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

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

p. 6713. The third Information is this, If God be infinitely good, there can be no juſt complaint againſt God, if Men be puniſht for abuſing his Goodneſs. Man had nothing, nay, it was impoſſible he could have any thing from infinite Goodneſs to diſoblige him, but to engage him. God never did, nay, never could draw his Sword againſt Man, till Man had had ſlighted him, and affronted him by the ſtrength of his own Bounty. 'Tis by this, God doth juſtifie his ſevereſt proceedings againſt Men, and very ſeldom charges them with any elſe as the matter of their provocations;**Hoſea 2.9.Hos 2:9 Therefore will I return, and take away my Corn in the time thereof, and my Wine in the ſeaſon thereof, and will recover my Wool and my Flax. And in Ezek. 16. after he had drawn out a Bill of Complaint againſt them, and inſerted on…y the abuſe of his Benefits, as a juſtification of what he intended to do; He concludes Verſe 27. Behold therefore, I have ſtretched out my hand over thee, and dim…niſht thy ordinary food, and delivered thee unto the will of them that hate thee. When Men ſuffer, they ſuffer juſtly; they were not conſtrained by any Violence, or forced by any neceſſity, nor provok't by any ill uſage, to turn head againſt God, but broke the bands of the ſtrongeſt Obligations, and moſt tender Allurements. What Man, what Devil can juſtly blame God for puniſhing them, after they had been ſo intolerably bold, as to fly in the face of that Goodneſs that had oblig'd them, by giving them beings of a higher elevation than to inferior Creatures, and furniſhing them with ſufficient ſtrength to continue in their firſt Habitation? Man ſeems to have leſs reaſon to accuſe God of rigor than Devils, ſince after his unreaſonable Revolt, a more expreſs Goodneſs than that which Created him, hath ſollicited him to Repentance, Courted him by melting Promiſes and Expoſtulations, added undeniable Arguments of Bounty, and drawn out the choiceſt Treaſures of Heaven in the gift of his Son, to prevail over Mens perverſity. And yet Man after he might arrive to the height and happineſs of an Angel, will be fond of continuing in the meanneſs and miſery of a Devil; and more ſtrongly link himſelf to the Society of the damn'd Spirits, wherein by his firſt Rebellion he had incorporated himſelf. Who can blame God for vindicating his own Goodneſs from ſuch deſperate contempts, and the extream ingratitude of Man?**Petav. Theolog. Dogmat. Vol. 1. p. 407. If God be good, 'tis our happineſs to adhere to him: If we depart from him, we depart from Goodneſs, and if Evil happen to us, we cannot blame God but our ſelves, for our departure. Why are Men happy? Becauſe they cleave to God; Why are Men miſerable? Becauſe they recede from God; 'Tis then our own fault that we are miſerable; God cannot be charg'd with any injuſtice, if we be miſerable, ſince his Goodneſs gave means to prevent it, and afterwards added means to recover us from it, but all deſpis'd by us. The Doctrine of Divine Goodneſs juſtifies every Stone laid in the Foundation of Hell, and every Spark in that burning Furnace, ſince it is for the abuſe of Infinite Goodneſs, that it was kindled.

4. The fourth Information, Here is a certain Argument, both for Gods fitneſs to govern the World, and his actual Government of it.

1. This renders him fit for the Government of the World, and gives him a full Title to it. This Perfection doth the Pſalmiſt Celebrate throughout the 107 Pſalm, where he declares Gods Works of Providence, verſ. 8, 15, 21, 32. Power without goodneſs would deface, inſtead of preſerving; Ruine is the fruit of rigor without kindneſs; But God becauſe of his infinite and immutable goodneſs cannot do any thing unworthy of himſelf, and uncomely in it ſelf, or deſtructive to any Moral goodneſs in the Creature. 'Tis impoſſible he ſhould do any thing that is baſe, or act any thing but for the beſt, becauſe p. 672he is eſſentially and naturally, and therefore neceſſarily good. As a good Tree cannot bring forth bad Fruit, ſo a good God cannot produce evil acts; no more than a pure Beam of the Sun can engender ſo much as a mite of darkneſs; or infinite Heat produce any particle of Cold. As God is ſo much Light, that he can be no Darkneſs, ſo he is ſo much G…od, that he can have no Evil; and becauſe there is no Evil in him, nothing ſimply Evil can be produced by him. Since he is good by Nature, all evil is againſt his Nature, and God can do nothing againſt his Nature: It would be a part of impotence in him, to Will that which is Evil; and therefore the Miſery Man feels, as well as the Sin whereby he deſerves that Miſery, are ſaid to be from himſelf;**Hoſ. 13.9.Hos 13:9 Oh Iſrael thou haſt deſtroy'd thy ſelf. And though God ſends Judgments upon the World, we have ſhewn theſe to be intended for the ſupport and vindication of his Goodneſs. And Hezekiah judg'd no otherewiſe, when after the threatning of the Devaſtation of his Houſe, the Plundering his Treaſures, and Captivity of his Poſterity, He replies, Good is the Word of the Lord, which thou haſt ſpoken **Iſai. 39.8.Isa 39:8. God cannot act any thing that is baſe and Cruel, becauſe his Goodneſs is as infinite as his Power, and his Power acts nothing, but what his Wiſdom directs, and his Goodneſs moves him to. Wiſdom is the Head in Government, Omniſcience the Eye, Power the Arm, and Goodneſs the Heart and Spirit in them, that animates all.

2. As Goodneſs renders him fit to govern the World, ſo God doth actually govern the World. Can we underſtand this Perfection aright, and yet imagine, that he is of ſo Moroſe a Diſpoſition, as to neglect the care of his Creatures? That his Excellency which was diſplay'd in framing the World, ſhould withdraw and wrap up it ſelf in his own Boſom, without looking out, and darting it ſelf out in the diſpoſal of them? Can that which moved him firſt to Erect a World, ſuffer him to be unmindful of his own Work? Would he deſign firſt to diſplay it in Creation, and afterwards obſcure the Honour of it? That cannot be Entitled an Infinite permanent Goodneſs, which ſhould be ſo indifferent, as to let the Creatures tumble together, as they pleaſe, without any order, after he had Moulded them in his hand. If Goodneſs be diffuſive and communicative of it ſelf, can it conſiſt with the Nature of it, to extend it ſelf to the giving the Creatures Being, and then withdraw and contract it ſelf, not caring what becomes of them? 'Tis the Nature of Goodneſs after it hath communicated it ſelf, to enlarge its Channels; That Fountain that ſprings up in a little hollow part of the Earth, doth in a ſhort progreſs increaſe its Streams, and widen the Paſſages through which it runs: It would be a blemiſh to Divine Goodneſs, if it did deſert what it made, and leave things to wild Confuſions, which would be, if a good hand did not manage them, and a good Mind preſide over them. This is the Leſſon intended to us by all his Judgments,**Dan. 4.17.Dan 4:17 That the living may know, that the Moſt High Rules in the Kingdoms of Men. If he doth not actually govern the World, he muſt have devolv'd it ſomewhere, either to Men or Angels; Not to Men, who naturally want a goodneſs and Wiſdom to govern themſelves, much more to govern others exactly. And beſides the miſinterpretations of actions, they are liable to the want of Patience, to bear with the provocations of the World. Since ſome of the beſt at one time in the World, and in the greateſt example of meekneſs and ſweetneſs, would have kindled a Fire in Heaven to have conſumed the Samaritans, for no other affront than a non Entertainment of their Maſter, and themſelves **Luke 9.54.Luke 9:54. Nor hath he committed the diſpoſal of things to Angels, either good or bad; though he uſeth them as Inſtruments in his Government, yet they are not the principal Pilots to Steer the World. Bad Angels certainly are not; they would make continual Ravages, meditate Ruine, never defeat their own Counſels, which they manage by the Wicked as their Inſtruments in the World, nor fill their Spirits with diſquiet and reſtleſneſs when they are engaged in ſome Ruinous p. 673Deſign, as often is experienc'd: Nor hath he committed it to the good Angels, who for ought we know, are not more numerous than the evil ones are: But beſides, we can ſcarcely think their Finite Nature capable of ſo much goodneſs, as to bear the innumerable Debaucheries, Villanies, Blaſphemies vented in one year, one week, one day, one hour throughout the World; Their Zeal for their Creator might well be ſuppos'd to move them to teſtifie their affection to him in a conſtant and ſpeedy Righting of his injured Honour upon the heads of the Offenders. The evil Angels have too much Cruelty, and would have no care of Juſtice, but take pleaſure in the Blood of the moſt Innocent, as well as the moſt Criminal. And the good Angels have too little tenderneſs, to ſuffer ſo many Crimes; Since the World therefore continues without thoſe flouds of Judgments, which it daily merits, ſince notwithſtanding all the provocations, the order of it is preſerved; 'Tis a teſtimony, that an Infinite Goodneſs holds the Helm in his hands, and ſpreads its warm Wings over it.

5. The fifth Information is this; Hence we may infer the ground of all Religion, 'tis this Perfection of Goodneſs. As the Goodneſs of God is the luſtre of all his Attributes, ſo it is the Foundation and Link of all true Religious Worſhip: The natural Religion of the Heathens was introduc'd by the conſideration of Divine Goodneſs, in the Being he had beſtow'd upon them, and the Proviſions that were made for them. Divine Bounty was the Motive to Erect Altars, and preſent Sacrifices; though they miſtook the Object of their Worſhip, and offer'd the dues of the Creator, to the Inſtruments whereby he conveyed his Benefits to them. And you find, that the Religion inſtituted by him among the Jews, was enforc'd upon them by the conſideration of their miraculous deliverance from Egypt, the preſervation of them in the Wilderneſs, and the infeoffing them in a Land flowing with Milk and Honey. Every act of bounty and ſucceſs the Heathens received, moved them to appoint new Feaſts, and repeat their adorations of thoſe Deities, they thought the Authors and Promoters of their Victories and Welfare. The Devil did not miſtake the common Sentiment of the World in Divine Service, when he alledg'd to God, that Job did not fear him for nought, i. e. worſhip him for nothing**Job 1.9.Job 1:9. All acts of Devotion take their riſe from Gods liberality, either from what they have, or from what they hope: Praiſe ſpeaks the Poſſeſſion, and Prayer the Expectation of ſome Benefit from his Hand. Though ſome of the Heathens made fear, to be the prime Cauſe of the acknowledgment and worſhip of a Deity, yet ſurely ſomething elſe beſides and beyond this Eſtabliſht ſo great a thing as Religion in the World; an ingenuous Religion could never have been born into the World, without a Notion of Goodneſs; and would have gaſpt its laſt, as ſoon as this Notion ſhould have expir'd in the minds of Men. What encouragement can fear of Power give, without ſenſe of Goodneſs? juſt as much as Thunder hath, to invite a Man to the place where it is like to fall, and cruſh him. The nature of fear is to drive from, and the nature of goodneſs to allure to the Object. The Divine Thunders, Prodigies, and other Armies of his Juſtice in the World, which are the Marks of his Power, could conclude in nothing but a ſlaviſh Worſhip: Fear alone, would have made Men blaſpheme the Deity; inſtead of ſerving him, they would have fretted againſt him; they might have offer'd him a trembling Worſhip, but they could never have in their minds, thought him worthy of an Adoration; they would rather have ſecretly complain'd of him, and curſed him in their heart, than inwardly have admir'd him: The iſſue would have been the ſame, which Job's Wife advis'd him to, when God withdrew his Protection from his Goods and Body, Curſe God and die **Job 2.9.Job 2:9. 'Tis certainly the common ſentiment of Men, that he that acts Cruelly and Tyrannically, is not worthy of an integrity to be retain'd towards him in the hearts of his Subjects: But Job fortifies himſelf againſt this Temptation from his Boſom Friend, by the conſideration of the good p. 674he had received from God, which did more deſerve a worſhip from him, than the preſent evil had reaſon to diſcourage it. Alaſs! what is only fear'd, is hated, not ador'd: Would any ſeek to an irreconcilable Enemy? Would any perſon affectionately liſt himſelf in the ſervice of a Man void of all good diſpoſition? Would any diſtreſſed perſon put up a Petition to that Prince, who never gave any experiment of the ſweetneſs of his Nature, but always ſatiated himſelf with the Blood of the meaneſt Criminals? All affection to ſervice is rooted up, when hopes of receiving good are extinguiſht. There could not be a ſpark of that in the World, which is properly call'd Religion without a Notion of Goodneſs: The Exiſtence of God is the firſt Pillar, and the Goodneſs of God in rewarding the next, upon which coming to him (which includes all acts of Devotion) is eſtabliſhed,**Heb. 11.6.Heb 11:6 He that comes unto God, muſt believe that he is, and that he is a Rewarder of them that diligently ſeek him: If either of thoſe Pillars be not thought to ſtand firm, all Religion falls to the ground. 'Tis this as the moſt agreeable Motive, that the Apoſtle James uſes, to encourage Mens approach to God, becauſe he gives liberally, and upbraideth not **James 1.5.Jas 1:5. A Man of a kind heart and bountiful hand, ſhall have his gate throng'd with ſuppliants, who ſometimes would be willing to lay down their lives: For a good Man one would even dare to die; when one of a niggardly or tyrannical temper, ſhall be deſtitute of all free and affectionate applications. What Eyes would be lifted up to Heaven? What hands ſtretched out, if there were not a knowledge of goodneſs there to enliven their hopes of ſpeeding in their Petitions? Therefore Chriſt orders our Prayers to be directed to God as a Father, which is a Title of tenderneſs, as well as a Father in Heaven, a Mark of his greatneſs; The one to ſupport our confidence, as well as the other to preſerve our diſtance. God could not be ingenuouſly ador'd and acknowledged, if he were not liberal as well as powerful: The Goodneſs of God is the foundation of all ingenuous Religion, Devotion, and Worſhip.

