the Caufe doth not give any Thing to the Effect, which it enjoys not it felf, or in other Words, that whatsoever is in the Effect must præexift in the Caufe. Since therefore we can read fo much Elegance and Perfection, in this huge Volume of the World, which is the Effect of God's Power, Wisdom, and Goodnefs: Since we can behold fo much comelinefs diffused among the Creatures, by which they become amiable, and draw to them out Affections We cannot but conclude, that God who is the Caufe and Creator of them, must be altogether perfect, altogether lovely: and fay with Zachariah in the ninth Chapter of his Prophecy, and at the 17th Verfe; how great is his Beauty, and bow great is bis Goodness? His Goodness and Perfections, are indeed fo infinitely great, that 'tis impoffible for our narrow Capacities to comprehend them. The fublime and rapturous Contemplation of God's Excellencies, will be a principal Ingredient in our future Happiness, but to frame a full Idea of them will for ever tranfcend the Limits of our finite Nature. And fo much may fuffice to have been fpoken concerning God's abfolute Good-ness.

Let

Let us now go on to his relative Goodnefs, namely, that which difpofes him to do Good to his Creatures. And that God

is good in this Senfe, I fhall endeavour to make out from the following Argu

ments.

First, From the Creation.

Secondly, From the Prefervation. And Thirdly, From the Redemption of the World, by our Lord JESUS CHRIST.

And First, the Creation of the World is an Argument of God's Goodnels; for you twas God's Goodnels which was the Cause of the Creation; as may be thus made to appear. God was eternally before all Things that are diftinct from himself; nothing therefore extrinfecal to him could be the Caufe of this or any other Action of his, but it muft wholly proceed from fomewhat within; and that must be the End which was propos'd by him. Now forafmuch as God was always Self-fufficient, infinitely and effentially happy in himself; he could not be induced to the Work of Creation, from: any View or Propofal of encreasing his own Felicity; because that which was already infinite, was utterly incapable of any encrease: And 'tis impioufly absurd

to think, that the Contributions of Creatures, fhould be neceflary to compleat the Happiness of the Creator, who is over all, God blessed for ever Being therefore he God never flood in need of any Thing; being he never lacked any Entertainment from without; and could have no Profpect of bettering his own Condition; what was there that could move him to create the World, but a Willingness and Delign to impart fome Benefit to others? And is not this the very Effence of Goodnefs? For what End could he endow fome Beings with the Faculties of Sense and Realon, but to qualifie them to receive that Happiness which he intended, and was difpofed to give? And doth not Goodnels confift in propofing and furthering fuch Ends as these?

Indeed that the Goodnefs of God was the principal Motive to the Creation, is fo obvious a Truth, that the old Heathens foon found it out, tho' they had nothing but the glimmering Light of Nature to direct their Search. Thus after Platohad enquir'd what fhould be the Reason of God's making the World, he answer'd, He was Good. So again, Hierocles in his Comment upon Pythagora's Golden Verfes; there is no other rational Cause, faith

he,

he affignable for the making of all Things, befides effential Goodness. was the Goodness of the Divine Being, the Benignity of his Nature, which incited him to create the World; which inclined him to pronounce that All-commanding Fiat, wow which forced every Thing to art out of Nothing. the goodies of God and be f

And as the Goodness of God may be inferred from the Creation of the greater World, and the Things that are therein; fo more especially from the framing the little World, MAN.) Upon bim he hath printed several capital Characters of his Goodness. 'Tis amazing to confider how peculiarly nice the Fabrick even of his Body is formed; how far in Beauty the Parts of it furpass those of other Creatures. Neither are they only for Ornament, but Ufe; every one of them being fitted for feveral diftinct Ends or Intentions; and conducing some way or other to Growth, or Nourishment, Senfe or Motion. Add to this, that we are furnished with two of those Parts which are most noble and beneficial, not only as a Reserve in Cafe any Misfortune fhould happen to one, but likewife as a Token of the Liberality of the Donor. Again, who can reflect upon the wonderful Operations of

the

the

creation

mou

the Senfes, and the Advantages redound. ing to us from the fame, without admir ing and extolling the Goodness of the Author: Thefe capacitate us for the Enjoyment of Objects that are without us, which without these we could not enjoy. What would the most beautiful Object fignify to us, if we had no Eyes: the most fragrant Odours, if we had no Nofes: the moft harmonious Mufick, if we had no Ears? and fo of the reft. Isaftly, The Faculty of Speech most loudly speaks the Goodness of God who gave it. would be tedious to number up all the Benefits which accrue to Mankind from hence:

is fufficient to oblerve, that by this we make known our Wants to one another; and defire Affiftance: By this we maintain a good Correspondence and Friendfhip with our Fellow-creatures, and alternately communicate Advice, Reproof, and Confolation. In a Word, that by this we declare our Gratitude to our Maker, and praife and magnify him for all his Goodness towards us.

2

But the Body of Man (with all its Accomplishments) is but a lower Instance of divine Goodness compared with the Soul: This is a Particle of Divinity, in which God fulfilled his Defign of making Man