The Attributes of God Unfolded and Applied, Sermon 4

The Attributes of God Unfolded and Applied · Sermon 4

p. 76The benignity or Uſefull Goodneſs of GOD.

Pſalm 100. v. 5.

For the Lord is good, his mercy is everlaſting: and his truth endureth to all Generations.

WE have under the good hand of our living good and holy Lord God, gone through thoſe three attributes of life, goodnes naturall (or perfection) and morall goodnes (or holines) which was the laſt. This verſe is not choſen to be handled and to be ſpoken of, for the ſake of three other attributes mentioned therein viz. goodnes (that is to ſay) benignitie, mercy; a fourth ſort (as I may call it) of goodnes; and truth which at laſt will come to be ſpoken of alſo, out of this verſe, which will be the Sixth in order of the communicable attribute of God.

I ſhall now begin to ſpeake of the goodnes of God, as it is called by the name of benignity, or ſweetneſſe, or uſefull goodnes, out of theſe words; For the Lord is good. The vulgar latine hath it, Quoniam ſuavis Dominus.By ſome it is read for the Lord is ſweet: by others, for the Lord is gracious. All comes to one at laſt, and will afford unto us a good ground to diſcourſe of theſe three propoſitions (as we have formerly done in handling the other attributes) firſt, that goodnes, or benignitie, or uſefullnes, or a readineſſe to do good; is an attribute of God.

Secondly, That this attribute is communicable.

Thirdly, that God in reſpect of this attribute is infinite and incomprehenſible.

For the firſt of theſe, I ſhall not be long upon the proofe of it. In the 36. Pſalme the fifth verſe. For thou Lord art good, &c. Lament 3.25. The Lord is good to them that waite for him, to the ſoule that ſeeketh him. The Church of God was now brought to a low condition (which was the cauſe of the making of this booke of the Lamentations. Then did ſhe yet bear up her ſelfe by this attribute of God, his goodnes. And this indeed is that Which encourageth God's people to ſeeke unto him in all their ſtreights, and in all their difficulties, the remembrance of his goodnes. This ſets a gracious ſoule to ſeeke him, becauſe he never ſhutteth up his hand nor ſtoppeth his eare to them. Nahum 1.7. The Lord is good, a ſtrong hold in the day of trouble, and he knoweth them that truſt in him. And here by the way we are to take notice, that there is a certaine kind of proportioning out of this goodnes, according to the workings of the Holy Ghoſt in any. For though God be good to all, there is a goodnes of God over all his work. Yet he is not good to all alike. There is a generall goodnes, & particular goodnes, or peculiar goodnes. He is good to all men and to all things, with a generall goodnes. Juſt and unjuſt, evill and good, are under his ſhowres and Sun-blaſts. For he maketh his ſun to riſe on the evill and on the good, and ſendeth raine on the juſt and unjuſt. Math. 5.45. And he heareth and feedeth the young ravens when they cry. Pſalme. 147.4. But yet ther is a goodnes peculiarly appropriated unto p. 78his people that do waite upon him and ſeeks unto him. For this ſame waiting upon God and ſeeking unto him, is as it were a fetching up of the waters of goodnes out of the deepe well of that other goodnes (lately ſpoken of,) the infinitenes (I meane) and perfection of God, in which they ly, Seeking God and waiting on him, is (as it were) the applying of God. Ye know that if a wounded man had never ſo good plaiſters ly by him; if he do not make uſe of them by applying them to his wounds: they may feſter and rot, and ſo periſh, notwithſtanding his good ſalves. And although God be the moſt compleat, utmoſt, and abſolu…e good at all to any, unleſſe he be applyed. O this is the goodnes which is proper to the Saints that waite on him. It ariſeth from that which is called all his goodnes, Exod. 33.19. And that is communicated in a double ſenſe.

Firſt, as it is naturally communicated to his onelyonly ſon, and in this ſence God is onelyonly good to his ſon, the ſecond perſon in the God head, to whom God naturally Communicates the divine eſſence: and ſo he is from everlaſting, the begetting father, and the ſecond perſon is from everlaſting the begotten ſon. This eſſential goodnes is proper to the ſonne of God.