6. The ſixth Inſtruction: The Goodneſs of God renders God amiable. His Goodneſs renders him beautiful, and his Beauty renders him lovely, both are linkt together:**Zach. 9.17.Zech 9:17 How great is his Goodneſs? And how great is his Beauty? This is the moſt powerful Attractive, and maſters the affections of the Soul: 'Tis goodneſs only ſuppoſed, or real, that is thought worthy to demerit our affections to any thing. If there be not a reality of this, or at leaſt an opinion and eſtimation of it in an Object, it would want a force and vigor to allure our Will. This Perfection of God is the Loadſtone to draw us, and the Center for our Spirits to reſt in.

1. This renders God amiable to himſelf. His Goodneſs is his Godhead, **Rom. 1.20.Rom 1:20By his Godhead is meant his Goodneſs: If he loves his Godhead for it ſelf, he loves his Goodneſs for it ſelf: He would not be good, if he did not love himſelf: And if there were any thing more Excellent, and had a greater goodneſs than himſelf, he would not be good, if he did not love that greater Goodneſs above himſelf: For not only a hatred of goodneſs is evil, but an indifferent or cold affection to goodneſs, hath a tincture of evil in it. If God were not good, and yet ſhould love himſelf in the higheſt manner, he would be the greateſt Evil, and do the greateſt evil in that act; for he would ſet his love upon that which is not the proper Object of ſuch an affection, but the Object of a verſion. His own Infinite Excellency and Goodneſs of his Nature, renders him lovely and delightful to himſelf; without this he could not love himſelf in a commendable and worthy way, and becoming the purity of a Deity; and he cannot but love himſelf for this: For as Creatures by not loving him as the Supream Good, deny him to be the choiceſt good, ſo God would deny himſelf and his own goodneſs, if he did not love himſelf, and that for his goodneſs. But the Apoſtle tells us, That God cannot deny himſelf **2 Tim. 2.13.2 Tim 2:13: Self-love upon this account is the only Prerogative of God, becauſe there is p. 675not any thing better than himſelf, that can lay any juſt claim to his affections: He only ought to love himſelf, and it would be an injuſtice in him to himſelf, if he did not. He only can love himſelf, for this: An Infinite Goodneſs ought to be infinitely loved, but he only being Infinite, can only love himſelf according to the due Merit of his own Goodneſs. He cannot be ſo amiable to any Man, to any Angel, to the higheſt Seraphim, as he is to himſelf; becauſe he is only capable in regard of his Infinite Wiſdom, to know the infiniteneſs of his own Goodneſs. And no Creature can love him, as he ought to be loved, unleſs it had the ſame infinite capacity of Underſtanding to know him, and of Affection to embrace him. This firſt renders God amiable to himſelf.

2. It ought therefore to render him amiable to us. What renders him lovely to his own Eye, ought to render him ſo to ours; and ſince by the ſhortneſs of our Underſtandings we cannot love him, as he Merits, yet we ſhould be induc'd by the meaſures of his Bounty, to love him, as we can. If this do not preſent him lovely to us, we own him rather a Devil than a God: If his Goodneſs moved him to frame Creatures, his Goodneſs moved him alſo to frame Creatures for himſelf, and his own glory. 'Tis a mighty wrong to him, not to look with a delightful Eye upon the Marks of it, and return an Affection to God in ſome meaſure ſutable to his liberality to us; We are deſcended as low as Brutes, if we underſtand him not to be the Perfect Good; and we are deſcended as low as Devils, if our Affections are not attracted by it.

1. If God were not Infinitely Good, he could not be the Object of Supream Love. If he were Finitely Good, there might be other things as good as God, and then God in juſtice could not challenge our choiceſt Affections to him, above any thing elſe: It would be a defect of goodneſs in him, to demand it, becauſe he would deſpoil that, which were equally good with him, of its due and right to our affections, which it might claim from us upon the account of its goodneſs: God would be unjuſt to challenge more than was due to him; for he would claim that chiefly to himſelf, which another had a lawful ſhare in. Nothing can be ſupreamly loved, that hath not a Triumphant Excellency above all other things: Where there is an equality of goodneſs, neither can juſtly challenge a Supremacy, but only an equality of Affection.

2. This Attribute of Goodneſs renders him more lovely than any other Attribute. He never requires our Adoration of him ſo much, as the ſtrongeſt or wiſeſt, but as the beſt of Beings: He uſes this chiefly, to conſtrain and allure us. Why would he be fear'd or worſhipt, but becauſe there is forgiveneſs with him **Pſal. 130.4.Ps 130:4? 'Tis for his goodneſs ſake, that he is ſued to by his People in diſtreſs,††Pſal. 25.7.Ps 25:7 For thy goodneſs ſake, O Lord. Men may be admir'd becauſe of their knowledge, but they are affected becauſe of their goodneſs: The will in all the variety of Objects it purſues, centers in this one thing of good as the term of its appetite. All things are belov'd by Men, becauſe they have been better'd by them, or becauſe they expect to be the better for them. Severity can never conquer enmity, and kindle love: Were there nothing but wrath in the Deity, it would make him be fear'd, but render him odious, and that to an innocent Nature. As the Spouſe ſpeaks of Chriſt,**Cant 5.10, 11.Song 5:10Song 5:11 ſ… we may of God: Though ſhe commends him for his Head, the excellency of his Wiſdom, his Eyes, the extent of his Omniſcence, his Hands, the greateneſs of his Power, and his Legs, the ſwiftneſs of his Motions, and ways to and for his People, yet the ſweetneſs of his Mouth, in his gracious Words and Promiſes cloſes all, and is follow'd with nothing but an Exclamation, that he is altogether lovely, Verſe 16. His Mouth in pronouncing Pardon of Sin, and juſtification of the Perſon, preſents him moſt lovely. His Power to do good is admirable, but his Will to do good is amiable: This puts a gloſs upon all his other Attributes. Though he had knowledge to underſtand the depth of our neceſſities, and power to prevent them, or reſcue us from them, yet his knowledge would be fruitleſs, and his power uſeleſs, if he were of a rigid Nature, and not touched with any ſentiments of kindneſs.

p. 6763. This Goodneſs therefore lays a ſtrong Obligation upon us. 'Tis true he is lovely in regard of his abſolute goodneſs, or the goodneſs of his Nature, but we ſhould hardly be perſwaded to return him an affection, without his Relative goodneſs, his Benefits to his Creatures; We are oblig'd by both to love him.

1. By his Abſolute Goodneſs, or the Goodneſs of his Nature. Suppoſe a Creature had drawn its Original from ſomething elſe, wherein God had no influx; and had never received the leaſt mite of a benefit from him, but from ſome other hand, yet the infinite Excellency and goodneſs of his Nature, would merit the love of that Creature, and it would act ſordidly and diſingenuouſly, if it did not diſcover a mighty Reſpect for God: For what ingenuity could there be in a Rational Creature, that were poſſeſſed with no eſteem for any Nature fill'd with unbounded goodneſs and Excellency, though he had never been oblig'd to him for any favour? That Man is accounted odious, and juſtly deſpicable by Man, that reproaches and diſeſteems, nay, that doth not value a Perſon of a high Vertue in himſelf, and an univerſal goodneſs and Charity to others, though himſelf never ſtood in need of his Charity, and never had any benefit conveyed from his hands, nor ever ſaw his face, or had any commerce with him: A value of ſuch a Perſon is but a juſt due to the natural claim of Vertue. And indeed, the firſt Object of Love is God in the Excellency of his own Nature, as the firſt Object of Love in Marriage, is the Perſon; the Portion is a thing conſequent upon it. To love God only for his Benefits, is to love our ſelves firſt, and him ſecondarily: To love God for his own Goodneſs and Excellency, is a true love of God; a love of him for himſelf. That flaming Fire in his own Breaſt, though we have not a Spark of it, hath a right to kindle one in ours to him.

2. By his Relative Goodneſs, or that of his Benefits. Though the Excellency of his own Nature, wherein there is a combination of Goodneſs, muſt needs raviſh an apprehenſive Mind; yet a reflection upon his imparted Kindneſs, both in the Beings we have from him, and the ſupport we have by him, muſt enhance this Eſtimation. When the Excellency of his Nature, and the Expreſſions of his Bounty are in conjunction, the Excellency of his own Nature, renders him eſtimable in a way of Juſtice, and the greatneſs of his Benefits renders him valuable in a way of Gratitude: The firſt raviſheth, and the other allures and melts: He hath enough in his Nature to attract, and ſufficient in his Bounty to engage our Affections. The Excellency of his Nature is ſtrong enough of it ſelf, to blow up our Affections to him, were there not a Malignity in our hearts, that repreſents him under the Notion of an Enemy; therefore in regard of our Corrupt State, the conſideration of Divine Largeſſes, comes in for a ſhare in the Elevation of our Affections. For indeed 'tis a very hard thing, for a Man to love another, though never ſo well qualified, and of an eminent Vertue, while he believes him to be his Enemy, and one that will ſeverely handle him; though he hath before received many good turns from him: The Vertue, Valour, and Courteſie of a Prince, will hardly make him affected by thoſe, againſt whom he is in Arms, and that are daily pilfer'd by his Souldiers, unleſs they have hopes of a Reparation from him, and future ſecurity from injuries. Chriſt in the Repetition of the Command to love God with all our mind, with all our heart, and with all our Soul, i. e. with ſuch an ardency, above all things which glitter in our Eye, or can be Created by him, conſiders him as our God **Mat. 22.37.Matt 22:37. And the Pſalmiſt conſiders him as one, that had kindly employ'd his power for him, in the eruption of his love, Pſal. 18.1. I will love thee Oh Lord my ſtrength; And ſo in Pſal. 116.1. I love the Lord becauſe he hath heard the voice of my ſupplications. An eſteem of the Benefactor, is inſeparable from gratitude for the received Benefits: And ſhould not then the unparallell'd kindneſs of God, advance him in our thoughts, much more than ſlighter Courteſies do a Created Benefactor in ours? 'Tis an obligation on every Mans Nature, to anſwer Bounty with gratitude, and Goodneſs with love. Hence you never knew any Man, nor can the Records of Eternity produce any Man, or Devil, that p. 677ever hated any Perſon, or any thing as good in it ſelf: 'Tis a thing abſolutely repugnant to the Nature of any Rational Creature. The Devils hate not God, becauſe he is good; but becauſe he is not ſo good to them, as they would have him; becauſe he will not unlock their Chains, turn them into liberty, and reſtore them to Happineſs, i. e. becauſe he will not deſert the Rights of abus'd Goodneſs. But how ſhould we ſend up flames of love to that God, ſince we are under his direct Beams, and enjoy ſuch plentiful influences! If the Sun is comely in it ſelf, yet 'tis more ami…ble to us, by the light we ſee, and the warmth we feel.

