo petty as Beaſts and Trees! Perſons ſeated in a Soveraign Throne, think it a debaſing of their Dignity to regard little things: But God, who is infinitely greater in Majeſty above the mightieſt Potentate, and the higheſt Angel, yet is ſo infinitely good, as to employ his Divine thoughts about the meaneſt things. He who poſſeſſes the praiſes of Angels, leaves not off the care of the meaneſt Creatures: And that Majeſty that dwells in a pure Heaven, and an unconceivable Light, ſtoops to provide for the eaſe of thoſe Creatures, that lie and lodge in the Dirt and Dung of the Earth. How ſhould we be careful not to uſe thoſe unmercifully, which God takes ſuch care of in his Law, and not to diſtruſt that Goodneſs, that opens his hand ſo liberally to Creatures of another Rank?

3. The Goodneſs of God is ſeen in taking care of the meaneſt Rational Creatures: As Servants and Criminals. He provided for the liberty of Slaves, and would not have their Chains continue longer than the ſeventh year, unleſs they would voluntarily continue under the power of their Maſters; and that upon pain of his diſpleaſure, and the withdrawing his Bleſſing**Deut. 15.18.Deut 15:18. And though by the Laws of many Nations, Maſters had an abſolute power of Life and Death over their Servants, yet God provided that no Member ſhould be lam'd, not an Eye, no nor a Tooth ſtruck out, but the Maſter was to pay for his folly and fury the price of the liberty of his Servant **Exod. 21.26, 27.Exod 21:26Exod 21:27: He would not ſuffer the abuſed Servant to be any longer under the power of that Man, that had not Humanity to uſe him as one of the ſame Kindred and Blood with himſelf. And though thoſe Servants might be never ſo wicked, yet when unjuſtly afflicted, God would intereſt himſelf as their Guardian in their protection and delivery. And when a poor Slave had been provok't by the ſeverity of his Maſters fury, to turn fugitive from him, he was by Divine order not to be delivered up again to his Maſters fury, but dwell in that City and with that Perſon, to whom he had fled for refuge **Deut. 23.15, 16.Deut 23:15Deut 23:16. And when Publick Juſtice was to be adminiſtred upon the leſſer ſort of Criminals, the Goodneſs of God order'd the number of blows, not to exceed forty, and left not the fury of Man to meaſure out the Puniſhment to exceſs**Deut. 25.3.Deut 25:3. And in any juſt quarrel againſt a provoking and injuring Enemy, he order'd them not to ravage with the Sword, till they had ſummon'd a Rendition of the place**Deut. 20.10.Deut 20:10. And as great a care he took of the Poor, that they ſhould have the gleanings both of the Vineyard and Field, ††Lev. 19.10. Lev. 23.22.Lev 19:10Lev 23:22and not be forced to pay Ʋſury for the Money lent them **Ex. 22.25.Exod 22:25.

4. His Goodneſs is ſeen in taking care of the wickedeſt Perſons. The Earth is full of his Goodneſs **Pſal. 37.5.Ps 37:5. The wicked as well as the good enjoy it; they that dare lift up their hands againſt Heaven in the poſture of Rebels, as well as thoſe that lift up their Eyes in the condition of ſuppliants. To do good to a Criminal, far ſurmounts that goodneſs that flows down upon an Innocent Object: Now God is not only good to thoſe that have ſome degrees of goodneſs, but to thoſe that have the greateſt degrees of wickedneſs, to Men that turn his liberality into affronts of him, and have ſcarce an appetite to any thing but the violation of his Authority and Goodneſs. Though upon the fall of Adam we have loſt the pleaſant habitation of Paradiſe, and the Creatures p. 649made for our uſe are fall'n from their Original Excellency and Sweetneſs; yet he hath not left the World utterly incommodious for us, but yet ſtores it with things not only for the preſervation, but delight of thoſe that make their whole lives invectives againſt this good God. Manna fell from Heaven for the Rebellious as well as for the Obedient Iſraelites. Cain as well as A…l, and Eſau as well as Jacob had the influences of his Sun, and the benefits of his Showers. The World is yet a kind of Paradiſe to the verieſt Beaſts among Mankind: The Earth affords its Riches, the Heavens its Showers, and the Sun its light to thoſe that injure and Blaſpheme him:**Mat. 5.45.Matt 5:45 He makes his S…n to riſe on the evil and on the good, and ſends rain on the juſt and on the unjuſt. The wickedeſt breath in his Air, walk upon his Earth, and drink of his Water as well as the beſt. The Sun looks with as pleaſant and bright an Eye upon a rebellious Abſalom, as a righteous David: The Earth yields its Plants and Medicines to one as well as to the other: 'Tis ſeldom that he deprives any of the faculties of their Souls, or any Members of their Bodies. God diſtributes his Bleſſings, where he might ſhoot his Thunders, and darts his Light on thoſe who deſerve an Eternal Darkneſs, and preſents the good things of the Earth, to thoſe that Merit the Miſeries of Hell; for the Earth and the fuln…ſs thereof is the Lords; **Pſal. 24.1.Ps 24:1Every thing in it is his in Propriety, ours in Truſt: 'Tis his Corn, his Wine;**Hoſ. 2.8.Hos 2:8 He never deveſted himſelf of the Propriety, though he grants us the Uſe; And by thoſe good things he ſupports multitudes of wicked Men, not one or two, but the whole Shoal of them in the World: For he is the Saviour of all Men, i. e. is the Preſerver of all Men**1 Tim. 4.10.1 Tim 4:10. And as he Created them, when he foreſaw they would be wicked, ſo he provides for them, when he beholds them in their ungodlineſs. The ingratitude of Men ſtops not the Current of his Bounty, nor tires his liberal hand; Howſoever unprofitable and injurious Men are to him, he is liberal to them; and his Goodneſs is the more admirable, by how much the more the unthankfulneſs of Men is provoking: He ſometimes affords to the worſt a greater portion of theſe Earthly Goods; they often ſwim in Wealth, when others pine away their lives in Poverty. And the Silk-worm yields its bowels to make Purple for Tyrants, while the Oppreſſed ſcarce have from the Sheep Wool enough to cover their nakedneſs; and though he furniſh Men with thoſe good things, upon no other account than what Princes do, when they nouriſh Criminals in a Priſon till the time of their Execution, 'tis a Mark of his Goodneſs. Is it not the kindneſs of a Prince to treat his Rebels deliciouſly? To give them the liberty of the Priſon, and the enjoyment of the delights of the place, rather than to load their Legs with Fetters, and lodge them in a dark and loathſom Dungeon, till he orders them for their Crime to be conducted to the Scaffold or Gibbet? Since God is thus kind to the vileſt Men, whoſe meaneſs by reaſon of Sin is beyond that of any other Creature, as to ſhoot ſuch rayes of Goodneſs upon them; How unexpreſſible would be the Expreſſions of his Goodneſs, if the Divine Image were as pure and bright upon them, as it was upon Innocent Adam?

2. His Goodneſs is evident in the preſervation of Humane Society. It belongs to his Power that he is able to do it, but to his Goodneſs that he is willing to do it.

1. This Goodneſs appears, in preſcribing Rules for it. The Moral Law conſiſts but of Ten Precepts, and there are more of them order'd for the ſupport of Humane Society, than for the adoration and honour of himſelf;**Exod. 20.1, 2.Exod 20:1Exod 20:2 Four for the Rights of God, and Six for the Rights of Man, and his ſecurity in his Authority, Relations, Life, Goods, and Reputation; Superiours not to be diſhonoured, Life not to be invaded, Chaſtity not to be ſtain'd, Goods not to be filcht, Good Name not to be crackt by Falſe-witneſs, nor any thing belonging to our Neighbour to be coveted: And in the whole Scripture, not only that which was Calculated for the Jews, but compil'd for the whole World, he hath fixt Rules for the ordering all Relations; Magiſtrates, and Subjects, p. 650Parents and Children, Husbands and Wives, Maſters and Servants, Rich and Poor find their diſtinct Qualifications and Duties. There would be a Paradiſical State, if Men had a goodneſs to obſerve, what God hath had a goodneſs to order, for the ſtrengthning the Sinews of Humane Society: The World would not groan under oppreſſing Tyrants, nor Princes tremble under diſcontented Subjects, or mighty Rebels: Children would not be provok't to anger by the unreaſonableneſs of their Parents, nor Parents ſink under grief by the Rebellion of their Children: Maſters would not tyrannize over the meaneſt of their Servants, nor Servants invade the authority of their Maſters.