Secondly, there is a free communication of the goodnes of God unto his creatures,foreign. according to their ſeverall capacities. And therefore if the creature be not made capable it cannot receive of this goodnes from him: and that is the reaſon that beaſts partake not ſo much of the goodnes of God as men, nor naturall men as they that are gracious. Beaſts have not the goodnes men have, nor common men that goodnes the Saints have; becauſe they are not capable of it. And not only ſpecifically but gradually too, is this goodnes of God communicated to the Saints: For the wider the mouth of the bottle is and the more capacious; the more is it able to take in and hold of any liquor. A man can hold more in his hand then a child in his. So according to the meaſure or degree of faith do we receive, in, from & of the goodnes of God. So that all our ſcantings & ſtraightnings are from our ſelves, not from God. God would ſtill be giving out, but our narrow hearts are not able to take in. If we could open our mouths wide God would fill them full? Tis true, faith is the ſame in juſtification, be it weak or ſtrong, but it is not alike in enjoying good things from p. 79God. The hand of a child or a palſiman ſerves to bring meat to his mouth to feed them, but it cannot hold ſo faſt, nor work ſo well as ſtronger hands can. God doth communicat many goodneſſes to all his creatures, and ſome peculiar to reaſonable creatures: but as ye are Sts. ye are capable of other goodneſſes, and have ſuch choiſe favors, as flie over the heads of other men and women, becauſe they are not capable of them. For inſtance, none are capable of the love of God in Chriſt unto ſalvation, but ſuch as have believed in Chriſt and received him, and to as many (only) as have received him is power given to become the ſonnes of God, even to them that believe on his name. John. 1.13. It is never the better that there is water in the Wels, if you have not a Well bucket to draw it up for your uſe. David hath a notable prayer, Pſal. 106.4. Remember me O Lord, with the favour which thou beareſt unto thy people: O viſite me with thy ſalvation. And therefore let wicked men know this, that though God be good, yet it is never the better for them in this ſence. I meane in regard of the love which he beareth to his people. Alas; ye want faith, ye are not of a perfect heart, what will ye be the better for the waters that ly in the Well of Gods al-ſufficient goodnes? Sathan will tell you. That God is a good God, but he will leave out this, to them that feare him, and love him, and waite upon him. This is his Sophiſtry, theſe be his tricks, he dealt ſo with Chriſt in a quotation of Scripture, as ye may ſee Math. 4.6. He leaves out thoſe words (in all thy waies) He tels him of a promiſe to be kept and of a charge given to the Angels concerning him? but if ye reade Pſalm 91.9. Ye ſhall find the words are not faithfully alleadged by the devill. He cares not, though ye know that God is good: but he would not have you know or conſider that it is too ſuch only as ſeek him and waite upon him. He cares not that ye know God is mercifull, but he would not have you take notice of his juſtice, and holy ſeveritie againſt ſinne; that he is a revenging God and a conſuming fire … tranſgreſſours. He would not have you take notice of everl… ing burnings and devouring fire, in which ſinners ſhall ly and be tormented during the long life of God. Tis true, if he ſee that ye be in perplexitie about your ſins, and be in to tremble and to be afraid of the wrath of God: then he will faſt enough be telling you what a terrible God he is whom ye have ſinned againſt, that he may drive you to diſpaire. Thus would the p. 80devill ſeparate what God hath joyned together. Ye may ſee God putting both together Exod. 34.6, 7. The Lord, the Lord God, mercifull and gratious, long ſuffring, and abundant in goodnes and truth, keeping mercy for thouſands, forgiving iniquitie, and tranſgreſſion and ſinne, and that will by no meanes clear the guilty, viſiting the iniquity of the fathers upon the children, &c. And therefore when wicked men ſhall talke of the goodnes of God, I may ſay to them as Jehu did to Joram concerning peace, what haſt thou to do with peace? &c. So, What have ye to do to talke of the goodnes of God, that do not ſeeke him nor waite upon him. I may ſay to ſuch, as Eliſha did to that Lord, on whoſe hand the King of Iſrael leaned (mentioned 2 Kings 7.2.) about the great plenty that ſhould be in Samaria: Behold thou ſhalt ſee it with thine eies, but ſhalt not eate thereof: So ſuch may heare and ſpeake of the unſpeakable goodnes of God, but they ſhall have no ſhare therein. O! Tis true, there are rich and pretious promiſes made, but only to ſuch as love God and keepe his commandements, and take Chriſt to be their King, Prieſt and prophet: but graceleſſe wretches muſt know that nothing remaines for them, but a fearfull expectation of vengence when God ſhall reveale his wrath upon the breakers of his law, & upon the refuſers of his Chriſt. And therefore that Sathan may not carry you along in a fooles paradiſe, do not ſeparate thoſe attributes of God, which from all eternitie are joyned in one in God. And chiefly labour to be in a capacitie of this attribute of goodnes and benignitie. If ye will be welcome to God, ye muſt have the wedding garment, if ye will profit by my diſcourſe of the uſefull goodnes of God which I am now upon, ye muſt be the children of the promiſe, and have your veſſels uncovered, or elſe all the pretious liquor of the goodnes of God will run over. But I have ſomewhat foreſtall'd mine application, I have a few words more to ſpeak of the explicatory part of this diſ…ſe; and then I ſhall come to the Uſes.

It is true, it is naturall in God to be good, for it ariſeth out of his infinite perfection: but yet the acts thereof are free. From this diſpoſition commeth another attribute, to wit, love; of which we ſhall ſpeake hereafter, when we ſhall have finiſhed others, firſt in their order. But in the meane time, It is my work to ſhew you what this goodnes of God is, which I am now upon. p. 81It is in God a naturall propenſion to communicate himſelfe to creatures according to their ſeverall capacities.VVhat the benignity of God is? And whereas I ſay it is a naturall propenſion, yet I do not meane that the acts of goodnes are ſo, for they are free. There was but one neceſſary and naturall act of goodnes in God: and that is the communicating of his whole eſſence which is of infinit perfection & excellency: As inferior things are naturally prone to procreate ſomthing like and equall unto themſelves. But becauſe that which is altogether infinite cannot be multiplied, therefore the Divine eſſence doth not communicate it ſelfe by the production of a like eſſence diſtinct in number, as created things do (in which the eſſence which is in one ſuppoſitum doth produce an eſſence in another ſuppoſitum diſtinct innumber) but by the giving of himſelf, and as it were by replication, ſo as the ſame moſt ſimple nature in number is in three ſubſiſtences diſtinct in number. Yet this communication ſith it is natural, the proneneſſe unto it; is it not to be called benignity (of which I am now ſpeaking) but it is a naturall production of a perſon and communication of a nature. And we may call it fertility or fecundity. But goodnes is a free communicating to inferior. Which in God, although it ſpring from his infinite goodnes or perfection, as the former communication of the whole eſſence; and be alſo naturall: yet the acts thereof are free.