1. The greatneſs of his Benefits have reaſon to affect us with a love to him. The Impreſs he made upon our Souls, when he extracted us from the darkneſs of nothing: The Comelineſs he hath put upon us, by his own Breath: The Care he took of our Recovery, when we had loſt our ſelves: The Expence he was at for our Regaining our defac'd Beauty: The gift he made of his Son: The Affectionate Calls we have heard to over-maſter our Corrupt Appetites, move us to Repentance, and make us diſaffect our beloved Miſery: The loud ſound of his Word in our Ears, and the more inward knockings of his Spirit in our Heart: The offering us the Gift of himſelf, and the Everlaſting Happineſs he Courts us to; beſides thoſe common favours we enjoy in the World, which are all the Streams of his rich Bounty. The voice of all is loud enough to ſollicite our love, and the Merit of all ought to be ſtrong enough to engage our love: There is none like the God of Jeſurun, who rides upon the Heaven in thy help, and in his Excellency on the Sky **Deut. 33.26.Deut 33:26.

2. The unmeritedneſs of them doth inhance this. 'Tis but reaſon to love him, who hath loved us firſt**1 John 4.19.1 John 4:19: Hath he placed his delight upon were nothing, and after they were Sinful; and ſhall he ſet his delight upon ſuch vile Perſons, and ſhall not we ſet our love upon ſo Excellent an Object as himſelf? How baſe are we, if his goodneſs doth not conſtrain us to affect him, who hath been ſo free in his favour to us, who have merited the quite contrary at his hands? If his tender Mercies are over all his Works **Pſal. 145.9▪Ps 145:9, He ought for it, to be eſteem'd by all his Works, that are capable of a Rational Eſtimation.

3. Goodneſs in Creatures makes them eſtimable, much more ſhould the Goodneſs of God render him lovely to us. If we love a little ſpark of goodneſs in this or that Creature, if a drop be ſo delicious to us, ſhall not the immenſe Sun of Goodneſs, the ever-flowing Fountain of all, be much more delightful? The Original Excellency always out-ſtrips what is deriv'd from it: If ſo mean and contracted an Object as a little Creature deſerves Eſtimation for a little Mite communicated to it, ſo great and extended a goodneſs, as is in the Creator, much more merits it at our hands: He is good after the infinite methods of a Deity; A weak Reſemblance is lovely, much more amiable then muſt be the incomprehenſible Original of that Beauty. We love Creatures for what we think to be good in them, though it may be hurtful; And ſhall we not love God, who is a real and unblemiſht Goodneſs? And from whoſe hand are pour'd out, all thoſe Bleſſings, that are conveyed to us by ſecond Cauſes. The Object that delights us, the Capacity we have to delight in it, are both from him; Our love therefore to him ſhould tranſcend the Affection we bear to any Inſtruments he moves for our welfare. Among the Gods, there is none like thee O Lord, neither are there any Works like unto thy Works **Pſal. 86.8.Ps 86:8. Among the pleaſanteſt Creatures there is none like the Creator, nor any Goodneſs like unto his Goodneſs. Shall we love the Food that Nouriſheth us, and the Medicine that Cures us, and the Silver whereby we furniſh our ſelves with uſeful Commodities? Shall we love a Horſe, or Dog, for the benefits we have by them? And ſhall not the Spring of all thoſe, draw our Souls after it, and make us aſpire to the honour of loving, and embracing him, who hath ſtor'd every Creature with that which may pleaſure us? But inſtead of endeavouring to parallel our Affection with his Kindneſs, we endeavour to make our Diſingenuity as extenſive and towring as his Divine Goodneſs.

4. This is the true end of the manifeſtation of his Goodneſs, that he might appear amiable, and have a Return of Affection. Did God diſplay his Goodneſs p. 678only to be thought of, or to be loved? 'Tis the want of ſuch a return, that he hath uſually aggravated, from the Benefits he hath beſtow'd upon Men. Every thought of him ſhould be attended with a Motion ſutable to the Excellency of his Nature and Works. Can we think thoſe nobler Spirits, the Angels, look upon themſelves, or thoſe Frames of things in the Heavens and Earth without ſtarting ſome practical Affection to him for them? Their knowledge of his Excellency and Works, cannot be a lazy Contemplation: 'Tis impoſſible their Wills and Affections ſhould be a thouſand Miles diſtant from their Underſtandings in their Operations. 'Tis not the leaſt part of his condeſcending Goodneſs, to Court in ſuch Methods the Affections of us Worms, and manifeſt his deſire to be beloved by us. Let us give him then that Affection he deſerves, as well as demands, and which cannot be with-held from him without horrible Sacriledge. There is nothing worthy of love beſides him; Let no Fire be kindled in our hearts, but what may aſcend directly to him.

7. The ſeventh Inſtruction is this, This renders God a fit Object of truſt and confidence. Since none is good but God, none can be a full and ſatisfactory Ground or Object of confidence but God; As all things derive their beings, ſo they derive their helpfulneſs to us from God; they are not therefore the principal Objects of truſt, but that Goodneſs alone that renders them fit Inſtruments of our ſupport; They can no more challenge from us a ſtable Confidence, than they can a Supream Affection. 'Tis by this the Pſalmiſt allures Men to a truſt in him;**Pſal. 34.8.Ps 34:8 Taſte, and ſee, how good the Lord is, What is the conſequence? Bleſſed is the Man, that truſts in thee. The Voice of Divine Goodneſs ſounds nothing more intelligibly, and a taſte of it produceth nothing more effectually than this. As the Vials of his Juſtice are to make us fear him, ſo the Streams of his Goodneſs are to make us rely on him. As his Patience is deſign'd to broach our Repentance, ſo his Goodneſs is moſt proper to ſtrengthen our aſſurance in him: That Goodneſs which ſurmounted ſo many difficulties, and conquer'd ſo many motions, that might be made againſt any repeated Exerciſe of it, after it had been abus'd by the firſt Rebellion of Man: That Goodneſs that after ſo much contempt of it, appeared in ſuch a Majeſtick tenderneſs, and threw aſide thoſe impediments, which Men had caſt in the way of Divine Inclinations: This Goodneſs is the foundation of all reliance upon God. Who is better than God? And therefore, Who more to be truſted than God? As his Power cannot act any thing weakly, ſo his Goodneſs cannot act any thing unbecomingly, and unworthy of his Infinite Majeſty. And here conſider,

1. Goodneſs is the firſt motive of truſt. Nothing but this could be the encouragement to Man, had he ſtood in a State of Innocence, to preſent himſelf before God; The Majeſty of God would have conſtrain'd him to keep his due diſtance, but the Goodneſs of God could only hearten his Confidence; 'Tis nothing elſe now, that can preſerve the ſame temper in us in our lapſed Condition. To regard him only as the Judge of our Crimes, will drive us from him; but only the regard of him as the Donor of our Bleſſings, will allure us to him. The principal Foundation of Faith is not the Word of God, but God himſelf, and God as conſider'd in this Perfection. As the Goodneſs of God in his Invitations, and Providential Bleſſings, leads us to Repentance **Rom. 2.4.Rom 2:4; ſo by the ſame reaſon the Goodneſs of God by his Promiſes, leads us to Reliance. If God be not firſt believed to be good, he would not be believed at all, in any thing that he ſpeaks or ſwears: If you were not ſatisfied in the goodneſs of a Man, though he ſhould ſwear a thouſand times, you would value neither his Word nor Oath, as any ſecurity. Many times where we are certain of the goodneſs of a Man, we are willing to truſt him without his promiſe. This Divine Perfection gives Credit to the Divine Promiſes; they of themſelves would not be a ſufficient ground of truſt, without an apprehenſion of his truth; nor would his truth be very comfortable, without a belief of his good will, whereby we are aſſured, that what he promiſes to give, he gives liberally, free, and without regret. The truth of the Promiſer, makes the p. 679Promiſe Credible, but the goodneſs of the Promiſer makes it chearfully relied on. In Pſal. 73. Aſaphs Penitential Pſalm for his diſtruſt of God, he begins the firſt Verſe with an aſſertion of this Attribute, v. 1. Truly God is good to Iſrael, and ends with this fruit of it, Verſe 28. I will put my truſt in the Lord God. 'Tis a mighty ill Nature, that receives not with aſſurance the Dictates of Infinite Goodneſs, (that cannot deceive or fruſtrate the hopes, we conceive of him) that is unconceivably more abundant in the breaſt and inclinations of the Promiſer, than expreſſible in the words of his Promiſe: All true faith works by love **Gal. 5.6.Gal 5:6, and therefore neceſſarily includes a particular eying of this Excellency in the Divine Nature, which renders him amiable, and is the Motive and Encouragement of a love to him. His Power indeed is a foundation of truſt, but his Goodneſs is the principal Motive of it. His Power without good Will would be dangerous, and could not allure Affection; and his good Will without Power, would be uſeleſs; and though it might merit a love, yet could not create a Confidence; both in conjunction are ſtrong grounds of hope; Eſpecially ſince his Goodneſs is of the ſame infinity with his Wiſdom and Power; and that he can be no more wanting in the effuſions of this upon them that ſeek him, than in his Wiſdom to contrive, or his Power to effect his Deſigns and Works.

2. This goodneſs is more the foundation and motive of truſt under the Goſpel, than under the Law. They under the Law had more evidences of Divine Power, and their truſt eyed that much; though there was an eminency of goodneſs in the frequent deliverances they had, yet the Power of God had a more glorious dreſs, than his Goodneſs, becauſe of the extraordinary and miraculous ways whereby he brought thoſe deliverances about. Therefore in the Catalogue of Believers in Heb. 11. you ſhall find the Power of God, to be the Center of their Reſt and Truſt; and their Faith was built upon the extraordinary Marks of Divine Power, which were frequently viſible to them. But under the Goſpel, goodneſs and love was intended by God, to be the chief Object of truſt; ſuitable to the Excellency of that Diſpenſation, he would have an Exerciſe of more ingenuity in the Creatures: Therefore 'tis ſaid, Hoſea 3.5. A promiſe of Goſpel-times, They ſhall fear God and his goodneſs in the later days, when they ſhall return to ſeek the Lord, and David their King. 'Tis not ſaid, they ſhall fear God, and his Power, but the Lord and his goodneſs, or the Lord for his goodneſs: Fear is often in the Old Teſtament taken for Faith, or Truſt. This Divine Goodneſs, the Object of Faith, is that goodneſs diſcover'd in David their King; the Meſſiah, our Jeſus. God in this Diſpenſation recommends his goodneſs and love, and reveals it more clearly than other Attributes, that the Soul might have more prevailing and ſweeter attractives, to confide in him.