2. The Goodneſs of God in the preſerving Humane Society, is ſeen in ſetting a Magiſtracy to preſerve it. Magiſtracy is from God in its Original, the Charter was drawn up in Paradiſe; Civil ſubordination muſt have been, had Man remained in innocence; But the Charter was more explicitly renew'd and enlarg'd at the reſtoration of the World after the Deluge, and giv'n out to Man under the Broad Seal of Heaven,**Gen. 9.6.Gen 9:6 Whoſo ſheds Mans Blood, by Man ſhall his Blood be ſhed. The Command of ſhedding the Blood of a Murderer, was a part of his Goodneſs, to ſecure the lives of thoſe that bore his Image. Magiſtrates are the Shields of the Earth, but they belong to God **Pſal. 47.9.Ps 47:9. They are Fruits of his Goodneſs in their Original and Authority; Were there no Magiſtracy, there would be no Government, no ſecurity to any Man under his own Vine and Fig-tree; The World would be a Den of wild Beaſts preying upon one another, every one would do what ſeems good in his Eyes; The loſs of Government is a Judgment God brings upon a Nation,**Hab. 1.14.Hab 1:14 when Men become as the Fiſhes of the Sea, to devour one another, becauſe they have no Ruler over them. Private Diſſenſions will break out into Publick Diſorders and Combuſtions.

3. The Goodneſs of God in the preſervation of Humane Society, is ſeen in the reſtraints of the Paſſions of Men. He ſets bounds to the Paſſions of Men, as well as to the Roulings of the Sea,**Pſal. 65.7.Ps 65:7 He ſtilleth the noiſe of the Waves, and the tumults of the People. Though God hath erected a Magiſtracy to ſtop the breaking out of thoſe Flouds of Licentiouſneſs, which ſwell in the hearts of Men, yet if God ſhould not hold ſtiff Reins on the necks of thoſe tumultuous and foaming Paſſions, the World would be a place of unruly confuſion, and Hell Triumph upon Earth: A Crazy State would be quickly broke in pieces by boiſterous Nature. The tumults of a People could no more be quell'd by the force of Man, than the rage of the Sea by a puff of breath; Without Divine Goodneſs, neither the Wiſdom nor watchfulneſs of the Magiſtrates, nor the induſtry of Officers could preſerve a State. The Laws of Men would be too ſlight to curb the Luſts of Men, if the Goodneſs of God did not reſtrain them by a ſecret hand, and interweave their Temporal ſecurity with obſervance of thoſe Laws. The Sons of Belial did murmur when Saul was choſen King; and that they did no more was the Goodneſs of God, for the preſervation of Humane Society. If God did not reſtrain the impetuouſneſs of Mens Luſts, they would be the entire ruine of Humane Society; their Luſts would render them as bad as Beaſts, and change the World into a Savage Wilderneſs.

4. The Goodneſs of God is ſeen in the preſervation of Humane Society, in giving various inclinations to Men for publick advantage. If all Men had an inclination to one Science or Art, they would all ſtand idle Spectators of one another; but God hath beſtow'd various diſpoſitions and gifts upon Men, for the promoting the common good, that they may not only be uſeful to themſelves, but to Society. He will have none idle, none unuſeful, but every one acting in a due place according to their meaſures for the good of others.

p. 6515. The Goodneſs of God is ſeen in the witneſs he bears againſt thoſe Sins, that d…ſturb Humane Soci…ty. In thoſe caſes he is pleaſed to intereſt himſelf in a more ſignal manner, to cool thoſe that make it their buſineſs to overturn the order he hath eſtabliſhed for the good of the Earth. He doth not ſo often in this World puniſh thoſe faults committed immediately againſt his own Honour, as thoſe that put the World into a hurry and confuſion: As a good Governor is more Merciful to Crimes againſt himſelf, than thoſe againſt his Community. 'Tis obſerved that the moſt turbulent ſeditious Perſons in a State, come to moſt violent ends; As Corah, Adonijah, Zimri; Achitophel draws Abſalom's Sword againſt David and Iſrael, and the next is, he twiſts a Halter for himſelf. Abſalom heads a Party againſt his Father, and God by a goodneſs to Iſrael hangs him up, and prevents not its ſafety by David's indulgence, and a future Rebellion, had life been ſpared by the fondneſs of his Father. His Providence is more evident in diſcovering Diſturbers, and the Cauſes that move them, in defeating their Enterprizes, and digging the Contrivers out of their Caverns and lurking holes. In ſuch caſes, God doth ſo act, and uſe ſuch Methods, that he ſilenceth any Creature from challenging any partnerſhip with him in the diſcovery. He doth more ſeverely in this World correct thoſe actions, that unlink the mutual aſſiſtance between Man and Man, and the charitable and kind Correſpondence, he would have kept up. The Sins for which the Wrath of God comes upon the Children of d ſobedience in this World, are of this ſort:**Col. 3.5, 6.Col 3:5Col 3:6 And when Princes will be oppreſſing the People, God will be pouring contempt on the Princes, and ſet the p…or on high from affliction. **Pſal. 107.40, 41.Ps 107:40Ps 107:41An evidence of Gods care and kindneſs in the preſerving Humane Society, is thoſe ſtrange diſcoveries of Murders, though never ſo clandeſtine and ſubtilly committed, more than of any other Crime among Men. Divine Care never appears more, than in bringing thoſe hidden and injurious works of darkneſs to light, and a due Puniſhment.

6. His Goodneſs is ſeen in ordering mutual Offices to one another againſt the Current of Mens Paſſions. Upon this account he ordered in his Laws for the government of the Iſraelites, that a Man ſhould reduce the wandring Beaſt of his Enemy, to the hand of his rightful Proprietor, though he were a provoking Enemy; and alſo help the poor Beaſt, that belonged to one that hated him, when he ſaw him ſink under his burden **Exod. 23.4, 5.Exod 23:4Exod 23:5. When mutual aſſiſtance was neceſſary, he would not have Men conſider'd as Enemies, or conſider'd as Wicked, but as of the ſame Blood with our ſelves, that we might be ſerviceable to one another for the preſervation of Life and Goods.

7. His Goodneſs is ſeen in remitting ſomething of his own Right, for the pr…ſerving a due dependance and ſubjection. He declines the Right he had to the Vows of a Minor or one under the power of another, waving what he might challenge by the voluntary obligation of his Creature, to keep up the due order between Parents and Children, Husbands and Wives, Superiors and Inferiors; thoſe that were under the power of another, as a Child under his Parents, or a Wife under her Husband, if they had vowed a Vow unto the Lord, which concern'd his Honour and Worſhip, it was void without the approbation of that perſon under whoſe charge they were**Numb. 30.3, 4, &c.Num 30:3Num 30:4. Though God was the Lord of every Mans Goods, and Men but his Stewards; and though he might have taken to himſelf, what another had offer'd by a Vow, ſince whatſoever could be offer'd, was Gods own, though it was not the Parties own, who offer'd it; yet God would not have himſelf ador'd by his Creature, to the prejudice of the neceſſary ties of Humane Society: He lays aſide what he might challenge by his Soveraign Dominion, that there might not be any breach of that Regular Order, which was neceſſary for the preſervation of the World. If Divine Goodneſs did not thus order things, he would not do the part of a Rector of the World: The beauty of the World would be much defac'd, it p. 652would be a confus'd Maſs of Men and Women, or rather Beaſts and Bedlams. Order renders every City, every Nation, yea, the whole Earth beautiful: This is an effect of Divine Goodneſs.