And this goodnes of God communicated to creatures is generall to all, Pſalm 145.9. The Lord is good to all, and his tender mercies are over all his workes. and verſes 15.16. The eies of all waite upon thee: and thou giveſt them their meate in due ſeaſon. Thou openeſt thy hand and ſatisfieſt the deſire of every living creature. But yet more eſpecially to the rational and intellectuall creatures men and Angles, which only by underſtanding and will are made capable of the divine goodnes. Theſe angelicall and humane natures God hath made far more capable of his goodnes, and hath adorned them with many gifts of his good will. And for man which he ſaw would ſtand in neede of many helpes, he made all other things to be uſefull for him, out of Gods goodnes and benignity is all this done: That the goodnes of humane being, night be hereby made the more ſweet and comfortable unto the ſons of men. In this reſpect he is ſaid to be p. 82the Saviour of all men 1 Tim. 4.10. preſerving them from many dangers, and relieving and comforting them with the ſervice of his other creatures. Math. 5.45. He maketh his ſun to riſe on the evill and on the good, and ſendeth rain on the juſt and on the unjuſt. Thus goodnes is communicated to man as man. But, Thirdly Gods goodnes is not only generall to all creatures, and ſpeciall to mankind: but ſingular to his Church; not only in giving them means of ſalvation, and deliverance from the curſe, but to many of them vouchſafing the ſenſe of his choiſeſt favours, in remiſſion of ſinnes, gifts of the ſpirit, and life everlaſting, fullnes of joy reſerved for us at the right hand of God. O what a goodly garden of the goodnes of God is the whole creation! Even Devills have a ſhare in regard of their natures, it is angelicall, ſuch a nature as the beſt and wiſeſt, and moſt knowing of the ſonnes of men can little tell what to make of it. In ſo much that even in Chriſts time among the Jews it became doubtfull whether there were any ſuch creatures as Angels at all, and by a conſiderable ſect, viz. the Sadduces was held in the Negative. I ſay the wonderfull goodnes which God hath communicated to Angels in general, as Angels is beyond our apprehenſion. They are glorious intellectual creatures, they come not by their knowledge of truthes as we do: admirable ſhares have they in the generall goodnes of God to that ſpeciall kind of creature. And for the ſoules of men firſt: as men I mean. The poſſeſſion of that maſter piece is a moſt rich poſſeſſion, no Jewell ſo pretious. It is a divine ſparke, capable of the devine nature, and fitter to be a ſanctuary and temple for God to dwell in, then to be ſo baſely uſed as it is by moſt men. They are eternal beings â parte poſt. O let me breake out, I can go no further yet; untill I have a litle wept over the ſoules of men that beſt jewell; of which men make ſo little account both of their owne and others. What indignity is this to abuſe this good and glorious gift of Gods goodnes, that muſt live for ever either in bliſſe or torment. Alas upon what poor termes do men hazard that, the nature and worth whereof is beyond mans reach to comprehend? O how cruell are men to the ſoules of one another; Do ye ſo vilifie that which God breathed into man, and ſet his owne image upon, and gave ſo great a price for, and valves above all the world beſides; p. 83But no wonder men are ſo careles of, or rather cruell unto the ſoules of others, that are ſo cruell to their owne ſoules, giving them a way in a manner for nothing, of this humour are not onelyonly the ſcum of people, but many of the more eminent ſort; quarelling and brawling againſt the good means of grace appointed for the ſalvation of their poore ſoules. And imploying all their wit, and ſtrength, and parts, and time, and friends to maintain and defend their fleſhly luſts, which warre againſt the ſoule. O how do the moſt forget their ſoules to ſatisfie their luſts. Is it not the buſines of the world to ſatisfie their luſts, and to remove by proud violence, or cloſe fraud, whatſoever ſtandeth in their way. And yet to put colours and pretences, upon their ſoule murthering practices, to delude the world and themſelves. Beſides other goodneſſes are there communicated to the humane nature to men, as men from a good God. Which ſhould not be ſlighted, much leſſe abuſed, ſeeing God out of his goodnes hath given them unto us. O how many things have we given to us, to make our life comfortable? And therefore (by the way) we ſhould be thankfull: and demeane and carry our ſelves ſo, at this large table which God hath given us; that it might not be a ſnare unto us, as it is uſually to ungodly men, who make the goodnes of God an occaſion to ſin, and being Waxt fat with Jeſurun, kicke and forſake God which made them, and lightly eſteem the work of their ſalvation. O tis ſad, that the good of ſtrength ſhould be an occaſion of many ſins, ſomtimes of murthers. And the good of wealth the occaſion of pride, oppreſſion and many outrages. And the good of knowledge puffe them up that have it: and often be abuſed to fight with it againſt the trueth of God, and his wayes and worſhip. Thus do many turne the goodnes and bleſſings of God (as they are in themſelves into evill, and make them ſo many curſes. And therefore (wittily ſaith one) wicked men may have much wealth, but they have no goods. But what's all theſe in compariſon of that goodnes which is vouchſafed to the elect Angels and to elect men? of both which ſorts of creatures, Chriſt is the head and Saviour; to keepe the one in the goodnes of their created eſtate: (which ſome of them kept not, The Angels which kept not their firſt eſtate, Jude. ver. 6.) And to bring the other backe unto that goodnes which they had loſt. And with this goodnes Angels are a part of the myſticall body of Chriſt; p. 84and Chriſt is the head of Angells elect, as well as of elect men. My Beloved in the Lord Jeſus. Here are goodneſſes indeed. For as no evill that can be fall the ſonnes of men is like unto that to be without Chriſt: So no goodnes comparable to this of being in the number of them that are redeemed by Chriſt Jeſus. What will pride profit, or what will the pomp of riches avail, when ye muſt loſe your ſoul. And ſuppoſe beſides your riches ye have art and learning, ſo had Ariſtotle. Suppoſe ye had great wiſdome, ſo had Achitophel. Suppoſe kingdoms, whoſe kingdoms were like thoſe of the Aſſyrians, Grecians, Perſians and Romanes. Suppoſe great knowledge in Divinitie, ſo have the very devils. The Devill is a great divine. Suppoſe morall honeſty. So had the Phariſies. Yet there muſt be another righteouſnes to bring us to God. Math. 5.20. For I ſay unto you that except your righteouſnes ſhall exceed the righteouſneſſe of the Scribes and Phariſies, ye ſhall in no caſe enter into the kingdome of heaven.

Ʋſe 1 Now we are next to make uſe of this attribute of God. And Firſt from this glorious diſplay of goodnes in God to creatures in general, to men and Angels, to more noble creatures, (yet as creatures ſimply conſidered) more ſpecially. And to elect Angels and men ſingularly, as they are members of the myſticall body of Chriſt: We may learne this, and let it ever remaine with you, that hurtfull diſpoſitions and micheivous natures, muſt needs be diſpleaſing to God. For ſuch a diſpoſition and frame of ſpirit is contrary unto Gods diſpoſition: and contraries never accord well, as we ſee in this preſent world. God (ye have heard) is good to all creatures, his goodnes deſcendeth even to the feeding of yong ravens: he takes care for oxen, and doth good to his very enemies. He cauſeth his ſunne to riſe on the evill and on the good, and ſendeth raine on the juſt and on the unjuſt. And ſurely if God be ſuch a good God, as ye ſee he is: Then it muſt needs be that evill natures, and miſchievous ſpirits, and cruell diſpoſitions muſt be odious to him. As fire and water can never agree, but one muſt overcome the other, ſo will there be alwaies a quarelling between God and hurting men, untill one be overcome; which (I trow) ye all ſuppoſe cannot be God. Let all oppreſſiors and troubleſome men know, that there is an everlaſting enmity between God and them. O theſe fell natures make men like unto the Devill, who like a roaring lion goeth about ſeeking p. 85whom he may devoure. 1 Pet. 5.8. He is called Abaddon, and Apollyon Rev. 9.12. That is a deſtroyer. The Hebrew word Tobb in my text, I told you was reade in the vulgar Latine, Svavis, that is ſweete. Sowre froward ſpirits are contrary to Gods ſweetenes. We read of ſuch Prov. 2.12.13.14 15. To deliver thee from the way of the evill man, from the man that ſpeaketh froward things. Who leave the pathes of righteouſnes to walke in the waies of darknes: who rejoice to do evill and delight in the frowardnes of the wicked. Whoſe waies are crooked, and they froward in their pathes. And ſurely ſuch are an abomination to the Lord, Prov. 3.32. And the Holy Ghoſt Prov. 4.24. Wills us, to put a way a froward mouth and perverſe lips. The ſonnes of Belial are like thornes, they cannot be taken with hands; he that ſhall touch them muſt be fenced with iron and the ſtaffe of a ſpeare: Such expreſſions there be, 2 Sam. 23.6 7. A man muſt get pikes and prongs and freathing gloves to meddle with ſome men. But God is of a ſweet and good nature. He is gratious and merciful, ſlow to anger and of great goodnes. And ſuch thornes and briers and furſes he will ſet them on fire. They ſhall be utterly burnt with fire, as yee have it in the forenamed 2 Sam. 23.7. We have a good rule, Prov. 3.29. Deviſe not evill againſt thy neighbour ſeeing he dwelleth ſecurely by the▪ Wicked miſcheivous men are at beſt but like buſhes to the ſheep that come to them for ſhelter; They will be ſure to pluck their fleece, if they do not tear their fleſh. Theſe have not that Philanthropy which is in God. They are not like him which is in God, they are not like him.