3. A confidence in him gives him the glory of his goodneſs. Moſt Nations that had nothing but the light of Nature, thought it a great part of the Honour that was due to God, to implore his Goodneſs; and caſt their Cares upon it. To do good, is the moſt honourable thing in the World, and to acknowledge a goodneſs in a way of confidence, is as high an honour as we can give to it, and a great part of gratitude for what it hath already expreſt: Therefore we find often, that an acknowledgment of one Benefit received, was attended with a truſt in him, for what they ſhould in the future need;**Pſal. 56.13.Ps 56:13 Thou haſt delivered my Soul from Death, wilt thou not deliver my Feet from falling? So 2 Cor. 1.10. And they who have been moſt eminent for their truſt in him, have had the greateſt Elogies and Commendations from him. As a diffidence doth diſparage this Perfection, thinking it meaner and ſhallower, than it is; ſo Confidence highly honours it. We never pleaſe him more, than when we truſt in him,**Pſal. 147.11.Ps 147:11 The Lord takes pleaſure in them that fear him, in them that hope in his Mercy. He takes it for an Honour, to have this Attribute exalted by ſuch a Carriage of his Creature. He is no leſs offended, when we think his heart ſtraitned, as if he were a Parcimonious God, than when we think his Arm ſhortned, as if he were an impotent and feeble God.

Let us therefore make this uſe of his Goodneſs, to hearten our Faith. When we p. 680are ſcar'd by the terrours of his Juſtice, when we are dazled by the arts of his Wiſdom, and confounded by the ſplendour of his Majeſty, we may take refuge in the Sanctuary of his Goodneſs; this will encourage us, as well as aſtoniſh us; Whereas the conſideration of his other Attributes would only amaze us, but can never refreſh us, but when they are conſider'd, marching under the Conduct and Banners of this. When all the other Perfections of the Divine Nature are lookt upon in conjunction with this Excellency, each of them ſend forth raviſhing and benign influences upon the applying Creature. 'Tis more advantageous to depend upon Divine Bounty, than our own Cares; We may have better aſſurance upon this account in his Cares for us, than in ours for our ſelves. Our goodneſs for our ſelves is Finite, and beſides we are too ignorant: His goodneſs is Infinite, and attended with an infinite Wiſdom; we have reaſon to diſtruſt our ſelves, not God. We have reaſon to be at reſt, under that kind influence we have ſo often experimented; He hath ſo much goodneſs, that he can have no deceit: His goodneſs in making the Promiſe, and his goodneſs in working the heart to a Reliance on it, are grounds of truſt in him;**Pſal. 119.49.Ps 119:49 Remember thy word to thy Servant, upon which thou haſt cauſed me to hope. If his Promiſe did not pleaſe him, why did he make it? If Reliance on the Promiſe, doth not pleaſe him, why did his Goodneſs work it? It would be inconſiſtent with his Goodneſs, to mock his Creature, and it would be the higheſt Mockery to publiſh his Word, and Create a temper in the heart of his ſupplicant, ſuited to his Promiſe, which he never intended to ſatisfie. He can as little wrong his Creature, as wrong himſelf; and therefore can never diſappoint that Faith, which in his own methods caſts it ſelf into the arms of his Kindneſs, and is his own Workmanſhip, and calls him Author. That Goodneſs that imparted it ſelf ſo freely in Creation, will not neglect thoſe nobler Creatures that put their truſt in him. This renders God a fit Object for truſt and confidence.

8. The eighth Inſtruction; This renders God worthy to be obeyed and honour'd. There is an Excellency in God, to allure, as well as Soveraignty to enjoyn Obedience: The infinite Excellency of his Nature is ſo great, that if his Goodneſs had promiſed us nothing to encourage our Obedience, we ought to prefer him before our ſelves, devote our ſelves to ſerve him, and make his glory our greateſt content; but much more when he hath given ſuch admirable Expreſſions of his Liberality, and ſtor'd us with hopes of richer and fuller Streams of it. When David conſider'd the Abſolute Goodneſs of his Nature, and the Relative Goodneſs of his Benefits, he preſently expreſſeth an ardent deſire to be acquainted with the Divine Statutes, that he might make ingenuous returns in a dutiful obſervance;**Pſal. 119.68.Ps 119:68 Thou art good, and thou doſt good, teach me thy Statutes. As his Goodneſs is the Original, ſo the acknowledgment of it is the end of all, which cannot be without an obſervance of his Will. His Goodneſs requires of us an ingenuous, not a ſervile Obedience.

And this is Eſtabliſht upon two Foundations.

1. Becauſe the Bounty of God hath laid upon us the ſtrongeſt Obligations. The ſtrength of an Obligation depends upon the greatneſs and numerouſneſs of the Benefits received. The more Excellent the favours are, which are conferr'd upon any Perſon, the more right hath the Benefactor, to claim an obſervance from the Perſon better'd by him. Much of the Rule and Empire, which hath been in ſeveral Ages conferred by Communities upon Princes, hath had its firſt ſpring from a ſenſe of the advantages they have receiv'd by them, either in protecting them from their Enemies, or reſcuing them from an ignoble Captivity; in enlarging their Territories, or increaſing their Wealth. Conqueſt hath been the Original of a conſtrain'd, but Beneficence always the Original of a voluntary and free Subjection**Amyrald. Diſcert. p. 65.. Obedience to Parents is founded upon their right, becauſe they are inſtrumental in beſtowing upon us Being and Life; and becauſe this of life is ſo great a benefit, the Law of Nature never diſſolves this Obligation of Obeying, and Honouring Parents; 'Tis as long liv'd as the Law of Nature, and hath an univerſal practice, by the ſtrength of that Law in all parts of the World: And thoſe rightful Chains are not unlockt, but by that which unties the knot between Soul and Body. Much more hath God p. 681a Right to be obey'd and reverenced, who is the principal Benefactor, and mov'd all thoſe ſecond Cauſes, to impart to us, what conduc'd to our advantage. The juſt Authority of God over us, reſults from the ſuperlativeneſs of his Bleſſings he hath pour'd down upon us, which cannot be equall'd, much leſs exceeded by any other. As therefore upon this account he hath a claim to our choiceſt Affections, ſo he hath alſo to moſt exact Obedience; and neither one, nor other can be denied him, without a ſordid and diſingenuous ingratitude; God therefore aggravates the Rebellion of the Jews, from the cares he had in the bringing them up **Iſaiah 2.2.Isa 2:2, and the miraculous deliverance from Egypt††Jer. 11.7, 8.Jer 11:7Jer 11:8, implying that thoſe Benefits were ſtrong Obligations to an ingenuous obſervance of him.

2. It is Eſtabliſht upon this, That God can enjoin the obſervance of nothing but what is good. He may by the Right of his Soveraign Dominion, command that which is indifferent in its own Nature; As in poſitive Laws, The not eating the Fruit of the Tree of the knowledge of good and evil, which had not been evil in it ſelf, ſet aſide the Command of God to the contrary; and likewiſe in thoſe Ceremonial Laws he gave the Jews: But in regard of the tranſcendent Goodneſs and Righteouſneſs of his Nature, he will not, he cannot Command any thing that is evil in it ſelf, or repugnant to the true intereſt of his Creature: And God never oblig'd the Creature to any thing, but what was ſo free from damaging it, that it highly conduced to its good and welfare; and therefore it is ſaid,**1 Joh. 5.3.1 John 5:3 That his Commands are not grievous: Not grievous in their own Nature, nor grievous to one poſſeſt with a true Reaſon. The Command given to Adam in Paradiſe was not grievous in it ſelf, nor could he ever have thought it ſo, but upon a falſe ſuppoſition inſtill'd into him by the Tempter. There is a pleaſure reſults from the Law of God to a holy Rational Nature, a ſweetneſs taſted both by the Underſtanding and by the Will, for they both rejoice the heart, and enlighten the Eyes of the Mind**Pſal. 19.8.Ps 19:8. God being Eſſentially Wiſdom and Goodneſs, cannot deviate from that Goodneſs in any Orders he gives the Creature; whatſoever he Enacts, muſt be agreeable to that Rule, and therefore he can Will nothing, but what is good and excellent, and what is good for the Creature;As a Heathen Maximus Tyrius, Diſſert. 22. p. 220. foreign. For ſince he hath put Originally into Man a Natural Inſtinct, to deſire that which is good, He would never Enact any thing for the Creatures obſervance, that might controul that deſire imprinted by himſelf, but what might countenance that Impreſſion of his own hand; for if God did otherwiſe, he would contradict his own Natural Law, and be a Deluder of his Creatures, if he impreſt upon them deſires one way, and order'd directions another. The truth is, all his Moral Precepts are Comely in themſelves, and they receive not their goodneſs from Gods poſitive Command, but that Command ſuppoſeth their goodneſs: If every thing were good becauſe God loves it, or becauſe God wills it, i. e. That Gods loving it, or willing it, made that good, which was not good before, then as Camero well argues ſomewhere, Gods goodneſs would depend upon his loving himſelf; He was good becauſe he loved himſelf, and was not good, till he loved himſelf; whereas indeed Gods loving himſelf, doth not make him good, but ſuppoſeth him good: He was good in the Order of Nature, before he loved himſelf, and his being good, was the ground of his loving himſelf, becauſe as was ſaid before, if there were any thing better than God, God would love that: For it is inconſiſtent with the Nature of God, and Infinite Goodneſs, not to love that which is good, and not to love that ſupreamly, which is the Supream Good. Further to underſtand it, you may conſider, If the Queſtion be askt, Why God loves himſelf? You would think it a reaſonable Anſwer to ſay; Becauſe he is good. But if the Queſtion be askt, Why God is good? You would think that Anſwer, becauſe he loves himſelf, would be deſtitute of Reaſon; but the true Anſwer would be, Becauſe his Nature is ſo, and he could not be God, if he were not good: Therefore Gods goodneſs is in order of our conception before his ſelf-love, and not his ſelf-love before his goodneſs: So the Moral things God Commands, are good in themſelves, before God Commands them; and ſuch, that if God ſhould Command the contrary, it would openly ſpeak him evil, and unrighteous. Abſtract from Scripture, and weigh things in your own Reaſon; Could you conceive God good, if he ſhould Command a Creature not to love p. 682him? Could you preſerve the Notion of a good Nature in him, if he did Command Murder, Adultery, Tyranny, and Cutting of Throats? You would wonder, to what purpoſe he made the World, and fram'd it for Society, if ſuch things were order'd, that ſhould deface all Comelineſs of Society: The Moral Commands given in the Word, appeared of themſelves very beautiful to meer Reaſon, that had no knowledge of the Written Law; they are good, and becauſe they are ſo, his goodneſs had moved his Soveraign Authority ſtrictly to enjoyn them. Now this goodneſs whereby he cannot oblige a Creature to any thing that is evil, ſpeaks him highly worthy of our Obſervance, and our Diſobedience to his Law to be full of unconceivable Malignity: That is the laſt thing.