3. His Goodneſs is evident in encouraging any thing of Moral Goodneſs in the World. Though Moral Goodneſs cannot claim an Eternal Reward, yet it hath been many times rewarded with a Temporal Happineſs; He hath often ſignally rewarded acts of honeſty, juſtice, and fidelity, and puniſht the contrary by his Judgments, to deter Man from ſuch an unworthy practice, and encourage others to what was Comely, and of a general good report in the World. Ahab's humiliation put a demurrer to Gods Judgments intended againſt him; and ſome aſcribe the great Victories and ſucceſs of the Romans, to that juſtice which was obſerved among themſelves. Baruch was but an Amanuenſis to the Prophet Jeremy, to write his Propheſy, and very deſpondent of his own welfare;**Jer. 45.13.Jer 45:13 God upon that account provides for his ſafety, and rewards the induſtry of his ſervice with the ſecurity of his Perſon; He was not a States-Man, to declare againſt the corrupt Counſels of them that ſat at the Helm; nor a Prophet to declare againſt their prophane practices; but the Prophets Scribe; and as he writes in Gods ſervice the Propheſies revealed to the Prophet, God writes his name in the Roll of thoſe that were deſign'd for preſervation in that deluge of Judgments, which were to come upon that Nation. Epicurus complain'd of the adminiſtration of God, that the Vertuous Moraliſt had not ſufficient ſmiles of Divine Favour, nor the Swiniſh Senſualiſt frowns of Divine Indignation. But what if they have not always that confluence of outward Wealth and Pleaſures, but remain in the common level? Yet they have the happineſs and ſatisfaction of a clear Reputation, the eſteem of Men, and the ſecret applauſes of their very Enemies; beſides the inward raviſhments upon an exerciſe of Vertue, and the commendatory ſubſcription of their own hearts, a dainty the Vicious Man knows not of; They have an inward applauſe from God as a Reward of Divine Goodneſs, inſtead of thoſe Racks of Conſcience upon which the Prophane are ſometimes ſtretch'd. He will not let the worſt Men do him any ſervice, (though they never intended in the act of ſervice, him, but themſelves) without giving them their Wages: He will not let them hit him in the teeth, as if he were beholding to them. If Nebuchadnezzar be the inſtrument of Gods Judgments againſt Tyrus and Iſrael, he will not only give him that rich City, but a richer Country, Egypt, the granary for her Neighbours, a wages above his work. In this is Divine Goodneſs eminent, ſince in the moſt Moral actions, as there is ſomething beautiful, ſo there is ſomething mixt, hateful to the infinitely exact Holineſs of the Divine Nature; yet he will not let that which is pleaſing to him, go unrewarded, and defeat the expectations of Men, as Men do with thoſe they employ, when for one flaw in an action, they deny them the reward due for the other part. God encourag'd and kept up Morality in the Cities of the Gentiles, for the entertainment of a further goodneſs in the Doctrine of the Goſpel, when it ſhould be publiſht among them.

4. Divine Goodneſs is eminent in providing a Scripture as a Rule to guide us, and continuing it in the World. If Man be a Rational Creature governable by a Law, can it be imagin'd there ſhould be no revelation of that Law to him? Man by the light of Reaſon muſt needs confeſs himſelf to be in another condition than he was by Creation, when he came firſt out of the hands of God; and can it be thought, that God ſhould keep up the World under ſo many Sins againſt the light of Nature, and beſtow ſo many providential influences, to invite Men to return to him, and acquaint no Men in the World with the means of that return? Would he exact an Obedience of Men, as their Conſciencies witneſs he doth, and furniſh them with no Rules to guide them in the darkneſs, they cannot but acknowledge, that they have p. 653contracted? No, Divine Goodneſs hath otherwiſe provided; This Bible we have, is his Word and Rule. Had it been a falſity and impoſture, would that Goodneſs that watches over the World, have continued it ſo long? That Goodneſs that overthrew the burdenſom Rites of Moſes, and expell'd the fooliſh Idolatry of the Pagans, would have diſcover'd the impoſture of this, had it not been a tranſcript of his own Will. Whatever miſtakes he ſuffers to remain in the World, what goodneſs had there been, to ſuffer this anciently amongſt the Jews, and afterwards to open it to the whole World, to abuſe Men in Religion and Worſhip, which ſo nearly concern'd himſelf and his own Honour, that the World ſhould be deceiv'd by the Devil without a remedy in the morning of its appearance? It hath been honour'd and admir'd by ſome Heathens, when they have caſt their Eyes upon it, and their natural Light made them behold ſome footſteps of a Divinity in it. If this therefore be not a Divine Praeſcript, let any that deny it, bring as good Arguments for any Book elſe, as can be brought for this. Now the publiſhing this is an argument of Divine Goodneſs: 'Tis deſign'd to win the affections of beggarly Man, to be eſpous'd to a God of Eternal Bleſſedneſs, and immenſe Riches. It ſpeaks words in ſeaſon; No doubts but it reſolves; No Spiritual Diſtemper but it Cures; No Condition but it hath a Comfort to ſuit it. 'Tis a Garden which the hand of Divine Bounty hath planted for us; In it he condeſcends to ſhadow himſelf in thoſe Expreſſions that render him in ſome manner intelligible to us. Had God wrote in a loftineſs of Style ſutable to the greatneſs of his Majeſty, his Writing had been as little underſtood by us, as the brightneſs of his Glory can be beheld by us. But he draws Phraſes from our affairs, to expreſs his mind to us; He incarnates himſelf in his Word to our Minds, before his Son was incarnate in the Fleſh to the Eyes of Men: He aſcribes to himſelf Eyes, Ears, Hands, that we might have from the conſideration of our ſelves, and the whole Humane Nature, a conception of his Perfections: He aſſumes to himſelf the Members of our Bodies, to direct our Underſtandings in the knowledge of his Deity: This is his Goodneſs.

Again, Though the Scripture was written upon ſeveral occaſions, yet in the dictating of it, the Goodneſs of God caſt his Eye upon the laſt Ages of the World,**1 Cor. 10, 11.1 Cor 10:11 They are written for our admonition, upon whom the end… of the World are come. It was given to the Iſraelites, but Divine Goodneſs intended it for the future Gentiles. The old Writings of the Prophets were thus deſign'd, much more the later Writings of the Apoſtles. Thus did Divine Goodneſs think of us, and prepare his Records for us, before we were in the World: Theſe he hath written plain for our inſtruction, and wrapt up in them, what is neceſſary for our Salvation: 'Tis clear to inform our Underſtanding, and rich to comfort us in our Miſery: 'Tis a Light to guide us, and a Cordial to refreſh us; 'Tis a Lamp to our Feet, and a Medicine for our Diſeaſes; a Purifier of our Filth, and a Reſtorer of us in our faintings. He hath by his Goodneſs ſeal'd the truth of it, by his efficacy on multitudes of Men: He hath made it the Word of Regeneration **Jam. 1.18.Jas 1:18. Men wilder, and more monſtrous than Beaſts, have been tam'd and chang'd by the power of it: It hath rais'd multitudes of dead Men from a Grave fuller of horrour than any Earthly one. Again, Goodneſs was in all ages ſending his Letters of Advice and Counſel from Heaven, till the Canon of the Scripture was clos'd; Sometimes he wrote to chide a froward People, ſometimes to chear up an oppreſſed and diſconſolate People, according to the State wherein they were; as we may obſerve by the ſeveral Seaſons wherein parts of Scripture were written. It was his Goodneſs that he firſt reveal'd any thing of his Will after the Fall; it was a further degree of Goodneſs, that he would add more Cubits to its Stature; before he would lay aſide his Penſil it grew up to that bulk, wherein we have it. And his Goodneſs is further ſeen in the preſerving it; He hath triumphed over the powers that oppoſed it, and ſhewed p. 654himſelf good in the Inſtruments that propagated it: He hath maintain'd it againſt the blaſts of Hell, and ſpread it in all Languages againſt the obſtructions of Men and Devils. The Sun of his Word is by his kindneſs preſerv'd in our Horizon, as well as the Sun in the Heavens. How admirable is Divine Goodneſs! He hath ſent his Son to die for us, and his written Word to inſtruct us, and his Spirit to edge it for an entrance into our Souls: He hath open'd the Womb of the Earth to nouriſh us; and ſent down the Records of Heaven, to direct us in our Pilgrimage: He hath provided the Earth for our habitation, while we are Travellers; and ſent his Word to acquaint us with a felicity at the end of our Journey, and the way to attain in another World, what we want in this, viz. a happy Immortality.

5. His Goodneſs in his Government is evident. In Converſions of Men. Though this Work be wrought by his Power, yet his Power was firſt ſollicited 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 Mens conſciencies, 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 ſhewed you the Excellency of the Redeemer, and brought you to taſte the ſweetneſs of his Bloud, and find your ſecurity in the Agonies of his Death. 'Tis his Goodneſs to call one man and not another, to turn Paul in his courſe, and lay hold of no other of his companions. 'Tis his Goodneſs to call any, when he is not bound to call one.