The Second Uſe teacheth us, that if the Lord be ſuch a ſweet God, and ſo willing, and ſo ready to do good to every body that come unto him, and are capable of his goodnes: then for us to be ſweete in our ſpeeches and words; and good and uſefull in our carriage, ſerving our generations, and ſhewing our ſelves ready and willing to do good to all; muſt needes be pleaſing to God. Pſalme 149.4. For the Lord taketh pleaſure in his people: he will beautifie the meeke with ſalvation. We muſt needs pleaſe God in being ſweete ſpirited and uſefull to every body, for we are then like unto God: and it is a token that we feare God. As we read Nehemiah 5.8.9. When Nehemiah had rebuked the Nobles and the …ulers, for exacting uſury, when he and others had beene enforced to redeeme their bretheren after p. 86their abilities: ſaith he, it is not good that ye do, ought ye not to walke in the feare of our God, &c. Ye ſee to do good, is to walk in the feare of God. And it is a great commendation given to Hananiah by Nehemiah cap. 7.2. That he was a good man (or faithfull) and feared God above many. And this is a ſure rule, that ſuch as be not good folkes, have not the feare of God before their eies. We ſhould be good to every body Gal. 6.10. As we have therefore opportunitie let us do good unto all men, eſpecially unto them who are of the houſhold of faith. And therefore let ſuch take comfort as be good people, and uſefull in their generation: it ſhall not be forgotten of God. For Math. 25.23. His Lord he that had improved his talents, his Lord, ſaid unto him, well done good and faithfull ſervant &c. and from the 34. verſe of that chapter onwards. Then ſhall the king ſay unto them on his right hand, come ye bleſſed of my father, inherite the kingdome prepared for you from the foundation of the world. What, whats the reaſon ſuch muſt go to heaven? Becauſe (ſaith the King, to wit, Chriſt) I was an hungred and ye gave me meat, &c. and ſo ſuch as do give to drinke to one of thoſe little ones (that do believe in Chriſt) a cup of cold water only in the name of a Diſciple, are aſſured not to loſe their reward, Math. 10.42. But on the contrary ſide, ſuch as are not good, and charitable (much more ſuch as are pernicious and miſchievous) muſt take what is alotted for them. Math. 25.41. Then ſhall he ſay to them on the left hand, Depart from me ye curſed, into everlaſting fire, prepared for the Devill and his Angells. Though men either cannot or will not order them and deal with them yet God will. For ſuch as are wicked and love violence, his ſoule hateth Pſalm 11.5.

Ʋſe 3 And therefore if God be good, and if to be good be to be like unto God, and if they that be not good, be not like God, then we may hereof make this third Uſe: to excite and ſtir up all ſuch as would pleaſe God, and do thinke that he is worth the imitating: to endeavour to become good people, and to be full of good workes. And to that end that ye may ſo be, and do, as I have ſaid; I ſhall adviſe you, Firſt, to make it your ſtudy how ye may be moſt profitable as it is ſaid of Chriſt. Math. 4.23. That he went about all Galilee teaching in their Synagogues, and preaching the Goſpel of the kingdome, and healing all manner of ſicknes, and all manner of diſeaſe among the people. And never any p. 87came to Chriſt, that had neede of any thing; but Jeſus Chriſt did help them and was willing to do every body good: So farre as they were capable. Tis true indeed Math. 13.58. He did not many mighty workes in his owne country, but it was; Becauſe of their unbeliefe. So farre, I ſay, as creatures were capable and willing, he went about doing all good both to ſoule and body. So I preſſe this upon you, I would have you ſtudy, which way ye may be doing moſt good. So when God ſhall take you away by death, it may be ſaid to your praiſe and honour, ther's a good man gone, there's one that a great many will finde the want of, for he was a good man, he did a great deale of good. Beloved in the Lord not they that have moſt, but they that having it, do moſt good: are the beſt men in the Pariſh and Town. Such as improve their authority, and wealth, and wit to the good of all theſe are good men▪ theſe are like unto God. Good magiſtrates, good Miniſters, good Townſmen, good neighbours are like unto God, and will have honour in ſpight of malice. But on the other ſide, let men quarrel and complaine never ſo much, that they are neglected,Honos fugientem ſequitur & ſequentem fugit. and ſwagger what they will do: yet they ſhall never have the portion that belongs to good men. The more they hunt after reſpect, the further off ſhall they be from it, let men keepe up their credite with God, and leave God to keep up their credit with men. And therefore, if ye would be accounted the beſt men in the places where ye dwell: labour to excell in doing good, I may ſay to ſome which are diſcontented for want of that honour which they expect (for this ye know is the great quarrell of this place) as God once did to Caine, Gen. 4▪ 7. If thou do well, ſhalt thou not be accepted? And if thou doeſt not well ſinne lieth at the doore. O be ſtirred up to do good, to be like unto God: to do worthily in Ephrata and to be famous in Bethlehem. Ruth 4.11. That is where your eſtates be, and your lands ly. O all of you be ſweete be uſefull. Fathers and M…ſters be not like Tyrants and Bedlams in your houſes. Provoke not your children to wrath. Do not ſtrike like mad-men, ye care not how nor whom. Do good well, that ye may be like your father which is in heaven.

And this if you do, and will approve your ſelves to be good folkes: ye muſt take notice of two things under this firſt direction, which every good man muſt abhorre to take delight in. p. 88For the contrary declare and plainly denominate men to be evill.