2. Uſe is a Uſe of Comfort. He is a Good without mixture, Good without wearineſs, none good but God, none good purely, none good inexhauſtibly but God; becauſe he is good, we may upon our ſpeaking expect his inſtruction;**Pſal. 25.8.Ps 25:8 Good is the Lord, therefore will he teach Sinners in his way. His goodneſs makes him ſtoop to be the Tutor to thoſe Worms that lie proſtrate before him; and though they are Sinners full of filth, he drives them not from his School, nor denies them his Medicines, if they apply themſelves to him as a Phyſician. He is good in removing the Puniſhment due to our Crimes, and good in beſtowing Benefits, not due to our Merits; becauſe he is good, Penitent Believers may expect forgiveneſs,**Pſal. 86.5.Ps 86:5 Thou Lord art good, and ready to forgive. He acts not according to the rigor of the Law, but willingly grants his Pardon to thoſe that flie into the Arms of the Mediator: His goodneſs makes him more ready to forgive, than our neceſſities make us deſirous to enjoy: He charged not upon Job his impatient Expreſſions in Curſing the day of his Birth, his goodneſs paſſed that over in ſilence, and extolls him, for ſpeaking the thing that is right, right in the main, (**Job 42.7.Job 42:7when he charges his Friends, for not ſpeaking of him, the thing that is right, as his Servant Job had done.) He is ſo good, that if we offer the leaſt thing ſincerely, he will graciouſly receive it; If we have not a Lamb to offer, a Pigeon, or Turtle ſhall be accepted upon his Altar: He ſtands not upon Coſtly preſents, but ſincerely tender'd Services. All Conditions are ſweeten'd by it; whatſoever any in the World enjoy, is from a redundancy of this goodneſs; but whatſoever a good Man enjoys, is from a propriety in this goodneſs.

1. Here is Comfort in our Addreſſes to him. If he be a Fountain and Sea of Goodneſs, he cannot be weary of doing good, no more than a Fountain or Sea are of flowing. All goodneſs delights to communicate it ſelf: Infinite goodneſs hath then an infinite delight, in expreſſing it ſelf; 'tis a part of his goodneſs, not to be weary of ſhewing it; He can never then be weary of being ſollicited, for the effuſions of it; If he rejoyces over his People to do them good, he will rejoyce in any opportunities offer'd to him, to honour his Goodneſs, and gladly meet with a fit Subject for it: He therefore delights in Prayer; Never can we ſo delight in addreſſing, as he doth in imparting: He delights more in our Prayers, than we can our ſelves: Goodneſs is not pleaſed with ſhyneſs. To what purpoſe did his immenſe Bounty beſtow his Son upon us, but that we ſhould be accepted both in our Perſons and Petitions?**Eph. 1.6.Eph 1:6 ††Pſal. 34.15.Ps 34:15His Eyes are upon the Righteous, and his Ears are open to their Cry; He fixes the Eye of his Goodneſs upon them, and opens the Ears of his Goodneſs for them; He is pleaſed to behold them, and pleaſed to liſten to them, as if he had no pleaſure in any thing elſe: He loves to be ſought to, to give a vent to his Bounty;**Job 22.21.Job 22:21 Acquaint thy ſelf with God, and thereby good ſhall come unto thee. The word ſignifies, to accuſtom our ſelves to God; The more we accuſtom our ſelves in ſpeaking, the more he will accuſtom himſelf in giving: He loves not to keep his Goodneſs cloſe under lock and key, as Men do their Treaſures.**Matth. 7.7.Matt 7:7 If we knock, he opens his Exchequer; His Goodneſs is as flexible to our importunities, as his Power is invincible by the Arm of a ſilly Worm: He thinks his Liberality Honour'd, by being apply'd to, and your Addreſs to be a Recompenſe for his Expence. There is no reaſon to fear, ſince he hath ſo kindly invited us, but he will as heartily welcome us: The Nature of Goodneſs is to compaſſionate, and communicate, to pity and relieve, and that with a heartineſs and chearfulneſs: Man is weary of being often ſollicited, becauſe he p. 683hath a finite, not a bottomleſs goodneſs: He gives ſometimes to be rid of his Suppliant, not to encourage him to a ſecond approach. But every Experience God gives us of his Bounty, is a Motive to ſollicit him afreſh, and a kind of Obligation he hath laid upon himſelf, to renew it **1 Sam. 17.37.1 Sam 17:37: 'Tis one part of his goodneſs, that it is boundleſs and bottomleſs; We need not fear the waſting of it, nor any wearineſs in him to beſtow it. The Stock cannot be ſpent, and infinite Kindneſs can never become niggardly; When we have enjoyed it, there is ſtill an infinite Ocean in him to refreſh us, and as full Streams as ever to ſupply us. What an encouragement have we to draw near to God? We run in our ſtraights, to thoſe that we think have moſt good will, as well as power to relieve and protect us. The oftner we come to him, and the nearer we approach to him, the more of his influences we ſhall feel: As the nearer the Sun, the more of its heat inſinuates it ſelf into us. The greatneſs of God joyned with his goodneſs, hath more reaſon to encourage our approach to him, than our flight from him, becauſe his greatneſs never goes unattended with his goodneſs; and if he were not ſo good, he would not be ſo great in the apprehenſions of any Creature. How may his goodneſs, in the great gift of his Son encourage us to apply to him; ſince he hath ſet him as a days-Man between himſelf and us; and appointed him an Advocate, to preſent our Requeſts for us, and ſpeed them at the Throne of Grace, and he never leaves, till Divine Goodneſs ſubſcribes a Fiat, to our believing and juſt Petitions?

2. Here is Comfort in Afflictions. What can we fear from the conduct of infinite Goodneſs? Can his hand be heavy upon thoſe that are humble before him? They are the hands of infinite Power indeed, but there is not any motion of it upon his People, but is order'd by a Goodneſs, as infinite as his Power; which will not ſuffer any Affliction, to be too ſharp or too long. By what ways ſoever he conveys Grace to us here, and prepares us for glory hereafter, they are good, and thoſe are the good things, he hath chiefly obliged himſelf to give;**Pſal. 84.11,Ps 84:11 Grace and glory will he give, and no good thing will he with-hold from them, that walk uprightly. This David comforted himſelf with, in that which his devout Soul accounted the greateſt Calamity, his abſence from the Courts, and Houſe of God. Verſe 2.Not an ill will, but a good will directs his Scourges; He is not an idle Spectator of our Combats; His thoughts are fuller of kindneſs, than ours in any caſe can be of trouble: And becauſe he is good, he wills the beſt good in every thing he acts; in Exerciſing Vertue, or Correcting Vice: There is no Affliction without ſome apparent mixtures of goodneſs; When he ſpeaks, how he had ſmitten Iſrael **Jer. 2.30.Jer 2:30; He preſently adds,††Verſe 31. Have I been a Wilderneſs to Iſrael, a Land of darkneſs? Though he led them through a Deſert, yet he was not a deſert to them; He was no Land of darkneſs to them; While they marched through a Land of barrenneſs, he was a Caterer to provide them Manna, and a place of broad Rivers, and Streams. How often hath Divine Goodneſs made our Afflictions our Conſolations? Our Diſeaſes our Medicines, and his gentle Strokes reviving Cordials? How doth he provide for us above our deſerts, even while he doth puniſh us beneath our Merits? Divine Goodneſs can no more mean ill, than Divine Wiſdom can be miſtaken in its End, or Divine Power over-rul'd in its Actions. Charity thinks no evil **1 Cor. 13.5.1 Cor 13:5, Charity in the Stream doth not, much leſs doth Charity in the Fountain. To be afflicted by a hand of Goodneſs, hath ſomething comfortable in it, when to be afflicted by an Evil hand, is very odious. Elijah who was loth to die by the hand of a Whoriſh, Idolatrous Jezabel, was very deſirous to die by the hand of God **1 Kings 19.2, 3, 4.1 Kgs 19:21 Kgs 19:31 Kgs 19:4. He accounted it a miſery, to have died by her hand, who hated him, and had nothing but Cruelty; and therefore fled from her, when he wiſhed for death, as a deſirable thing by the hand of that God, who had been good to him, and could not but be good in whatſoever he acted.

3. The third Comfort flowing from this Doctrine of the Goodneſs of God, is, 'Tis a ground of aſſurance of Happineſs. If God be ſo good, that nothing is better, and loves himſelf, as he is good, he cannot be wanting in love to thoſe, that reſemble his Nature, and imitate his Goodneſs: He cannot but love his own Image of goodneſs; where ever he finds it, he cannot but be bountiful to it; p. 684for it is impoſſible there can be any love to any Object, without wiſhing well to it, and doing well for it. If the Soul loves God as its chiefeſt good, God will love the Soul as his pious Servant: As he hath offer'd to them the higheſt allurements, ſo he will not with-hold the choiceſt communications. Goodneſs cannot be a deluding thing; It cannot conſiſt with the nobleneſs and largeneſs of this Perfection, to invite the Creature to him, and leave the Creature empty of him, when it comes. 'Tis inconſiſtent with this Perfection, to give the Creature a knowledge of himſelf, and a deſire of enjoyment larger than that knowledge, a deſire to know, and enjoy him perpetually, yet never intend to beſtow an Eternal Communication of himſelf upon it. The Nature of Man was erected by the goodneſs of God, but with an enlarg'd deſire for the higheſt Good, and a Capacity of enjoying it. Can Goodneſs be thought to be deceitful, to fruſtrate its own Work, be tired with its own Effuſions, to let a gracious Soul groan under its burthen, and never reſolve to eaſe him of it? To ſee delightfully the aſpirings of the Creature to another State, and reſolve, never to admit him to a happy iſſue of thoſe deſires? 'Tis not agreeable to this unconceivable Perfection, to be unconcern'd in the longings of his Creature, ſince their firſt longings were placed in them, by that Goodneſs which is ſo free from mocking the Creature, or falling ſhort of its well grounded Expectations or Deſires, that it infinitely exceeds them. If Man had continued in Innocence, the goodneſs of God without queſtion would have continued him in Happineſs: And ſince he hath had ſo much goodneſs, to reſtore Man, would it not be diſhonourable to that goodneſs, to break his own Conditions, and defeat the believing Creature of Happineſs, after it hath complied with his terms? He is a Believers God in Covenant, and is a God in the utmoſt extent of this Attribute, as well as of any other; and therefore will not communicate mean and ſhallow Benefits, but according to the grandeur of it, Soveraign and Divine, ſuch as the gift of a happy Immortality. Since he had no obligation upon him, to make any promiſe, but the ſweetneſs of his own Nature, the ſame is as ſtrong upon him, to make all the words of his Grace good; They cannot be invalid in any one tittle of them, as long as his Nature remains the ſame; And his goodneſs cannot be diminiſht, without the impairing of his Godhead, ſince it is inſeparable from it. Divine Goodneſs will not let any Man ſerve God for nought; He hath promiſed our weak Obedience, more than any Man in his right Wits can ſay it Merits:**Matth. 10.42.Matt 10:42 A Cup of cold Water ſhall not loſe its Reward. He will manifeſt our good actions, as he gave ſo high a teſtimony to Job, in the face of the Devil his Accuſer: It will not only be the happineſs of the Soul, but of the Body, the whole Man, ſince Soul and Body were in conjunction in the acts of Righteouſneſs; it conſiſts not with the goodneſs of God to reward the one, and to let the other lie in the ruines of its firſt nothing: To beſtow joy upon the one, for its being principal, and leave the other without any Sentiments of joy, that was inſtrumental in thoſe good Works, both commanded, and approv'd by God: He that had the goodneſs to pity our Original Duſt, will not want a goodneſs to advance it: And if we put off our Bodies, 'tis but afterwards to put them on repair'd, and freſher. From this Goodneſs, the Upright may expect all the Happineſs their Nature is capable of.