1. 'Tis his Goodneſs, To pitch upon mean and deſpicable Men in the eye of the World. To call this poor Publican, and over-look that proud Phariſee, this Man that ſits upon a Dunghil, 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; **Cor. 1.26, 27, 28.not many Doct…rs, not many Lords, though ſome of them; but his Goodneſs condeſcends to the baſe things of the World, and things which are deſpiſed. The Poor receive the Goſpel **Mat. 11.5.Matt 11:5; when thoſe that are more acute, and furniſht with a more apprehenſive Reaſon, are not toucht by it.

2. The worſt Men. He ſeizeth ſometimes upon Men moſt ſoyl'd, and neglects others that ſeem more clean and leſs polluted. He turns Men in their courſe in ſin, that by their infernal practices have ſeem'd to have gone to School to Hell, and to have ſuckt in the ſole inſtructions of the Devil. He lays hold upon ſome when they are moſt under actual demerit, and ſnatcheth 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 Thunder-bolt of Wrath. 'Tis his Goodneſs to viſit any, when they lie putrifying 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, perſecuting Sauls, Chriſt-crucifying Jews, Perſons in whom Luſts had had a peaceable poſſeſſion and Empire for many years.

3. His Goodneſs appears, In converting Men poſſeſt 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 knockt at the door**Col. 1.21.Col 1:21. He lookt after us, when our backs were turned upon him, and ſought us, when we ſlighted him, and were a gain-ſaying People **Rom. 10.21.Rom 10:21; when we had ſhaken off his convictions, and contended with our Maker, and muſtered p. 655up the Powers of Nature againſt the Alarms of Conſcience; ſtrugled like wild Bulls in a Net, and blunted thoſe Darts which ſtuck in our Souls. Not a Man that is turn'd 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 it ſelf about ſuch ungrateful 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 it ſelf (if any thing 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 preferr'd 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 endeavoured to blow it out, and the corroſive near to our hearts when we endeavoured to tear it off, being more fond of our Diſeaſe, than the Remedy? We ſhould have been ſcalded to death with the Sodomites, had not God laid his good hand upon us, and drawn us from the approaching ruine 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 our ſelves from Sin to Grace, as to raiſe our ſelves 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 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 was 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.**Iſa. 66.1, 2.Isa 66:1Isa 66:2 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. 'Tis more goodneſs to give the eſpouſing Grace of the Covenant, than the compleating 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 compar'd with this; there is little leſs of Goodneſs in imparting the Holineſs of his Nature, than imputing the Righteouſneſs of his Son.

6. 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. 15.8.Prov 15:8. The wonderful efficacy of Prayet 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 Fathers love.**Joh. 16.26, 27.John 16:26John 16:27 I ſay not I will pray the Father for you, for the Father himſelf loves you. And ſince it is of it ſelf 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.**Luk. 11.9, 10.Luke 11:9Luke 11:10 I ſay unto you, ask and it ſhall be given you. I that know the Mind of my Father, and his good diſpoſition, aſſure you, your Prayer ſhall not be in vain. Perhaps you p. 656will not be ſo ready of your ſelves, to imagine ſo great a Liberality; but take it upon my word, 'tis 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.**Verſe 13. Your Heavenly Father ſhall give his Holy Sp…rit to them that ask him: Which in Mat. 7.11. is called good things. Of all the good and rich things Divine Goodneſs hath in its 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.**Iſai. 30.18.Isa 30:18 And therefore will the Lord wait, that he may be gracious unto you. 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 it ſelf, 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;**Iſai. 49.8.Isa 49:8 In an acceptable time have I heard thee. 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.**Iſai. 65.24.Isa 65:24 While they are yet ſpeaking, I will hear. 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,**Eph 3.20.Eph 3:20 Ʋnto him who is able to do abundantly above all that we ask or think. 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 petition'd for the life of Iſhmael, and God promiſeth him the birth of Iſaac **Gen. 17.18, 19.Gen 17:18Gen 17:19. Iſaac asks for a Child, and God gives him two, Gen. 25.21, 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. 28.20.Gen 28:20. David askt life of God, and he gave him Life and a Crown to boot††Pſal. 21.2, 3, 4, 5.Ps 21:2Ps 21:3Ps 21:4Ps 21:5. The 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. 'Tis a wonder that God ſhould condeſcend ſo much, that he ſhould hear Prayers ſo weak, ſo cold, ſo wandring, and gather up our ſincere Petitions from the dung of our diſtractions and diffidence. David vents his aſtoniſhment at it;**Pſal. 31.21, 22.Ps 31:21Ps 31:22 Bleſſed be God, for he hath ſhewed me marvellous kindneſs. I ſaid in my haſte, I am cut off from before thy Eyes, nevertheleſs thou heardeſt the voice of my ſupplication. 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 Soveraign Majeſty of Heaven and Earth?

6. 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 Scutcheon, yet they are over-lookt, and this Note ſet upon Record by Divine Goodneſs, That his heart was perfect towards the Lord all his days;**1 Kings 15.14.1 Kgs 15:14 But the high places were not removed, nevertheleſs Aſa's heart was perfect with the Lord all his days. He takes notice of a ſincere, though chequer'd Obedience, to reward it, which could claim nothing but a ſlight from him, if he were extream 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 paſt into work and p. 657act. He ſees no iniquity in Jacob,**Numb. 23.21.Num 23:21 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;**Pſal. 37.23.Ps 37:23 He delights in the way of a good Man, though he ſometimes ſlips in it: He accepts a poor Mans Pigeon, as well as a rich Mans Ox; He hath a Bottle for the Tears, and a Book for the ſervices of the Ʋpright, as well as for the moſt perfect Obedience of Angels:**Pſal. 56.8.Ps 56:8 He preſerves their Tears, as if they were a rich and generous Wine, as the Vine-dreſſer doth the Expreſſions of the Grape.

8. 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,**Pſal. 119.71.Ps 119:71 then Goodneſs in God is the principal cauſe and orderer of the Afflictions. 'Tis 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. 'Tis 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 impair'd. Nor any mark of unkindneſs in a Friend, to wreſt a Sword out of a mad Mans 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. 'Tis a kindneſs to prevent a Man from falling down a Precipice, though it be with a violent blow, that lays him flat upon the ground at ſome diſtance from the edge of it. By Afflictions he often ſnaps aſunder thoſe Chains which fetter'd us, and quells thoſe Paſſions which ravag'd us: He ſharpens our Faith, and quickens our Prayers, he brings us into the ſecret Chamber of our own heart, which we had little mind before to viſit by a ſelf-examination. 'Tis 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 7.17.Job 7:17 What is Man, that thou ſhouldeſt magnifie him? That thou ſhouldeſt ſet thy heart upon him? And that thou ſhouldeſt viſit him every morning? And trie 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 ſhews 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 jealouſie 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, 'tis when it cannot be avoided without our ruine: His Goodneſs would not ſuffer him to do it, if our badneſs did not force him to it,**Jerem. 9.7.Jer 9:7 I will melt them and trie 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. 3.3.Mal 3:3: 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,**Iſai. 48.10.Isa 48:10 I have Refin'd 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. 11.16.Ezek 11:16: 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. 46.4.Gen 46:4. A Promiſe not only made to Jacob in his Perſon, but to Jacob in his Poſterity. He return'd not out of Egypt in his p. 658Perſon, 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,**Ha…wood's Sermon at Oxford, p. 5. What a word is that for a Deity? into Egypt, Idolatrous Egypt, What a place is that for his Holineſs? Yet, Oh 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;**Iſai. 52.4, 5.Isa 52:4Isa 52:5 The Aſſyrian Oppreſt them without Cauſe, i. e. without a juſt Cauſe in the Conqueror to inflict ſo great an evil upon them, but not without 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 Propheſie of Redemption: God ſhews himſelf ſo good to his People in their Perſecutions, that he gives them occaſion to glorifie him in the very Fires, as the Divine Order is,**Iſai. 24.15.Isa 24:15 Wherefore glorifie the Lord in the Fires.