Firſt ye muſt not take delight in ſinfull practiſes and courſes either your owne or others. This was that which was laid to the charge of the Gentiles Rom. 1.32. Who knowing the judgement of God (that they which commit ſuch things are worthy of death) not only do the ſame, but have pleaſure in them that do them. Tis but a folly to talke of becomming good men, if ye will take delight in ſinfull courſes and in wicked mens company; keepe not company (ye that are under convictions at leaſt) with pot-companions. Tis no ſafety (ſaith one) to be neere thoſe that are under the curſe of God. O take heed of theſe coolers, they will quickly take an order with your beginings, they will quench your ſmoaking flax quickly. Ye had more need go to ſuch as will be as bellows to blow up your begun fire.

Secondly. Ye muſt abhorre to take delight in others troubles or ſorrowes. This is a ſure ſigne of a wicked man, of one unlike unto this Good God. Such a one was malicious wicked Haman. Becauſe Mordecai would not bow to him, he did break out into ſuch wrath and ſo ſwel in his toadiſh pride; as that he would be revenged upon all the people of God. But for his labour was hang'd upon a gallows, which he had built to have Mordecai hangd upon it.The debts of cruelty and mercy are never left unſatisfied. Raleigh. Hiſt. of the World. And this is a moſt wicked diſpoſition in any body, to delight in the ſorrows of any, eſpecially, if it be of the ſervants and people of God. Ye may reade how this vile man pleads to deſtroy thouſands without pitty or mercy. Eſter 3 8.9. So Moſes brings in the enemies of Iſrael ſpeaking. Exod. 15.9. The enemy ſaid I will purſue, I will overtake, I will divide the ſpoil: my luſt ſhall be ſatisfied upon them: I will draw my ſword, my hand ſhall deſtroy them. This is that will make a man like unto the Devill of hell. If ye love to ſatisfie your luſts here in the miſeries and ſorrows of others: it will be juſt with God to ſatisfie his holy deſire upon you hereafter for ever. 2. Theſ. 1.6. Seing it is a righteous thing with God to recompence tribulation to them that trouble you. So much for the firſt direction in this third Uſe. viz. to make our ſtudy to be good.

Secondly, Ye make labour to be cured of and ſo lay aſide froward diſpoſitions, which are contrary to that ſweet ſpirit which maketh us like unto God. Su… … are ſpoken p. 89of 2 Sam. 23.67. they are like thorns, pricking, ſcraching things. And there alſo ye may ſee what will become of ſuch. They ſhall be utterly burnt with fire in the ſame place. O Therefore let this doing of good be thought upon. And according to theſe two directions let us ſet about the practiſing of it.Motives to do good. And the more to blow up the fire in you into a holy flame, Conſider theſe Enſuing Motives,

Firſt that it is commanded of God to do good to all men, Gal. 6.10. 1yea to take opportunitie for ſo doing, as may be gathered out of that place. And Rom. 12.9.10. Let love be without diſſimulation: abhor that which is evill and cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another. And yet more ver. 20.21. Therefore if thine enemies hunger feede him: if he thirſt, give him drinke, for in ſo doing thou ſhalt heape coales of fire on his head. Be not over come of evill, but overcome evill with good. And cap. 16.19. ſaith the Apoſtle there, I would have you wiſe unto that which is good and ſimple concerning evill. And 1 Theſ. 5.15. See that none render evill for evill unto any man: but ever follow that which is good, both among your ſelves and to all men.

Secondly, Conſider the excellency of this property, to be of 2a ſweete diſpoſition, and of a beneficiall converſation. It is that which makes a difference betweene God and the Devill. God is good to all, Pſalme 145.9. And the Devil doth good to none. His name is Abaddon and Apollyon, that is Deſtroyer. Rev. 9.11.

Thirdly, God will reward all good folks, both in themſelves 3and in their poſterity. Their ſeede ſhall be bleſſed, Pſalm 37.26.

Fourthly, The contrary to doing of good is abundantly threatened to be puniſhed. Their ſeed that are wicked ſhall be cut 4off, Pſalm 37.28. and in the 38. verſe. But the tranſgreſſors ſhall be deſtroyed together: the end of the wicked ſhall be cut off.

Fifthly, And laſtly, to move you and encourage you to labour for this ſweete temper of ſpirit, that ye may be full of 5goodnes: conſider that goodnes is to be had, it is a communicable attribute. It doth not ſo abide in God as not to be communicated unto his creatures, that are capable of this great gift and gracious property; as men which are reaſonable creatures are.

p. 90And ſo I come to the Second propoſition which the laſt Motive doth caſt me upon. viz.

That Goodnes is a communicable attribute.

The ſecond Doctrine or Propoſition.For, Firſt it is a branch of that uprightnes in which God made man, mentioned Eccleſiaſtes 7.29. This was that which Adam loſt in his fall. This is that image of God ſpoken of Gen. Reaſon 1 1.27. So God created man in his owne image, in the image of God created he him. Man was created and had communicated unto him by God, a good frame of ſpirit, to be uſefull and helpfull to all. And this Adam loſt, though he kept his naturall goodnes of being, and we all ſtill keepe and retaine the goodnes of our kind. We are all perfect in our kind. But for this goodnes of uſefullnes, both Adam and the fallen Angles loſt it. Yet was it once communicated as ye ſee, which is enough to ſerve our purpoſe, that it is communicable.