4. It is a ground of Comfort in the midſt of publick dangers. This hath more ſweetneſs in it to ſupport us, than the malice of Enemies hath to deject us; becauſe he is good, he is a ſtrong hold in the day of trouble **Nah. 1.7.Nah 1:7. If his goodneſs extends to all his Creatures, it will much more extend to thoſe that honour him: If the Earth be full of his goodneſs, that part of Heaven which he hath upon Earth, ſhall not be empty of it. He hath a Goodneſs often to deliver the Righteous, and a Juſtice to put the Wicked in his ſtead**Prov. 11.8.Prov 11:8. When his People have been under the power of their Enemies, he hath chang'd the Scene, and put the Enemies under the power of his People: He hath clapt upon them the ſame Bolts, which they did upon his Servants. How comfortable is this Goodneſs, that hath yet maintain'd us in the midſt of dangers, preſerved us in the mouth of Lyons, quencht kindled Fire; Hitherto reſcued us from deſign'd ruine ſubtilly hatcht, and ſupported us in the midſt of Men, very p. 685paſſionate for our deſtruction? How hath this watchful goodneſs been a Sanctuary to us in the midſt of an upper Hell?

3. The third Uſe is of Exhortation.

1. How ſhould we endeavour after the enjoyment of God as good? How earneſtly ſhould we deſire him? As there is no other Goodneſs worthy of our ſupream love, ſo there is no other Goodneſs worthy our moſt ardent thirſt. Nothing deſerves the name of a deſirable good, but as it tends to the attainment of this: Here we muſt pitch our deſires, which otherwiſe will terminate in nullities; or unconceivable diſturbances.

1. Conſider, nothing but good can be the Object of a Rational Appetite. The Will cannot direct its motion to any thing under the notion of evil, evil in it ſelf, or evil to it; whatſoever Courts it, muſt preſent it ſelf in the quality of a good in its own nature, or in its preſent Circumſtances to the preſent ſtate and condition of the deſire; it will not elſe elſe touch or affect the Will. This is the language of that faculty, Who will ſhew me any good **Pſal. 4.6.Ps 4:6? And good is as inſeparably the Object of the wills motion, as truth is of the underſtandings inquiry. Whatſoever a Man would allure another to comply with, he muſt propoſe to the Perſon under the notion of ſome beneficialneſs to him in point of honour, profit, or pleaſure; To act after this manner, is the proper Character of a Rational Creature. And though that which is evil, is often embrac'd, inſtead of that which is good; and what we entertain as conducing to our felicity, proves our misfortune, yet that is from our ignorance, and not from a formal choice of it as evil; for what evil is choſen, it is not poſſible to chooſe under the conception of evil, but under the appearance of a good, though it be not ſo in reality. 'Tis inſeparable from the Wills of all Men, to propoſe to themſelves that which in the opinion and judgment of their underſtandings or imagination is good, though they often miſtake and cheat themſelves.

2. Since that Good is the Object of a Rational Appetite, the pureſt, beſt, and moſt univerſal good, ſuch as God is, ought to be moſt ſought after. Since good only is the Object of a Rational Appetite, all the motions of our Souls ſhould be carried to the firſt and beſt Good: A real good is moſt deſirable; The greateſt Excellency of the Creatures cannot ſpeak them ſo, ſince by the Corruption of Man they are ſubjected to vanity **Rom. 8.20.Rom 8:20. God is the moſt Excellent Good without any ſhadow: A real ſomething without that nothing, which every Creature hath in its nature**Iſai. 40.17.Isa 40:17. A perfect good can only give us content; the beſt goodneſs in the Creature is but ſlender and imperfect; had not the venom of Corruption infus'd a vanity into it, the make of it ſpeaks it finite, and the beſt qualities in it are bounded, and cannot give ſatisfaction to a Rational Appetite, which bears in its nature an imitation of Divine Infiniteneſs; and therefore can never find an Eternal reſt in mean trifles. God is above the imperfection of all Creatures; Creatures are but drops of goodneſs, at beſt but ſhallow Streams; God is like a teeming Ocean, that can fill the largeſt as well as the narroweſt Creek. He hath an accumulative goodneſs; ſeveral Creatures anſwer ſeveral neceſſities, but one God can anſwer all our wants: He hath an univerſal fulneſs, to overtop our univerſal emptineſs: He contains in himſelf the ſweetneſs of all other goods, and holds in his Boſom plentifully, what Creatures have in their Natures ſparingly. Creatures are uncertain goods; As they begin to exiſt, ſo they may ceaſe to be; they may be gone with a breath, they will certainly languiſh, if God blows upon them:**Iſai. 40.24.Isa 40:24 The ſame Breath that rais'd them, can blaſt them; but who can rifle God of the leaſt part of his Excellency? Mutability is inherent in the Nature of every Creature, as a Creature. All ſublunary things are as gourds, that refreſh us one moment with their preſence, and the next fret us with their abſence; Like fading Flowers ſtrutting to day, and drooping to morrow**Iſai. 40.6.Isa 40:6; While we poſſeſs them, we cannot clip their Wings, that may carry them away from us, and may make us vainly ſeek, what we thought we firmly held. But God is as permanent a good, as he is a real one: He hath Wings to flie to them that ſeek him, but no Wings to flie from them for ever, and leave them. God is an univerſal good; that which is good to one, may be evil to another, what is deſirable by one, may be refus'd as inconvenient for another: p. 686But God being an univerſal, unſtain'd good, is uſeful for all, convenient to the natures of all, but ſuch as will continue in enmity againſt him: There is nothing in God can diſpleaſe a Soul, that deſires to pleaſe him; when we are darkneſs, he is a light to ſcatter it, when we are in want, he hath riches to relieve us, when we are in a Spiritual death, he is a Prince of life to deliver us, when we are defil'd, he is Holineſs to purifie us: 'Tis in vain to fix our hearts any where but on him, in the deſire of whom there is a delight, and in the enjoyment of whom there is an unconceivable pleaſure.

3. He is to be moſt ſought after, ſince all things elſe that are deſirable, had their goodneſs from him. If any thing be deſirable becauſe of its goodneſs, God is much more deſirable becauſe of his, ſince all things are good by a participation, and nothing good but by his print upon it: As what Being Creatures have, was deriv'd to them by God, ſo what goodneſs they are poſſeſſed with, they were furniſht with it by God: All goodneſs flow'd from him, and all Created goodneſs is ſummed up in him. The Streams ſhould not terminate our appetite, without aſpiring to the Fountain. If the Waters in the Chanel which receive mixture, communicate a pleaſure, the taſte of the Fountain muſt be much more delicious: That Original Perfection of all things, hath an unconceivable beauty, above thoſe things it hath fram'd. Since thoſe things live not by their own ſtrength, nor nouriſh us by their own liberality, but by the Word of God **Matth. 4.4.Matt 4:4, that God that ſpeaks them into life, and ſpeaks them into uſefulneſs, ſhould be moſt ardently deſir'd as the beſt. If the ſparkling glory of the viſible Heavens delight us, and the beauty, and bounty of the Earth pleaſe and refreſh us, what ſhould be the language of our Souls upon thoſe views and taſts, but that of the Pſalmiſt? Whom have I in Heaven but thee, and there is none upon Earth, that I can deſire beſide thee **Pſal. 73.25.Ps 73:25? No greater good can poſſibly be deſir'd, and no leſs good ſhould be ardently deſir'd: As he is the ſupream Good, ſo we ſhould bear that regard to him as ſupreamly, and above all to thirſt for him: As he is good, he is the Object of deſire; as the choiceſt and firſt goodneſs, he is deſirable with the greateſt vehemency. Give me Children, or elſe I die, was an uncomely ſpeech,**Gen. 30.1.Gen 30:1 the one was granted, and the other inflicted; ſhe had Children, but the laſt coſt her her life: But give me God, or I will not be content, is a gracious ſpeech, wherein we cannot miſcarry; All that God demands of us, is, that we ſhould long for him, and look for our happineſs only in him. That is the firſt thing, endeavour after the enjoyment of God as good.

2. Often meditate on the goodneſs of God. What was Man produc'd for, but to ſettle his thoughts upon this? What ſhould have been Adam's employment in Innocence, but to read over all the lines of Nature, and fix his Contemplations on that good hand, that drew them? What is Man endued with reaſon for, above all other Animals, but to take notice of this goodneſs, ſpread over all the Creatures, which they themſelves though they felt it, could not have ſuch a ſenſe of, as to make anſwerable returns to their Benefactor? Can we ſatisfie our ſelves, in being Spectators of it, and Enjoyers of it, only in ſuch a manner as the Brutes are? The Beaſts behold things, as well as we, they feel the warm beams of this Goodneſs as well as we, but without any reflection upon the Author of them. Shall Divine Bleſſings meet with no more from us, but a brutiſh view, and beholding of them? What is more juſt, than to ſpend a thought upon him, who hath inlarg'd his hand in ſo many Benefits to us? Are we indebted to any, more than we are to him? Why ſhould we ſend our Souls to viſit any thing more than him in his Works? That we are able to meditate on him, is a part of his goodneſs to us, who hath beſtow'd that capacity upon us; and if we will not, 'tis a great part of our ingratitude. Can any thing more delightful enter into us, than that of the kind and gracious diſpoſition of that God, who firſt brought us out of the Abyſs of an unhappy nothing, and hath hitherto ſpread his Wings over us? Where can we meet with a nobler Object than Divine Goodneſs? And what nobler work can be practiced by us, than to conſider it? What is more ſenſible in all the Operations of his hands, than his skill as they are conſider'd in themſelves, and his goodneſs as they are conſider'd in relation to us? 'Tis ſtrange, that we ſhould miſs the thoughts of it; that we ſhould look upon p. 687this Earth, and every thing in it, and yet overlook that, which it is moſt full of, viz. Divine Goodneſs;**Pſal. 33.5…Ps 33:5 It runs through the whole web of the World, all is fram'd, and diverſifyed by Goodneſs: 'Tis one intire ſingle Goodneſs, which appears in various garbs and dreſſes in every part of the Creation. Can we turn our Eyes inward, and ſend our Eyes outward, and ſee nothing of a Divinity in both, worthy of our deepeſt and ſeriouſeſt thoughts? Is there any thing in the World we can behold, but we ſee his Bounty, ſince nothing was made, but is one way or other beneficial to us? Can we think of our daily food, but we muſt have ſome reflecting thoughts on our great Caterer? Can the ſweetneſs of the Creature to our Palate, obſcure the ſweetneſs of the Provider to our Minds? 'Tis ſtrange that we ſhould be regardleſs of that, wherein every Creature without us, and every ſenſe within us, and about us is a Tutor to inſtruct us! Is it not reaſon we ſhould think of the times, wherein we were nothing, and from thence run back, to a never begun Eternity; and view our ſelves in the thoughts of that Goodneſs, to be in time brought forth upon this ſtage, as we are at preſent? Can we conſider but one act of our underſtandings, but one thought, one bloſſom, one ſpark of our Souls mounting upwards, and not reflect upon the goodneſs of God to us, who in that faculty that ſparkles out Rational thoughts, has advanced us to a nobler State, and endued us with a nobler Principle, than all the Creatures we ſee on Earth, except thoſe of our own Rank and Kind? Can we conſider but one fooliſh thought, one ſinful act, and reflect upon the guilt and filth of it, and not behold Goodneſs in ſparing us, and Miracles of Goodneſs in ſending his Son to die for us, for the Expiation of it? This Perfection cannot well be out of our thoughts, or at leaſt it is horrible it ſhould, when it is writ in every line of the Creation, and in a legible Rubrick in Bloody Letters in the Croſs of his Son. Let us think with our ſelves, how often he hath multiplied his Bleſſings, when we did deſerve his Wrath; how he hath ſent one unexpected Benefit upon the heel of another, to bring us with a ſwift pace the tidings of good will to us? How often hath he deliver'd us from a Diſeaſe, that had the Arrows of Death in its hand, ready to pierce us? How often hath he turn'd our fears into joys, and our diſtempers into promoters of our felicity? How often hath he mated a temptation, ſent ſeaſonable ſupplies, in the midſt of a ſore diſtreſs, and prevented many dangers, which we could not be ſo ſenſible of, becauſe we were in a great meaſure ignorant of them? How ſhould we meditate upon his goodneſs to our Souls, in preventing ſome Sins, in pardoning others, in darting upon us the knowledge of his Goſpel, and of himſelf in the face of his Son Chriſt? This ſeems to ſtick much upon the Spirit of Paul, ſince he doth ſo often ſprinkle his Epiſtles with the Titles of the Grace of God, Riches of Grace, Ʋnſearchable Riches of God, Riches of Glory, and cannot ſatisfie himſelf with the Extolling of it. Certainly we ſhould bear upon our heart, a deep and quick ſenſe of this Perfection; as it was the deſign of God to manifeſt it, ſo it would be acceptable to God, for us to have a ſenſe of it: A dull receiver of his Bleſſings, is no leſs nauſeous to him, than a dull diſpenſer of his Alms: He loves a chearful giver **2 Cor. 9.7.2 Cor 9:7: He doth himſelf, what he loves in others; He is chearful in giving, and he loves we ſhould be ſerious in thinking of him, and have a right apprehenſion, and ſenſe of his Goodneſs.