9. The Goodneſs of God is ſeen in Temptations. In thoſe he takes occaſion to ſhew 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 hath already granted them, or will at the time, or afterwards multiply in them.**1 Cor. 10.13.1 Cor 10:13 He hath promiſed his People, that the gates of Hell ſhall not prevail againſt them: That in all things they ſhall be more than Conquerors through him that lov'd 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 Temptation.

1. The Goodneſs of God appears in ſhortening Temptations. None of them can go beyond their appointed times: **Dan. 11.35.Dan 11:35The ſtrong blaſt Satan breaths, 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 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 22.53.Luke 22:53 This is your hour and the Power of Darkneſs. A ſhort time that Men and Devils were combin'd againſt him; and the time of Temptation that is to come upon all the World for their trial, is call'd but an hour **Rev. 3.10.Rev 3:10. In all ſuch attempts, the greatneſs of the rage is a certain Prognoſtick of the ſhortneſs of the Seaſon, Revel. 12.12.

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. 6.16, 17.Eph 6:16Eph 6:17 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 Armour to render us victorious. If we fall, it is not for want of proviſion from him, but for want of our putting on the Armour of God **Eph. 6.11, …3.Eph 6:11Eph 6:3. When we have not a ſtrength by Nature, he gives it us by Grace: He often quells thoſe Paſſions within, which would joyn hands with, and ſecond the Temptation without. He p. 659either qualifies the Temptation, ſutably 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 matcht. The Jews that in Antiochus his time were under great Temptation to Apoſtacy, by reaſon of the violence of their Perſecutions, were out of weakneſs made ſtrong for the Combat**Heb. 11.34Heb 11:34. 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;**Matth. 4.2.Matt 4:2 Then was Jeſus led up of the Spirit. Then: When? When the Spirit had in an extraordinary manner deſcended upon him, Matth. 3.16. Then, and not before. As the Angels appeared to Chriſt after his Temptation, to Miniſter to him, ſo they appear'd 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 Pot-ſheard ſtrength too weak, he furniſheth our Recruits from his own Omnipotence;**Eph. 6.1….Eph 6:1 Be ſtrong in the Lord, and in the Power of his Might. He doth as it were breath 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 on 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**Mat. 3.17.Matt 3:17: Nor ſent Angels to Miniſter immediately to his Perſon, till after his ſucceſs**Mat. 4.11.Matt 4:11. Job never had ſuch evidences of Divine Love, till after he had felt the ſharp ſtrokes of Satans Malice; he had heard of God before by the hearing of the Ear, but afterwards is admitted into greater familiarity**Job 42.5.Job 42:5: 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 favour, than others have, or themſelves, before they fell. Peter had been the Butt of Satans rage, in tempting him to deny Chriſt, and he had ſhamefully comply'd with the Temptation; yet to him particularly muſt the firſt news of the Redeemers Reſurrection be carried by Gods order in the mouth of an Angel;**Mar. 16.7.Mark 16:7 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 Chriſts, 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 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 Vertue, which was own'd upon truſt before, and diſcovers that we had more Grace than we thought we had. The ſollicitations of Joſephs Miſtreſs clear'd 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 Eclips 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; p. 660and 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 Armour 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 it ſelf 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. Pauls Thorn in the Fleſh was to prevent the pride of his Spirit, and let out the windineſs of his heart,**2 Cor. 12.7.2 Cor 12:7 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 ſutably 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 own hearts. Humility is a greater benefit than a putrifying pride; If God brings us into a Wilderneſs to be tempted of the Devil, 'tis to bring down our loftineſs, to ſtarve our Carnal Confidence, and expell our ruſting ſecurity **Deut. 8.2.Deut 8:2; 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? 'Tis 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 ſeaſon'd with ſtrong Temptations, as Timber reſerved for the ſtrong Beams of a Building, is firſt expos'd 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 Maſters Cauſe than before, and the more fitted to ſtrengthen his Brethren. Thus the Goodneſs of God appears in all parts of his Government.

I ſhall now come to the ƲSE.

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 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 diminiſht its affronts; Adam began the Dance, and his Poſterity have follow'd him; The injury was directed againſt this, when he entertain'd the Seducers Notion of Gods being an envious Deity, in not indulging ſuch a Knowledge, as he might have afforded him:**Gen. 3.5.Gen 3:5 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 entertain'd 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 Colours, 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 p. 661Devil ſtill drives on the ſame Game, fills Mens hearts with the ſame Sentiments, and by the ſame means he Murder'd our firſt Parents, he redoubles the Stabs to his Poſterity. Every violation of the Divine Law is a contempt of Gods Goodneſs, as well as his Soveraignty, becauſe his Laws are the Products both of the one and the other. Goodneſs animates them while Soveraignty 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. 2.5.Jer 2:5 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 deſign'd 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; 'tis a forſaking him as the Fountain of Life, and a preferring a crackt and empty Ciſtern as the chief Happineſs before him**Jer. 2.13.Jer 2:13. 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 endeavour'd 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 diſingenuous. 'Tis the higheſt Wickedneſs, becauſe God is the higheſt Goodneſs, pure Goodneſs that cannot have any thing in him worthy of our contempt. Let Men injure God under what Notion they will, they injure his Goodneſs; becauſe all his Attributes are ſumm'd 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 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 ſpurn'd at by us than God, it will follow that we regard him as the moſt loathſom 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 honourable 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 every thing too much for p. 662his Service? How unworthy is it to be guilty of ſuch baſe Carriage towards him, whoſe benefits we cannot want, nor live without? How diſingenuous both to God and our ſelves, to deſpiſe the riches of his Goodneſs, that are deſign'd to lead us to Repentance, **Rom. 2.4.Rom 2:4and by that to Happineſs? And more hainous are the Sins of Renew'd Men upon this account, becauſe they are againſt his Goodneſs, not only offer'd to them, but taſted by them; not only againſt the Notion of Goodneſs, but the Experience of Goodneſs, and the reliſht ſweetneſs of choiceſt Bounty.

3. God takes this Contempt of his Goodneſs hainouſly. He never upbraids Men with any thing in the Scripture, but with the abuſe of the good things he hath vouchſaft 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. 2.28.1 Sam 2:28: And David with his Exaltation to the Crown of Iſrael, ††2 Sam. 12.7, 8, 9.2 Sam 12:72 Sam 12:82 Sam 12:9when they abuſed thoſe Honours to careleſneſs 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 diſpens'd. It was for abuſe of Divine Goodneſs, as ſoon as it was taſted, that ſome Angels were hurl'd from their Bleſſed Habitation and more happy Nature: It was for this Adam loſt his preſent Enjoyments, and future Happineſs; for the abuſe of Gods Goodneſs in Creation. For the abuſe of Gods Goodneſs the old World fell under the fury 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 overturn'd, and Ignorance hath triumph'd 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 leſs, that thoſe things were his in Dominion, which they abus'd, as if they had been Soveraign Lords of them**Hoſ. 2.8, 9.Hos 2:8Hos 2:9. Benefits are Entail'd up us no longer than we obey;††Joſh. 24.20.Josh 24:20 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 abus'd, are no Bulwarks againſt impendent 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 Enquiry may be here, How Gods Goodneſs is contemn'd or abus'd?

1. 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**Pſal. 100.2….Ps 100:2. We ſend Gods 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 remembring 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 p. 663of his thankfulneſs. We f…rget thoſe Souls he hath lodg'd in us, to acknowledge his favours to our Bodies; we forget that Image wherewith he beautified us; and that Chriſt he expos'd as a Criminal to Death for our Reſcue, which is ſuch an act of Goodneſs as cannot be expreſt by the Eloquence of the Tongue, or conceiv'd 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;**Hoſ. 2.8.Hos 2:8 She did not know that I gave her Corn, and Wine, and Oyl: She that might have read my Hand in every bit of Bread, and every drop of Drink, did not conſider this. 'Tis an injuſtice to forget the benefits we receive from Man; 'tis a Crime of a higher Nature to forget thoſe diſpens'd 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 remembrace of the Victory they had made eaſie for them, by gnawing their Enemies Bow-ſtrings. They were mindful of the Courteſie of Animals, though unintended by thoſe Creatures; and we are regardleſs of the fore-meditated Bounty of God. 'Tis in Gods Judgment a brutiſhneſs beyond that of a ſtupid Ox, or a duller Aſs;**Iſai. 1.3.Isa 1:3 The Ox knows his Owner, and the Aſs his Maſters Crib, but Iſrael doth not know, my People do not conſider. 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 conferr'd by him. How horrible is it, that God ſhould looſe more by his Bounty, than he would do by his Patrimony? 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 favours 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 obſcur'd by their frequency.