Reaſon 2 But yet further, As God communicated it at firſt, ſo alſo he doth now againe daily reſtore it, in the work of regeneration: when that is wrought, this among other fruits of the ſpirit groweth on that ſtock, and is numbered among the fruits of the ſpirit. Gal. 5.22.23. But the fruit of the ſpirit is love, joy, peace, long-ſuffring, gentlenes, goodnes, &c. The word there uſed for goodnes is foreign, and the word foreign is the word immediately forgoing, and is tranſlated gentlenes; which yet is very often tranſlated goodnes too. It is as it were goodneſſe. Object. A ſweete and gentle frame of ſpirit and uſefullneſſe, and alſo a good converſation. It may be objected that the rich man Luke 16.25. Is upbraided for receiving foreign, his good things, a word of the ſame theme and nature, with that which is made here to be a fruit of the ſpirit. To which I ſay, there are divers ſorts and acceptations of goodneſſes in God himſelfe by attribution, Anſ. which is only for our ſakes; for his nature is moſt ſimple: and we may not wonder, if words be diverſly taken about the creatures, which are of ſeveral particular diſpoſitions and qualities. Doubtles that forementioned rich man would never have beene hit in the teeth for having this goodneſſe which is a fruit of the ſpirit: But it was for ſome other goodneſſe, There is three ſorts of good or goodnes, Spiritual, Civill, Corporall. He was farre enough from having that which was ſpiritually good. And but litle had he of that p. 91which was civilly or morally good. But his time and ſtrength was laid out, for theſe things that were good for the body, and as ſome uſe them, ſcarce good for that. Yet the things of this life are called by that name good, or goods, or goodneſſe: In reference to the common opinion of the world. In regard that they have an entitative goodneſſe, they are the good creatures of God; theſe he made, and he made all things good (as hath beene ſaid upon the ſecond Attribute.) And yet againe, they have not only a goodnes of entitie, but a goodnes of uſe in them; the Lord had made them very ſuteable to the needs, relations, affairs and buſineſſes of this life: This is that goodnes, wicked and worldly people have much of, and this is that which is meant in that place of Luke: We may likewiſe in the third place, reaſon from a command, that ſuch a goodneſſe there is to be had, and therefore it is communicable. And that it is commanded, it is evident. Gal. 6.10. And as we have therefore opportunitie let us do good unto all men, &c. Yea we are expreſly commanded to do good to them that are our enemies, to do good to them that hate us. Math. 5.44. Theſe precepts would not have beene, if goodnes had not beene to be had among men. As for thoſe common places objected. Firſt out of Math. 19.16.17. Where Chriſt blameth the young man for calling of him good, upon this ground, that there is none good but one, that is God. And then that in Eccleſiaſtes 7.20. Where the preacher ſaith. That there is not a juſt man upon the earth, that doth good and ſinneth not. I anſwer, that underſtand the places of what kind of goodnes ye will, it muſt alway have this helpe for the making out of the ſence of them, that there is none abſolutly good, none perfectly good, none compleately good, but God. Yet be there ſome that have attained unto ſome good degree of goodnes, in regard whereof, they may have the title of good men. And if people would uſe the meanes and lay aſide thoſe impediments that hinder them from doing good, they might do a great deale more, and be more uſefull and beneficial; whereas now the moſt are rather like Divels then men one unto another. And alas! even in a manner the beſt but unprofitable ſervants, that ſhall be caſt into outer darkenes: I ſpeak of unregenerate men, and ſo would be underſtood.

Now the firſt uſe that we are to make of this truth, is, to Ʋſe 1 p. 92teach us that there is no fault in God; That men be ſo bad and miſchievous; at beſt ſo unprofitable generally. It is their owne naughty and corrupt heart, and that curſed ſelfe-love and ſecret atheiſme, and diſtruſt of God, and want of the image of Chriſt; that makes many ſuch unprofitable & pernicious perſons, that do ſo much hurt in their generation. And therfore let the fault be laid where it is, and the ſadle be put upon the right horſe (as we ſay:) and let us not charge a good and gracious God, with our froward and crooked natures as too many are apt to do. Men might chuſe whether they would be ſuch (as it were) pricking and galling thornes one to another. God is good and would make men good too, if men were willing. Why do ye not ſtrive againſt the evill of your heart and labour to roote it out? And here we may note a ſad effect of Gods bounty upon many that take liberty as it were by grant to be miſcheivous to others, becauſe they have more of theſe outward good things then others. As if God had delight to provide bellows to blow up unruly luſts, Hoſea 13.6. According to their paſture, ſo were they filled, they were filled and their heart was exalted; therfore have they forgotten me. O when the heart of men is once lifted up with the creature, they are very neere the Divells fall and frame of ſpirit. Then men thinke they are out of the reach of contradiction and controlement, and no wickednes ſo groſſe, no miſcheif ſo great, which they will make any bones of committing. They cannot looke a jot beyond the ſervice of their deviliſh ſpirits and helliſh luſts. The righteous ſhall be ſold for ſilver, and the poore for a paire of ſhoes, Amos 2.6. O that this evill diſpoſition were not to be found ſo generally among us, as it is; If it were the bleſſed will of God: When God puts in good things into mens hands: The Devill is at hand to put wickednes into their hearts. Well neighbours, this is one warning more; it will not be loſt altogether. Looke how many teachers ye have had: ſo many condemners will ye have, if ye will not conſider and amend.

Ʋſe 2 Secondly we learne hence, that ſuch as deſire to be good, are in great poſſibilitie to have their hearts deſire, and to attaine to this diſpoſition, this ſweete temper and frame of grace, which bringeth forth ſuch ſweete fruits of uſefullnes and helpfulnes. If ye be deſirous to be good, I can aſſure you God is. Why p. 93ſaith God, agreed, a match: you and I are of one mind. I ſtand with my communicable goodnes to beſtow it. A cleane heart, a right ſpirit, a loving temper, will ye have this? O ſirs, if ye be willing, what a comfort is this! If ye be ſenſible of your barrenes, uſeleſnes and unprofitablenes, of your ſelfe-love and deſtruſt of God, and feare that ye ſhall want, (the uſuall cauſes of the former malady) of the ſowreneſſe of your nature; up preſently to anger and revenge: God he giveth more grace, he giveth all grace, and this of benignity is a lovely one. If we then humble our ſelves under the want of this diſpoſition and under our unprofitablenes, and yet more under our gunpowder-like diſpoſitions ſet on fire upon the leaſt provocation; I ſay if we be humble before the Lord and ſeeke unto him to be like him in goodnes, and ſweetenes, and readines to help all: We ſhall be ſure to ſpeed in our ſuites. God is a giving God, therefore ſeeke unto him for grace. God is a giving God, he giveth to all liberally, therefore labour to be like him: and let ſuch as are groaners under their curſt, crooked, & froward natures, take comfort in hope, becauſe goodnes is one of Gods communicable attributes.

Thirdly, But it is not enough for us to ſee our want of goodnes, to groan under it, to take comfort in the poſſibility of having Ʋſe 3 a better temper and becomming more uſefull hereafter: but we muſt put on to the worke of obtaining this grace. We muſt ſeeke it at the hands of God by earneſt prayer. He only can work it Phillip. 2.13. It is God that worketh in you, both to will and to doe of his good pleaſure. It is a fruit of the ſpirit, Gal. 5.22. Directions 1 And none can have this gift that have not the ſpirit, for that,Motives upon the firſt direction. that which is done by a man that hath not the ſpirit, cannot be good becauſe the man himſelfe is naught. And it is neither our own power, nor the power of any creature that can give us the ſpirit; it is a new creation. He only can make us good that is good himſelfe, even he that can of ſtones raiſe up children to Abraham. Queſt. But you may demand whether naturall and morall vertues be not good, and whether a man may not though he have not the ſpirit, be good and uſeful, Anſ. and helpefull many waies? I Anſwer. No doubt naturall affections are in many excellently working that have no grace. Husbands may love their Wives, men may love their children, many may p. 94give their goods to feed the poore, 1 Cor. 13.3. Yea all their goods, marke the place well. And here I might ſpend much time to ſhew what nature may do.