1. A right ſenſe of his Goodneſs would diſpoſe us to an ingenuous Worſhip of God. It would damp our averſneſs to any act of Religion; What made David ſo reſolute, and ready to Worſhip towards his holy Temple, but the ſenſe of his loving kindneſs **Pſal. 138.2.Ps 138:2? This would render him always in our mind, a worthy Object of our Devotion, a Stable Prop of our Confidence. We ſhould then adore him, when we conſider him as our God, and our ſelves as the People of his Paſture, and the Sheep of his hand **Pſal. 95.7.Ps 95:7: We ſhould ſend up Prayers with ſtrong faith and feeling, and Praiſes with great joy and pleaſure. The ſenſe of his Goodneſs would make us love him, and our love to him would quicken our adoration of him; but if we regard not this, we ſhall have no mind to think of him, no mind to act any thing towards him; We may tremble at his Preſence, but not heartily Worſhip him; We ſhall rather look upon him as a Tyrant, and think no other affection due to him, than what we reſerve for an Oppreſſor, viz. hatred and ill will.

p. 6882. A ſenſe of it will keep us humble. A ſenſe of it would effect that, for which it ſelf was intended, viz. bring us to a Repentance for our Crimes, and not ſuffer us to harden our ſelves againſt him. When we ſhould deeply conſider, how he hath made the Sun to ſhine upon us, and his Rain to fall upon the Earth for our ſupport; the one to ſupple the Earth, and the other to aſſiſt the Juyce of it to bring forth Fruits: How would it reflect upon us, our ill requitals, and make us hang down our heads before him in a low poſture, pleaſing to him, and advantageous to our ſelves? What would the firſt charge be upon our ſelves, but what Moſes brings in his Expoſtulation againſt the Iſraelites; **Deut. 32.6.Deut 32:6Do I thus requite the Lord? What is this goodneſs for me, who am ſo much below him; for me, who have ſo much incenſed him; for me, who have ſo much abus'd, what he hath allow'd? It would bring to remembrance the horrour of our Crimes, and ſet us a bluſhing before him, when we ſhould conſider the multitude of his Benefits, and our unworthy behaviour that hath not conſtrain'd him, even againſt the inclination of his Goodneſs, to puniſh us. How little ſhould we plead for a further liberty in Sin, or palliate our former faults? When we ſet Divine Goodneſs in one Column, and our Tranſgreſſions in another, and compare together their ſeveral Items; it would fill us with a deep conſciouſneſs of our own guilt, and deveſt us of any worth of our own in our approaches to him: It would humble us, that we cannot love ſo obliging a God, as much as he deſerves to be loved by us: It would make us humble before Men. Who would be proud of a meer Gift, which he knows he hath not Merited? How ridiculous would that Servant be, that ſhould be proud of a rich Livery, which is a Badge of his Service, not a Token of his Merit, but of his Maſters Magnificence and Bounty, which though he wear this day, he may be ſtript of to morrow, and be turn'd out of his Maſters Family?

3. A ſenſe of the Divine Goodneſs would make us faithful to him. The Goodneſs of God obligeth us to ſerve him, not to offend him: The freeneſs of his Goodneſs ſhould make us more ready, to contribute to the advancement of his Glory. When we conſider the Benefits of a Friend proceed out of kindneſs to us, and not out of ſelf ends and vain applauſe, it works more upon us, and makes us more careful of the honour of ſuch a Perſon. 'Tis a pure Bounty God hath manifeſted in Creation, and Providence, which could not be for himſelf, who being Bleſſed for ever, wanted nothing from us: It was not to draw a profit from us, but to impart an advantage to us, Our goodneſs extends not to him **Pſal. 16.2.Ps 16:2. The ſervice of the Benefactor is but a Rational return for Benefits, whence Nehemiah aggravates the Sins of the Jews, **Neh. 9.35.Neh 9:35† They have not ſerved thee in thy great goodneſs, that thou gaveſt them, i. e. which thou didſt freely beſtow upon them. How ſhould we dare to ſpend upon our Luſts, that which we poſſeſs, if we conſider'd by whoſe liberality we came by it? How ſhould we dare to be unfaithful in the Goods, he hath made us Truſtees of? A deep ſenſe of Divine Goodneſs will enoble the Creature, and make it act for the moſt glorious, and noble end: It would ſtrike Satans Temptation dead, at a blow: It would pull off the falſe Mask, and Vizor from what he preſents to us, to draw us from the ſervice of our Benefactor. We could not with a ſenſe of this, think him kinder to us, than God hath, and will be, which is the great motive of Men, to joyn hands with him, and turn their backs upon God.

4. A ſenſe of the Divine Goodneſs, would make us patient under our Miſeries. A deep ſenſe of this, would make us give God the honour of his Goodneſs in whatſoever he doth, though the reaſon of his actions be not apparent to us, nor the event and iſſue of his proceedings foreſeen by us. 'Tis a ſtated caſe, that goodneſs can never intend ill, but deſigns good in all its acts, to them that love God **Rom. 8.28.Rom 8:28: Nay, he always deſigns the beſt; when he beſtows any thins upon his People, he ſees it beſt, they ſhould have it; and when he removes any thing from them, he ſees it beſt, they ſhould loſe it. When we have loſt a thing, we loved, and refuſe to be comforted, a ſenſe of this Perfection, which acts God in all, would keep us from misjudging our ſufferings, and meaſuring the intention of the hand, that ſent them, by the ſharpneſs of what we feel. What Patient fully perſwaded of the affection of the Phyſician, would not value him, though that p. 689which is given to purge out the Humours, racks his Bowels? When we loſe, what we love, perhaps it was ſome outward luſtre tickled our apprehenſions, and we did not ſee the Viper, we would have harm'd our ſelves by; but God ſeeing it, ſnatcht it from us, and we mutter, as if he had been Cruel, and depriv'd us of the good we imagin'd, when he was kind to us, and freed us from the hurt, we ſhould certainly have felt. We ſhould regard that, which in goodneſs he takes from us, at no other rate than ſome guilded Poyſon, and lurking Venom; The ſufferings of Men though upon high provocations, are often follow'd with rich Mercies, and many times are intended as preparations for greater goodneſs. When God utters that Rhetorick of his Bowels,**Hoſ. 11.8.Hos 11:8 How ſhall I give thee up Oh Ephraim, I will not execute the fierceneſs of my anger! he intended them Mercy in their Captivity, and would prepare them by it, to walk after the Lord. And it is likely, the Poſterity of thoſe Ten Tribes were the firſt that ran to God, upon the publiſhing the Goſpel, in the places where they lived: He doth not take away himſelf, when he takes away outward Comforts: While he ſnatcheth away the Rattles we play with, he hath a Breaſt in himſelf, for us to ſuck. The conſideration of his Goodneſs, would diſpoſe us to a compos'd frame of Spirit. If we are ſick, 'tis Goodneſs it is a Diſeaſe, and not a Hell. 'Tis Goodneſs, that it is a Cloud, and not a total Darkneſs. What if he transfers from us, what we have? He takes no more, than what his Goodneſs firſt imparted to us; And never takes ſo much from his People, as his Goodneſs leaves them: If he ſtrips them of their lives, he leaves them their Souls, with thoſe faculties he furniſht them with at firſt, and removes them from thoſe Houſes of Clay to a richer Manſion. The time of our Sufferings here, were it the whole Courſe of our Life, bears not the proportion of a moment, to that endleſs Eternity wherein he hath deſign'd to manifeſt his Goodneſs to us. The Conſideration of Divine Goodneſs would teach us to draw a Calm, even from Storms, and diſtil Balſom from Rods; If the Reproofs of the Righteous be an excellent Oyl,**Pſal. 145.5.Ps 145:5 we ſhould not think the Corrections of a good God, to have a leſs Vertue.

5. A ſenſe of the Divine Goodneſs, would mount us above the World. It would damp our appetites after meaner things, we ſhould look upon the World not as a God, but a Gift from God, and never think the Preſent better than the Donor. We ſhould never lie ſoaking in muddy Puddles, were we always fill'd with a ſenſe of the richneſs, and clearneſs of this Fountain, wherein we might bath our ſelves: Little petty Particles of good would give us no content, when we were ſenſible of ſuch an unbounded Ocean. Infinite Goodneſs rightly apprehended, would dull our deſires after other things, and ſharpen them with a keener edge, after that which is beſt of all. How earneſtly do we long for the preſence of a Friend, of whoſe good will towards us, we have full experience?

6. It would check any Motions of Envy. It would make us joy in the proſperity of good Men, and hinder us from envying the outward felicity of the Wicked. We ſhould not dare with an evil Eye, to cenſure his good Hand**Matth. 20.15.Matt 20:15, but approve, of what he thinks fit to do both in the matter of his Liberality, and the Subjects he chooſeth for it. Though if the diſpoſal were in our hands, we ſhould not imitate him, as not thinking them Subjects fit for Bounty; Yet ſince it is in his hands, we be to approve of his actions, and not have an ill will towards him for his Goodneſs, or towards thoſe he is pleaſed to make the Subjects of it. Since all his Doles are given, to invite Man to Repentance **Rom. 2.4.Rom 2:4, to envy them thoſe Goods, God hath beſtow'd upon them, is to envy God the Glory of his own Goodneſs, and them the felicity thoſe things might move them to aſpire to. 'Tis to wiſh God more contracted, and thy Neighbour more miſerable; But a deep ſenſe of his Soveraign Goodneſs, would make us rejoyce in any marks of it upon others, and move us to bleſs him, inſtead of cenſuring him.