2. The Goodneſs of God is contemn'd by an impatient murmuring. Our repinings proceed from an inconſideration of Gods free liberality, and an ungrateful temper of Spirit. Moſt Men are guilty of this. 'Tis implied in the commendation of Job under his Preſſures;**Job 1.22.Job 1:22 In all this Job ſinned not, nor charged God fooliſhly, as if it were a Character peculiar to him, whereby he verified the Elogy, God had given of him before, v: 8. That there was none like him in the Earth, a perfect and an upright Man. What is imply'd 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, whereas he had matter of thankfulneſs in Gods gift of his life as a prey.**Jer. 45.3, 4.Jer 45:3Jer 45:4 But his Maſter chargeth God in a higher ſtrain,††Jer. 20.7.Jer 20:7 Oh Lord thou haſt deceiv'd me, and I was deceived, I am in deriſion daily. 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 honour of being employ'd 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 acknowledgments more than the deſerved loſs, can juſtifie our repining. And for that which is ſnatcht from p. 664us, there is more cauſe to be thankful, that we have enjoyed it ſo long, than to murmur that we poſſeſs it no longer. Adams Sin implies a repining: He imagin'd 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 beſtow'd 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 4.17.Job 4:17ſo 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 ſollicited 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 Redeem'd ones, They lightly eſteem'd the Rock of their Salvation, and lanch into greater unworthineſs inſtead of being thankful for the breaking their Yoak: 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 knockt 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 call'd a deſpiſing the Lord: **Numb. 11.18, 20.Num 11:18Num 11:20They were ſo far from rejoycing in the expectation of the future benefits promis'd them, that they murmur'd, that they had not enjoyed leſs; They were ſo ſottiſh, as to be deſirous to put themſelves into the Irons whence God had deliver'd 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 eſtabliſht him;**Numb. 16.3, 9, 10, 11.Num 16:3Num 16:9Num 16:10Num 16:11 They would ſtone thoſe that minded them of the Goodneſs of God to them, and thereupon of their Crime and their Duty; They roſe againſt their Benefactors, and murmur'd againſt God, that had ſtrengthen'd the hands of their Deliverers; they deſpiſed the Manna he had ſent them, and deſpiſed the pleaſant Land he intended them:**Pſal. 106.24.Ps 106:24 All which was a high contempt of God and his unparallell'd Goodneſs and Care of them. All murmuring is an accuſation of Divine Goodneſs.

3. 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 your ſelves, than he is able or willing to do. It diſgraceth that which is deſign'd 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: 'Tis 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 p. 665ſollicit 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 th…t Liberality, God deſign'd 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. 5.16.Rom 5:16the Royalleſt Gift, an unparallell'd Gift, ſpringing from unconceivable Treaſures of Goodneſs:**John 3.16.John 3:16 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 deſerv'd to be treated at no other rate, than if meer 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.

4. 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 30.20.Job 30:20 I crie unto thee, and thou doſt not hear me, I ſtand up, and thou regardeſt me not. 'Tis a fume of the Serpents Venom, firſt breath'd into Man, to ſuſpect him of Cruelty, Severity, Regardleſneſs, 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 deſign'd for the ſupports of a Tyranny, and the deceit of the Miſerable. Thus the Iſraelites thought their miraculous deliverance from Egypt, and the placing them in ſecurity in the Wilderneſs, was intended only to pound them up for a ſlaughter **Numb. 14.3.Num 14:3. Thus they defil'd 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 Crucify'd the rich Kindneſs of God, as Genebrard tranſlates the word, limited **Pſal. 78.41.Ps 78:41. 'Tis alſo a jealouſie of Divine Goodneſs, when we ſeek to deliver our ſelves from our ſtraights 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? 'Tis 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 our ſelves ridiculous, and ſottiſh? And if we diſtruſt the Creator of thoſe things, do we not make our ſelves contemners of his Goodneſs? If his Careing for us be a principal Argument, to move us to caſt our Care upon him, as it is, 1 Pet. 5.7. Caſting your Care upon him; for he Cares for you; then if we caſt not our Care upon him, 'tis a denial of his Gracious Care of us; as if he regarded not what becomes of us.

p. 6665. We do contemn or abuſe his Goodneſs by omiſſions of Duty. Theſe ſometimes ſpring from injurious conceits of God, which end in deſperate Reſolutions. It was the Crime of a good Prophet in his paſſion,**2 Kings 6.33.2 Kgs 6:33 This Evil is of the Lord, Why ſhould I wait on the Lord any longer? God deſigns nothing but miſchief to us, and we will ſeek him no longer. And the complaint of thoſe in Malachy, Mal. 3.14. is of the ſame nature: Ye have ſaid, 'tis vain to ſerve God, and what profit is it, that we have kept his Ordinances? We have all this while ſerv'd a hard Maſter, not a Benefactor, and have not been anſwered with advantages proportionable to our ſervices: We have met with a hand too niggardly, to diſpenſe that Reward, which is due to the largeneſs of our Offerings. When Men will not lift up their Eyes to Heaven, and ſollicite nothing but the contrivance of their own brain, and the induſtry of their own heads, they diſown Divine Goodneſs, and approve themſelves as their own Gods, and the Spring of their own Proſperity. Thoſe that run not to God in their neceſſity, to crave his ſupport, deny either the Arm of his Power, or the diſpoſition of his Will, to ſuſtain and deliver them: They muſt have very mean ſentiments, or none at all of this Perfection, or think him either too empty to fill them, or too churliſh to relieve them: That he is of a narrow and contracted Temper, and that they may ſooner expect to be made better and happier by any thing elſe than by him. And as we contemn his Goodneſs by a total omiſſion of thoſe Duties which reſpect our own advantage and ſupply, as Prayer; ſo we contemn him as the chiefeſt Good, by an omiſſion of the due manner of any act of Worſhip, which is deſign'd purely for the acknowledgment of him. As every omiſſion of the material part of a Duty is a denial of his Soveraignty as Commanding it; So every omiſſion of the manner of it, not performing it with a due eſteem and valuation of him, a ſurrender of all the Powers of our Souls to him, is a denial of him, as the moſt amiable Object. But certainly to omit thoſe Addreſſes to God, which his Precept enjoyns, and his Excellency deſerves, ſpeaks this language, that they can be well enough, and do well enough without God, and ſtand in no need of his Goodneſs to maintain them. The neglect or refuſal in a Malefactor to ſupplicate for his Pardon, is a wrong to, and contempt of the Princes goodneſs: Either implying, that he hath not a goodneſs in his Nature worthy of an Addreſs, or that he ſcorns to be oblig'd to him for any Exerciſe of it.

6. The Goodneſs of God is contemned or abus'd, in relying upon our Services, to procure Gods good Will to us. **Amyral, Moral. Tom. 4. p. 291.As when we ſtand in need either of ſome particular Mercy, or ſpecial Aſſiſtance: When Preſſures are heavy, and we have little hopes of eaſe in an ordinary way: When the Devotions in courſe have not prevail'd for what we want: We engage our ſelves by extraordinary Vows and Promiſes to God, hereby to open that Goodneſs, which ſeems to be lockt up from us. Sometimes indeed Vows may proceed from a ſole deſire, to engage our ſelves to God, from a ſenſe of the levity and inconſtancy of our Spirits: Binding our ſelves to God by ſomething more ſacred and inviolable than a common Reſolution. But many times the Vowing the building of a Temple, Endowing an Hoſpital, giving ſo much in Alms, if God will free them from a Fit of Sickneſs, and ſpin out the thread of their Lives a little longer, (as hath been frequent among the Romaniſts) ariſes from an opinion of Lazineſs, and a Selfiſhneſs in the Divine Goodneſs; that it muſt be ſqueezed out by ſome ſolemn Promiſes of Returns to him, before it will exerciſe it ſelf to take their parts. Popular Vows are often the effects of an ignorance of the free and bubbling Nature of this Perfection of the Generouſneſs and Royalty of Divine Goodneſs: As if God were of a mean and Mechanick Temper, not to part with any thing, unleſs he were in ſome meaſure paid for it: And of ſo bad a Nature, as not to give paſſage to any kindneſs to his Creature without a Bribe. It implies alſo, that p. 667he is of an ignorant, as well as contracted Goodneſs; that he hath ſo little underſtanding, and ſo much weakneſs of Judgment, as to be taken with ſuch trifles and Ceremonial Courtſhips and little Promiſes; And meditated only low deſigns, in imparting his Bounty: 'Tis juſt as if a Malefactor ſhould ſpeak to a Prince, Sir, If you will but beſtow a Pardon upon me, and prevent the Death I have merited for this Crime, I will give you this Rattle. All Vows made with ſuch a temper of Spirit to God, are as injurious and abuſive to his Goodneſs, as any Man will judge ſuch an offer to be to a Majeſtick and Gracious Prince; as if it were a Trading, not a free and Royal Goodneſs.