But that goodnes which makes us like God and excepted of God, is onelyonly a fruit of the ſpirit. It hath not only the Lineanents of goodnes, but the life of goodnes. It comes from a principle of life in the ſoule, whereby men do good works with facility and conſtancy, as naturall actions of life: when likewiſe they grow in them; for where there is life, there is alſo growth; And they deſire that which feed their life, and then the good works and charitable actions that are done, are not lead workes. But there is no truſting fleſh and blood no not …n the moſt compleat graceleſſe man in the world. Their goodnes will quickly be changed into miſchevouſnes; when temptations come that are above the principle they act upon. Ye Directions 2 muſt (for a ſecond direction) enquire concerning this propenſity to do good; whether ye have any of it, or as yet none at all: That ſo ye may be the more ſet on according, to labour for ſome of it, or for more of it. Can ye do good to ſome, labour to do good to all. Can ye love your friends, ſtrive to love your enemies. Examine your ſelves. The tree is knowne by his fruit, what good do ye? Who is the better for you? take your evill diſpoſitions that make ye ſo unlike God and ſacrifice them before the Lord, and trample under foote your vilenes. Condemne your ſelves, judge your ſelves bretheren that ye be not judged of the Lord. Take your ſinne of ſelfe-love which maketh ye ſuch unprofitable, if not pernitious men and women: and ſtay it and ſo ye will the better put on to the worke of obtaining this gift and grace.

Directions 3 Thirdly, Set your ſelves upon practice of thoſe things that will denominate ye good folkes according to Scripture. Firſt purſue peace, follow it, Re. 12.14. The word in the original ſignifieth to follow after peace,foreign. as the perſecutor doth him whom he perſecuteth; Sirs it is a God like property, though we are wronged by others, yet to be forward to ſeek peace. Ah you froward, ſower, doged pieces, that whet your tongues like a ſword, and bend your bows to ſhoot your arrowes even bitter words: Are ye like unto God?Pſal. 64.3.Ps 64:3 I am perſwaded your owne conſciences tell you otherwiſe. Secondly avoid needy, pernicious; much more miſchievous companions; leſt they infect you and teach you to p. 95be like unto them. Leſt ye learne their froward wicked waies, take heede ye come not neere them. Thirdly let ſweete, meeke, good, mercifull, bountifull people be your delight, among whom ye may learn to be like unto God. Fourthly, ſtudy places of Scripture and dwel upon ſuch paſſages in bookes and Sermons as are of this ſubject of uſeful goodnes. Fifthly, and laſtly, upon this laſt direction, conſider theſe two things as ſpeciall properties of good folkes indeed: Firſt be good to peoples ſoules, prefer them before their bodies. Our Saviour Chriſt preferres the ſoule before the body, Math. 10.28. And feare not them which kill the body, but are not able to kill the ſoule &c. The account for our owne ſoules and the ſoules of others, is the greateſt account; and therefore the care of ſoules ſhould be the greateſt care. Dr. Sibbs ſoul Conflict. page 70. Secondly preferre the houſhould of faith in thy doing good Gal 6.10. Good muſt be done Eſpecially to the houſhold of faith. Above all men do good to the godly. And above all bodyes have a care of peoples ſoules. To cloſe up all that ye may be the children of your father which is in heaven, and ſhew your ſelves like unto him.Motives Secondly, That ye & your off-ſpring many be the bleſſed of the Lord. Thirdly, thoſe curſes which hang over the heads of oppreſſors and their children may never light on you or yours, but that both ye, and they may alwaies eſcape them: labour to do good to be uſefull and helpfull to all according to the rule; and take heed of being evill men and evill doers. And ſo much for the ſecond particular. That goodnes is a communicable attribute. The third and laſt point is. Doct. That God in reſpect of this attribute is infinite and incomprehenſible. Pſalme 36. ver. 5. &c. to the 11 verſe, glorious things are ſaid of the goodnes of God; called by divers other names: as mercy, faithfulnes, righteouſnes, judgments, preſervation, loving kindneſſe, the ſhadow of his wings, the fatneſſe of Gods houſe. Rivers of pleaſures the fountain of life, light. And of theſe things (which are Gods goodnes and benignitie) it is ſaid; that it is in the heavens, it reacheth unto the clouds, it is like the great mountaines, a great deep, his preſervations extend to man and beaſt, it is excellent, abundantly ſatisfying, a fountain of life: what can be imagined meet to ſet out the tranſcendency of Gods goodnes, that …s not made uſe of one where or another in p. 96Scripture. And it muſt needs be ſo that Gods goodnes is infinite and incomprehenſible.

Reaſ. 1 Firſt, becauſe God is abſolute perfect, he is the Summum bonum, the totall good: and therefore of neceſſitie his goodnes muſt be infinite.

Reaſ. 2 Secondly, God is not ſubject to provocations, ye cannot provoke God, as ye do men: Marke friends. Though the Scripture ſay, 1 Cor. 10.22. Do we provoke the Lord to jealouſie; and the word be uſed in many places, of provoking God: yet the Lord is never provoked properly, as provocation can hang upon him. For provocation argues mutation, but God is alwaies the ſame. Gods ſpirit cannot be brought to a diſtemper by all the wickedneſſes in the world. All the blaſphemy poſible of men and Devils, cannot raiſe a ſtorme in the breaſt of God. Fury is not in him. And when God is ſaid to be provoked to be angry, to be furious and the like; theſe things are ſpoken of God by way of alluſion to men, as it is in aſſertions of Gods eies, hands and eares, and the like: not that God hath either paſſion or affection, ſoule, or limbe, or member, or body. In alluſion I ſay to men. For as provoked men to revenge affronts, wrongs, and injuries. So when God findes men in ſinne, though he be of a calme ſpirit, and a good God; Yet he cauſeth ſorrows to fall on the wicked, and unto all eternitie ſhall workers of iniquitie be tormented. Yet this will be true for ever, that God is good to all though men be damned. What is this kindnes to ſend people to hell? We may ſay to God, is this thy kindneſſe to thy creature? Queſt. I anſwer, It doth not belong to the goodnes of God (which I am now ſpeaking of) to ſend people to hell: Anſ. but it is an act of juſtice proceeding from his holines and puritie▪ But it hath no ſmell in God of paſſion or anger, or revenge, or ill-will to the creature. All which things are farre from Gods eſſence who is immutable perfection, and with whom is no variableneſs neither ſhadow of during. James. 1.17.