7. It would make us thankful. What can be the moſt proper, the moſt natural Reflection, when we behold the moſt magnificent Characters, he hath imprinted upon our Souls; the conveniency of the Members, he hath compacted in our Bodies, but a Praiſe of him? Such Motion had David upon the firſt Conſideration,**Pſal. 139.14.Ps 139:14 I will praiſe thee, for I am fearfully and wonderfully made. p. 690What could be the moſt natural Reflection, when we behold the rich Prerogatives of our Natures above other Creatures, the proviſion he hath made for us, for our delight in the beauties of Heaven, for our ſupport in the Creatures on Earth? What can reaſonably be expected from uncorrupted Man, to be the firſt motion of his Soul, but an extolling the bountiful hand of the inviſible Donor, who ever he be? This would make us venture at ſome endeavours of a grateful acknowledgment, though we ſhould deſpair of rendring any thing proportionable to the greatneſs of the Benefit; and ſuch an acknowledgment of our own weakneſs, would be an acceptable part of our gratitude; Without a due and deep ſenſe of Divine Goodneſs, our praiſe of it, and thankfulneſs for it, will be but cold, formal, and cuſtomary, our Tongues may bleſs him, and our Heart ſlight him. And this will lead us to the third Exhortation.

3. Which is that of thankfulneſs for Divine Goodneſs. The abſolute Goodneſs of God, as it is the Excellency of his Nature, is the Object of Praiſe: The Relative Goodneſs of God, as he is our Benefactor, is the Object Thankfulneſs; This was always a Debt due from Man to God, he had Obligations in the time of his Integrity, and was then to render it; he is not leſs, but more oblig'd to it in the State of Corruption; The Benefits being the greater, by how much the more unworthy he is of them by reaſon of his Revolt. The Bounty beſtow'd upon an Enemy that merits the contrary, ought to be received with a greater Reſentment, than that beſtow'd on a Friend, who is not unworthy of Teſtimonies of Reſpect. Gratitude to God is the Duty of every Creature, that hath a ſenſe of it ſelf. The more Excellent Being any enjoy, the more devout ought to be the acknowledgment. How often doth David ſtir up, not only himſelf, but ſummon all Creatures, even the inſenſible ones to joyn in the Conſort?**Pſal. 148.Ps 148 He calls to the Deeps, Fire, Hail, Snow, Mountains, and Hills, to bear a part in this work of Praiſe; Not that they are able to do it actively, but to ſhew that Man is to call in the whole Creation to aſſiſt him paſſively, and ſhould have ſo much Charity to all Creatures, as to receive what they offer, and ſo much affection to God as to preſent to him, what he receives from him. Snow and Hail cannot bleſs and praiſe God, but Man ought to praiſe God for thoſe things, wherein there is a mixture of trouble and inconvenience, ſomething to moleſt our ſenſe, as well as ſomething that improves the Earth for Fruit. This God requires of us, for this, he inſtituted ſeveral Offerings, and requir'd a little Portion of Fruits, to be preſented to him, as an acknowledgment they held the whole from his Bounty. And the end of the Feſtival Days among the Jews, was to revive the memory of thoſe ſignal acts, wherein his Power for them, and his Goodneſs to them, had been extraordinarily evident. 'Tis no more but our Mouths to Praiſe him, and our Hand to Obey him, that he exacts at our hands. He commands us not to expend, what he allows us, in the Erecting ſtately Temples to his Honour; all the Coyn he requires to be paid with for his Expence, is the offering of Thanksgiving **Pſal. 50.14.Ps 50:14: And this we ought to do, as much as we can, ſince we cannot do it, as much as he Merits, for who can ſhew forth all his praiſe Pſal. 106.2.Ps 106:2? If we have the Fruit of his Goodneſs, 'tis fit he ſhould have the Fruit of our Lips **Heb. 13.15.Heb 13:15. The leaſt Kindneſs ſhould inflame our Souls with a kindly Reſentment: Though ſome of his Benefits have a brighter, ſome a darker aſpect towards us, yet they all come from this common Spring; His Goodneſs ſhines in all; there are the footſteps of Goodneſs in the leaſt, as well as the ſmiles of Goodneſs in the greateſt; the meaneſt therefore is not to paſs without a regard of the Author. As the Glory of of God is more illuſtrious in ſome Creatures than in others, yet it glitters in all, and the loweſt as well as the higheſt adminiſters matter of Praiſe. But they are not only little things, but the choicer favours he hath beſtow'd upon us. How much doth it deſerve our acknowledgment, that he ſhould contrive our Recovery, when we had plotted our Ruine? That when he did from Eternity behold the Crimes, wherewith we would incenſe him, he ſhould not according to the Rights of Juſtice, caſt us into Hell, but prize us at the Rate of the Blood and Life of his only Son, in value above the Blood of Men and Lives of Angels. How ſhould we bleſs that God, that we have yet a Goſpel among us, that we p. 691are not driven into the utmoſt Regions, that we can attend upon him in the face of the Sun, and not forced to the ſecret obſcurities of the Night? Whatſoever we enjoy, whatſoever we receive, we muſt own him as the Donor, and read his Hand in it. Rob him not of any Praiſe, to give to an Inſtrument. No Man hath wherewithal to do us good, nor a heart to do us good, nor opportunities of benefiting us, without him. When the Cripple received the ſoundneſs of his Limbs from Peter, he praiſed the Hand, that ſent it, not the Hand that brought it:**Acts 3.6. Verſe 8.Acts 3:6 He praiſed God. When we want any thing that is good, let the goodneſs of Divine Nature move us to Davids practice, to thirſt after God **Pſal 42.1.Ps 42:1: And when we feel the motions of his Goodneſs to us, let us imitate the Temper of the ſame Holy Man;**Pſal. 103.2.Ps 103:2 Bleſs the Lord O my Soul, and forget not all his benefits. 'Tis an unworthy Carriage, to deal with him, as a Traveller doth with a Fountain, kneel down to drink of it, when he is thirſty, and turn his back upon it, and perhaps never think of it more, after he is ſatisfied.

4. And Laſtly, Imitate this Goodneſs of God. If his Goodneſs hath ſuch an influence upon us, as to make us love him, it will alſo move us with an ardent Zeal, to imitate him in it. Chriſt makes this uſe from the Doctrine of Divine Goodneſs,**Matth. 5.44, 45.Matt 5:44Matt 5:45 Do good to them that hate you, that you may be the Children of your Father, which is in Heaven, for he makes his Sun to riſe on the evil and on the good. As Holineſs is a Reſemblance of Gods Purity, ſo Charity is a Reſemblance of Gods Goodneſs: And this our Saviour calls Perfection;Verſe 48. Be ye therefore perfect, even as your Father which is in Heaven, is perfect. As God would not be a perfect God without Goodneſs, ſo neither can any be a perfect Chriſtian without Kindneſs; Charity and Love being the ſplendour and lovelineſs of all Chriſtian Graces, as Goodneſs is the ſplendour and lovelineſs of all Divine Attributes. This, and Holineſs are order'd in the Scripture to be the grand Patterns of our imitation: Imitate the Goodneſs of God in two things.

1. In relieving, and aſſiſting others in diſtreſs. Let our heart be as large in the capacity of Creatures, as God's is in the capacity of a Creator. A large heart from him to us, and a ſtrait heart from us to others, will not ſuit: Let us not think any ſo far below us, as to be unworthy of our Care, ſince God thinks none, that are infinitely diſtant from him, too mean for his. His infinite Glory mounts him above the Creature, but his infinite Goodneſs ſtoops him to the meaneſt Works of his hands. As he lets not the Tranſgreſſions of Proſperity, paſs without puniſhment, ſo he lets not the diſtreſs of his Afflicted People, paſs him without ſupport. Shall God provide for the eaſe of Beaſts, and ſhall not we have ſome tenderneſs towards thoſe, that are of the ſame Blood with our ſelves, and have as good Blood to boaſt of, as runs in the Veins of the mightieſt Monarch on Earth; and as mean, and as little as they are, can lay claim to as ancient a Pedigree, as the ſtatelieſt Prince in the World, who cannot aſcend to Anceſtors beyond Adam? Shall we glut our ſelves with Divine Beneficence to us, and wear his Livery only on our own backs, forgeting the Afflictions of ſome dear Joſeph; when God who hath an unblemiſht felicity in his own Nature, looks out of himſelf, to view, and relieve the miſeries of poor Creatures? Why hath God increaſed the Doles of his Treaſures to ſome more than others? Was it meerly for themſelves, or rather that they might have a bottom, to attain the honour of imitating him? Shall we embezzel his Goods to our own uſe, as if we were abſolute Proprietors, and not Stewards entruſted for others? Shall we make a difficulty, to part with ſomething to others, out of that abundance he hath beſtow'd upon any of us? Did not his Goodneſs ſtrip his Son of the Glory of Heaven for a time to enrich us? and ſhall we ſhrug when we are to part with a little, to pleaſure him? 'Tis not very becoming for any to be backward, in ſupplying the neceſſities of others with a few morſels, who have had the happineſs, to have had their greateſt neceſſities ſupplied with his Sons Blood. He demands not, that we ſhould ſtrip our ſelves of all for others, but of a pittance, ſomething of ſuperfluity, which will turn more to our account, than what is vainly and p. 692unprofitably conſumed on our Backs and Bellies. If he hath given much to any of us, 'tis rather to lay aſide part of the Income for his Service; Elſe we would Monopolize Divine Goodneſs to our ſelves, and ſeem to diſtruſt under our preſent Experiments, his future Kindneſs, as though the laſt thing he gave us, was attended with this language, Hoard up this, and expect no more from me; Uſe it only to the glutting your Avarice, and feeding your Ambition; which would be againſt the whoſe ſcope of Divine Goodneſs. If we do not endeavour, to write after the Comely Copy, he hath ſet us, we may provoke him, to harden himſelf againſt us, and in wrath beſtow that on the Fire, or on our Enemies, which his Goodneſs hath imparted to us for his Glory, and the ſupplying the neceſſities of poor Creatures. And on the contrary he is ſo delighted with this kind of imitation of him, that a Cup of cold Water, when there is no more to be done, ſhall not be unrewarded.

2. Imitate God in his Goodneſs, in a kindneſs to our worſt Enemies. The beſt Man is more unworthy to receive any thing from God, than the worſt can be to receive from us. How kind is God, to thoſe that blaſpheme him, and gives them the ſame Sun, and the ſame Showers, that he doth to the beſt Men in the World! Is it not more our glory to imitate God, in doing good to th…ſe that hate us, than to imitate the Men of the World in requiting evil, by a return of a ſevenfold miſchief? This would be a goodneſs which would vanquiſh the hearts of Men, and render us greater than Alexanders, and Caeſars, who did only triumph over miſerable Carcaſes; Yea, it is to triumph over our ſelves, in being good againſt the ſentiments of Corrupt Nature. Revenge makes us Slaves to our Paſſions, as much as the Offenders, and good Returns render us Victorious over our Adverſaries;**Rom. 12.21.Rom 12:21 Be not overcome of evil, but overcome evil with good. When we took up our Arms againſt God, his Goodneſs contrived not our Ruine, but our Recovery. This is ſuch a Goodneſs of God, as could not be diſcover'd in an Innocent State; While Man had continued in his Duty, he could not have been guilty of an Enmity; And God could not but affect him, unleſs he had denied himſelf: So this of being good to our Enemies, could never have been practiſed in a State of Rectitude; ſince where was a perfect Innocence, there could be no ſpark of Enmity to one another. It can be no diſparagement to any Mans Dignity, to caſt his influences on his greateſt Oppoſers, ſince God who acts for his own Glory, thinks not himſelf diſparag'd, by ſending forth the Streams of his Bounty on the wickedeſt Perſons, who are far meaner to him than thoſe of the ſame Blood can be to us. Who hath the worſe thoughts of the Sun, for ſhining upon the Earth, that ſends up Vapours to Cloud it? It can be no diſgrace to reſemble God; if his Hand and Bowels be open to us; let not ours be ſhut to any.