7. The Goodneſs of God is abus'd, when we give up our Souls and Affections to thoſe Benefits we have from God. When we make thoſe things Gods Rivals, which were ſent to Woe us for him, and offer thoſe Affections to the Preſents themſelves, which they were ſent to ſollicite for the Maſter. This is done, when either we place our truſt in them, or glue our choiceſt Affections to them. This Charge God brings againſt Jeruſalem, the truſting in her own Beauty, Glory, and Strength, though it was a Comelineſs put upon her by God**Ezek. 16.14, 15.Ezek 16:14Ezek 16:15. When a little Sun-ſhine of Proſperity breaks out upon us, we are apt to graſp it with ſo much eagerneſs and cloſeneſs, as if we had no other Foundation to ſettle our ſelves upon, no other Being that might challenge from us our ſole dependence. And the love of our ſelves, and of Creatures above God, is very natural to us:**2 Tim. 3.2, 4.2 Tim 3:22 Tim 3:4 Lovers of themſelves and lovers of Pleaſure more than of God. Self-love is the Root, and the love of Pleaſures the top Branch, that mounts its head higheſt againſt Heaven.**Creſſol. Antholog. Part 2. p. 29. 'Tis for the love of the World that the dangers of the Sea are paſt over, that Men deſcend into the Bowels of the Earth, paſs Nights without ſleep, undertake Suits without intermiſſion, wade through many inconveniencies, venture their Souls, and contemn God; In thoſe things Men glory, and fooliſhly grow proud by them, and think themſelves ſafe and happy in them. Now to love our ſelves above God, is to own our ſelves better than God, and that we tranſcend him in an amiable Goodneſs; Or if we love our ſelves equal with God, it at leaſt manifeſts, that we think God no better than our ſelves, and think our ſelves our own chief good, and deny any thing above us, to out-ſtrip us in goodneſs, whereby to deſerve to be the Center of our Affections and Actions: And to love any other Creature above him, is to conclude ſome defect in God, that he hath not ſo much goodneſs in his own Nature, as that Creature hath, to compleat our felicity; that God is a ſlighter thing than that Creature. 'Tis to account God, what all the things in the World are, an imaginary happineſs, a goodneſs of Clay, and them what God is, a Supream Goodneſs. 'Tis to value the goodneſs of a Drop above that of the Spring, and the goodneſs of the Spark above that of the Sun. As if the Bounty of God were of a leſs alloy, than the advantages we immediately receive from the hands of a ſilly Worm. By how much the better we think a Creature to be, and place our Affections chiefly upon it; by ſo much the more deficient and indigent we conclude God: For God wants ſo much in our conception, as the other thing hath goodneſs above him in our thoughts. Thus is God leſſen'd below the Creature, as if he had a mixture of evil in him, and were capable of an imperfect goodneſs. He that eſteems the Sun that ſhines upon him, the Clothes that warm him, the Food that nouriſheth him, or any other Benefit above the Donor, regards them as more Comely and uſeful than God himſelf; and behaves himſelf, as if he were more oblig'd to them, than to God, who beſtowed thoſe advantageous qualities upon them.

8. The Divine Goodneſs is contemn'd, in ſinning more freely upon the account of that Goodneſs, and employing Gods Benefits in a drudgery for our Luſts. This is a treachery to his Goodneſs, to make his Benefits ſerve for an end quite p. 668contrary to that for which he ſent them. As if God had been plentiful in his Bleſſings, to hire them to be more fierce in their Rebellions, and fed them to no other purpoſe, but that they might more ſtrongly kick againſt him: This is the Fruit which Corrupt Nature produceth. Thus the Egyptians who had ſo fertile a Country, prove unthankful to the Creator, by adoring the meaneſt Creatures, and putting the Scepter of the Monarch of the World, into the hands of the Sottiſheſt and Cruelleſt Beaſts. And the Romans multiply their Idols, as God multiplied their Victories. This is alſo the complaint of God concerning Iſrael, **Hoſ. 2.8.Hos 2:8She did not know, that I gave her Corn, and Wine, and Oyl, and multiplied her Silver and Gold, which they prepar'd for Baal. They ungratefully employ'd the Bleſſings of God in the Worſhip of an Idol againſt the will of the Donor. So in Hoſ. 10.1. According to the multitude of his Fruit, he hath increas'd the Altars, according to the goodneſs of his Land they have made goodly Images. They followed their own inventions with the ſtrength of my outward Bleſſings. As their Wealth increas'd, they increas'd the Ornaments of their Images; ſo that what were before of Wood and Stone, they advanc'd to Gold and Silver. And the like complaint you may ſee, Ezek. 16.17. Thus,

1. The Benefits of God are abuſed to Pride; when Men ſtanding upon a higher ground of outward Proſperity, vaunt it loftily above their Neighbours; the common fault of thoſe that enjoy a Worldly Sun-ſhine, which the Apoſtle obſerves in his Direction to Timothy; **1 Tim. 6.17.1 Tim 6:17Charge them that are rich in this World, that they be not high-m…nded. 'Tis an ill uſe of Divine Bleſſings, to be fill'd by them with Pride and Wind. Alſo,

2. When Men abuſe Plenty to Eaſe; becauſe they have abundance, ſpend their time in idleneſs, and make no other uſe of Divine Benefits, than to trifle away their time, and be utterly uſeleſs to the World.

3. When they alſo abuſe Peace and other Bleſſings to ſecurity. As they which would not believe the threatnings of Judgment and the Storm coming from a far Country, becauſe the Lord was in Sion, and her King in her;**Jer. 8.19.Jer 8:19 Is not the Lord in Sion, is not her King in her? thinking they might continue their progreſs in their Sin, becauſe they had the Temple, the Seat of the Divine Glory, Sion, and the promiſe of an everlaſting Kingdom to David; abuſing the Promiſe of God to preſumption and ſecurity, and turning the Grace of God into wantonneſs.

4. Again, When they abuſe the Bounty of God to ſenſuality and luxury, miſemploying the Proviſions God gives them, in reſolving to live like Beaſts, when by a good improvement of them, they might attain the Life of Angels. Thus is the light of the Sun abus'd to conduct them, and the Fruits of the Earth abus'd to enable them to their prodigious Debauchery: As we do, ſaith one,**Young, of Affliction, p. 34. with the Thames, which brings us in Proviſion, and we ſoil it with our Rubbiſh. The more God ſowes his Gifts, the more we ſow our Cockle and Darnel. Thus we make our outward Happineſs the moſt unhappy part of of our lives, and by the ſtrength of Divine Bleſſings exceed all Laws of Reaſon and Religion too.