Reaſ. 3 Thirdly, God muſt needs be infinitely good, becauſe he neither carketh or careth for himſelfe, as vain men do, who thereby are hindered from doing good to others: O ſay they, we may give ſo long that we may lake our ſelves. I ſay, God is under no ſuch feare, ſith he is an ocean of goodnes and perfection, p. 97and omnipotent, and wanteth no ſufficency. Gen. 17.1. I am God alſufficient, Saith he to Abraham.

And Fourthly, it cannot ſtand with the alſufficiency of Gods eſſence to have it, and not to diſpence it. He is alſufficient Reaſ. 4 every way, as well in goodnes as in power, aſwell in readines to do good as in abilitie. I ſay Gods alſufficiency ſets him a work to put himſelfe out for the good of the creature above all that we can aske or think. He is kind unto the unthankefull and to the evill, Luke 6.35. He endureth with much long ſuffering the veſſels of wrath fitted to deſtruction, Rom. 9.22.

Surely then (for the firſt Uſe) no man alive hath cauſe to complaine of God, as if he wanted a good diſpoſition. Ʋſe. Tis true there is much murmuring againſt God in the world under the title of fortune, when affliction, ſickneſſe, poverty is upon people. But for remedy, we ſhould know that ſinne is the cauſe of all evill. Do away thy ſinne and God will quickly do away the evill thou lieſt under. Bleſſings muſt needs come upon us and overtake us, if we ſhall harken unto the voice of the Lord our God, Deut. 28. verſes 1.2. &c. And curſes for the contrary ver. 15. &c. It is impoſſible God ſhould take diſpleaſure againſt any without a cauſe. The Lord is righteous in all his waies. Pſ. 145.17.Ps 145:17And we ſhould for further remedy (in the ſecond place) rather admire goodnes in our worſt condition: ſith the attribute of juſtice and power muſt take place too. Lamen. 3.22. It is of the Lords mercies that we are not conſumed, becauſe his compaſſions faile not. Soules conflict p. 425.In the worſt time ſaith (Dr. Sibs) there is a preſence of God with his children. When we are at the loweſt, yet it is a mercy that we are not conſumed, we are never ſo ill, but it might be worſe with us; whatſoever is leſſe then hell is undeſerved.

Thirdly, We are to know that if we be Saints thoſe evills that befall us, which ſeem to croſſe this Doctrine of the infiniteneſſe of Gods goodnes; do very much eſtabliſh it. For affliction befal the Saints from the depth of goodnes in God. Not only upon ſuch an ordinary account as we reade, Pſalmes 119.67. Before I was afflicted I went aſtray, but now have I kept thy word. (Wherin two notable uſes are expreſſed of afflictons, to wit, to reduce the Saints from their ſtraying, and to make them more exact in their converſation) But I ſay further, ver. 75. I know p. 98Lord that thy judgments are right: and that thou in faithfullnes haſt aflicted me. From faithfulnes that no good thing ſhall be withheld that may make us eminently hapy here & hereafter. In great goodnes was Joſeph ſo afflicted, and Job and Daniel caſt into the Lyans den, that they might be prepared for great honours and employments, and alſo great diſcoveries of God: It is much and ſweete to an afflicted ſoule, to ſee a token of the Lords love upon him, and a ſigne of his being received into Sonſhip. Heb. 12.6. For whom the Lord loveth he chaſtneth, and ſcourgeth every ſon whom he receiveth. But more to ſee faithfulnes & power in great deliverances out of great ſtraites; out of the Lions den out of the Whales belly, to carry through the red Sea rather then to leave to Pharaohs pride and crueltie. But yet I have a great deale more to ſay of the wonderfull goodnes of God to ſome choiſe ones, whom he fiteth in the furnace of great ſorrows for great employments and enjoyments of himſelfe in the creature here even in this life.

Ʋſe 2 For the next uſe heere is a good ground of encouragement for all ſinners and diſtreſſed ſouls to come to God. For the Lord is good. And if ye cannot tell what to ſay, I will teach you a prayer which David taught me, Pſalme 17.7. Show thy marvellous loving kindnes; O thou that ſaveſt by thy right hand them which put their truſt in thee, from thoſe that riſe up againſt them. Ye may have much comfort in the conſideration of Gods abundant goodnes whether it be that our ſinns be very great or our ſorrows even (as it were) helliſh,God gives much good with much goodnes to his people. He gives all with all his heart; he makes every ſtep to them in blood, and yet in delight parts withall to enrich them. Lockier. or our condition never ſo obſcure, great ſinners hath God received, great ſorrows hath God removed, and beggars from the dunghell hath God advanced. And for ſuch as have taſted the blood of Chriſt in their meat and drink and weare cloathes died therein, and have all their ſalvations and comforts ſwiming to them on the ſtreames of the blood of God: Let them ſay that the Lord is good to the loweſt; Saint affliction is but the pulling of the rop without to make the bell to ſpeake within: but to ſome it is a ſetting them in the higheſt ſteeples as bells themſelves to be heard a far ringing the various changes of an unchangeable God. Let me heape up exhortations and ſo end this point and ſubject. 1. Come away taſte and ſee that the Lord is good, Pſ. 34.8. Ye honour God much, and ye ſhall be bleſſed that come unto him. 2. Run to p. 99this infinite goodnes in all deſtreſſes,Ad omnes etiam ad impios. Cum Dei bonitas praecipue ſit erga membra eccleſiae, ergo et nos domeſticos fidei praecipue beneficijs proſequantur. Harplus. 201. fly to this preſent helpe in the needfull time of trouble. 3. Be like unto God and take heed of the doer of the unprofitable ſervant, Math. 25.30. Much more take heed of being found among pernicious ones that delight to do miſcheife, which ſhall …e torne in pieces when there ſhall be none to deliver. Pſ. 50.22. And 4. imitate God in the extent of his goodnes, I meane ſo farre as creatures can attaine. Do good to all even to thoſe that have no goodnes in them even to your enemies. And laſtly as the goodnes of God is eſpecially to his Iſrael, Pſal. 73.1 Truly God is good to Iſrael, &c. So let us eſpecially proſecute with our goodneſſes and helps, the houſhold of faith, and above all we muſt be mindfull to do good to the ſoule, and ſo much be ſpoken of the attribute of goodnes or benignitie.