How unworthy a Carriage is this, to uſe the Expreſſions of Divine Goodneſs as occaſions of a greater outrage and affront of him? When we ſtab his Honour by thoſe Inſtruments he puts into our hands to glorifie him; as if a favorite ſhould turn that Sword into the Bowels of his Prince, wherewith he Knighted him. And a Servant enricht by a Lord, ſhould hire by that Wealth Murderers to take away his life. How brutiſh is it, the more God Courts us with his Bleſſings, the more to ſpurn at him with our Feet? Like p. 669the Mule that lifts up its Heel againſt the Dam, as ſoon as ever it hath ſuckt her. We never beat God out of our hearts, but by his own Gifts: He receives no blows from Men, but by thoſe Inſtruments he gave them to promote their Happineſs. While Man is an Enjoyer, he makes God a Looſer by his own Bleſſings; inflames his Rebellion by thoſe Benefits, which ſhould kindle his love; and runs from him by the ſtrength of thoſe favours, which ſhould endear the Donor to him. Do you thus requite the Lord, Oh fooliſh People and unwiſe? is the Expoſtulati n, Deut. 32.6. Divine Goodneſs appears in the complaint of the abuſe of it, in giving them Titles below their Crime, and complaining more of their being unfaithful to their own Intereſt, than Enemies to his Glory. Fooliſh and unwiſe in neglecting their own Happineſs, a Charge below the Crime, which deſerved to be abominable, ungrateful People to a Prodigy. All this Carriage towards God, is as if a Man ſhould knock the Chirurgeon on the Head, as ſoon as he hath ſet and bound up his Diſlocated Members. So God compares the ungrateful behaviour of the Iſraelites againſt him,**Hoſ. 7.1….Hos 7:1 Though I have bound, and ſtrengthn'd their Arms, yet do they imagine miſchief againſt me. A Metaphor taken from a Chirurgeon that applies Corroborating Playſters to a broken Limb.

9. We contemn the Goodneſs of God, in aſcribing our Benefits to other Cauſes than Divine Goodneſs. Thus Iſrael aſcribed her Felicity, Plenty, and Succeſs to her Idols, as Rewards which her lovers had given her **Hoſ. 2.5.12.Hos 2:5Hos 2:12. And this Charge Daniel brought home upon Belſhazz…r; ††Dan. 5.23.Dan 5:23Thou haſt praiſed the Gods of Silver, and Gold, and Braſs, and Iron, and the God in whoſe hand is thy breath, and whoſe are all thy ways, haſt thou not glorify'd. The God who hath given ſucceſs to the Arms of thy Anceſtors, and convey'd by their hands ſo large a Dominion to thee, thou haſt not honour'd in the ſame Rank with the ſordideſt of thy Idols. 'Tis the ſame caſe, when we own him not as the Author of any ſucceſs in our Affairs, but by an over-weening conceit of our own Sagacity, applaud and admire our ſelves, and over-look the Hand, that conducted us, and brought our endeavours to a good iſſue. We Eclipſe the Glory of Divine Goodneſs, by ſetting the Crown that is due to it upon the head of our own Induſtry. A Sacriledge worſe than Belſhazzar's drinking of Wine with his Lords and Concubines in the Sacred Veſſels pilfer'd from the Temple; as in that place of Daniel. This was the proud vaunt of the Aſſyrian Conqueror, for which God threatens to puniſh the fruit of his ſtout heart;**Iſai. 10.12.13, 14.Isa 10:12Isa 10:13Isa 10:14 By the ſtrength of my hand, I have done it, and by my Wiſdom: for I am prudent, and I have removed the bounds of the People, and have robbed their Treaſures, and I have put down the Inhabitants like a valiant Man. Not a word of Divine Goodneſs and Aſſiſtance in all this, but applauding his own Courage and Conduct. This is a robbing of God, to ſet up our ſelves, and making Divine Goodneſs a Footſtool, to aſcend into his Throne. And as it is unjuſt, ſo it is ridiculous, to aſcribe to our ſelves or Inſtruments, the chief honour of any work: As ridiculous as if a Soldier after a Victory ſhould Erect an Altar to the honour of his Sword, or an Artificer offer Sacrifices to the Tools, whereby he compleated ſome excellent and uſeful Invention. A practice that every Rational Man would diſdain, where he ſhould ſee it. 'Tis a diſcarding any thoughts of the Goodneſs of God, when we imagine, that we chiefly owe any thing in this World to our own Induſtry or Wit, to Friends or Means, as though Divine Goodneſs did not open its hand, to intereſt it ſelf in our Affairs, ſupport our Ability, direct our Counſels, and mingle it ſelf with any thing we do. God is the principal Author of any advantage that accrues to us, of any wiſe Reſolution we fix upon, or any proper way we take to compaſs it; No Man can be wiſe in oppoſition to God, act wiſely or well without him; His Goodneſs inſpires Men with generous and magnificent Counſels, and furniſheth them with fit and proportionable Means; When he withdraws his hand, Mens heads grow fooliſh, and their p. 670hands feeble; folly and weakneſs drops upon them as darkneſs upon the World upon the removal of the Sun. 'Tis an abuſe of Divine Goodneſs, not to own it, but erect an Idol in its place. Ezra was of another mind, when he aſcribed to the good hand of God, the providing Miniſters for the Temple, and not to his own care and diligence**Ezra 8.18.Ezra 8:18: And Nehemiah the ſucceſs he had with the King in the behalf of his Nation, and not ſolely to his favour with the Prince,**Neh. 2.8.Neh 2:8 or the arts he uſed to pleaſe him.

2. The ſecond Information is this, If God be ſo good, 'tis a certain Argument that Man is fallen from his Original State. 'Tis the complaint of Man ſometimes, that other Creatures have more of Earthly Happineſs than Men have, live freer from cares and trouble, and are not rackt with that ſollicitouſneſs and anxiety as Man is: Have not ſuch diſtempers to embitter their lives. 'Tis a good ground for Man to look into himſelf, and conſider whether he hath not ſome ways or other, diſobliged God more than other Creatures can poſſibly do. We often find that the Creatures Men have need of in this State, do not anſwer the expectation of Man. Curſed be the ground for thy ſake **Gen. 3.17.Gen 3:17. A fruitful Land is made barren, Thorns and Thiſtles triumph upon the face of the Earth inſtead of good Fruit. Is it like that that Goodneſs which is as infinite as his Power, and knows no more limits than his Almightineſs, ſhould imprint ſo many ſcars upon the World, if he had not been hainouſly provoked by ſome miſcarriage of his Creature? Infinite Goodneſs could never move Infinite Juſtice to inflict Puniſhment upon Creatures, if they had not highly Merited it: We cannot think, that any Creature was blemiſht with a Principle of Diſturbance, as it came firſt out of the hand of God. All things were certainly ſettled in a due order and dependance upon one another: Nothing could be ungrateful, and unuſeful to Man by the Original Law of their Creation: If there had, it had not been Goodneſs, but Evil and Baſeneſs, that had Created the World. When we ſee therefore the Courſe of Nature overturn'd, the Order Divine Goodneſs had placed, diſturb'd; and the Creatures pronounced good and uſeful to Man, employ'd as Inſtruments of Vengeance againſt him; We muſt conclude ſome horrible blot upon Humane Nature, and very odious to a God of Infinite Goodneſs; And that this blot was daſht upon Man by himſelf, and his own fault; for it is repugnant to the Infinite Goodneſs of God, to put into the Creature, a Sinning Nature, to hurry him into Sin, and then puniſh him for that, which he had impreſt upon him. The Goodneſs of God inclines him to love goodneſs, wherever he finds it, and not to puniſh any, that have not deſerved it by their own Crimes. The Curſe we therefore ſee the Creatures groan under, the diſorders in Nature, the fruſtrating the expectations of Man in the Fruits of the Earth and plentiful Harveſts, the trouble he is continually expos'd to in the World, which tedders down his Spirit from more generous Employments, ſhews, that Man is not what he was, when Divine Goodneſs firſt Erected him; but hath admitted into his Nature ſomething more uncomely in the Eye of God; and ſo hainous that it puts his Goodneſs ſometimes to a ſtand, and makes him lay aſide the Bleſſings, his hand was fill'd with, to take up the Arms of Vengeance, wherewith to fight againſt the World. Divine Goodneſs would have ſecur'd his Creatures from any ſuch invaſions, and never us'd thoſe things againſt Man, which he deſign'd in the firſt frame for Mans ſervice, were there not ſome deteſtable diſorder riſen in the Nature of Man, which makes God with-hold his Liberality, and change the diſpenſation of his numerous Benefits into Legions of Judgments. The Conſideration of the Divine Goodneſs, which is a Notion that Man naturally concludes to be inſeparable from the Deity, would to an unbyaſt Reaſon, verifie the Hiſtory of thoſe Puniſhments, ſettled upon Man in the third Chapter of Geneſis, and make the whole ſeem more probable to Reaſon at the firſt Relation. This inſtruction naturally flows from the p. 671Doctrine of Divine Goodneſs. If God be ſo good, it is a certain Argument, that Man is fallen from his Original State.