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said to be made after the image of God, and to have dominion given him over the Vol. VII. Creatures below him, to signifie to us, that if man had not been made after God's image, in respect of Goodness, he had been unfit to rule over other Creatures; because without Goodness, dominion would be Tyranny and Oppreffion. And the more any Creature partakers of this Perfection of Goodness, the more it resembles God; as the Blessed Angels, who behold the face of God continually,and are thereby transformed into his image from glory to glory, their whole business and imployment is, to do good ; and the Devil, tho’he resemble God in other Perfections of Knowledge and Power, yet because he is evil, and envious, and mischievous, and so contrary to God in this Perfe&tion,' he is the most opposite and and hateful to him of all Creatures whatsoever.

And if this perfection be in some degree in the Creature, it is much more in God; if it be derived from him, he is much more eminently posseft of it himself. All that Goodness which is in the belt natured of the Sons of Menor in the most glorious Angels of Heaven,

mis but an imperfect and weak repres Vol.VIL sentation of the Divine Goodnefs.

The Third thing I proposed to confider, was the Effects of the Divine Goodness, together with the large extent of it, in respect of the Objects of it, the Lord is good to all, and his tender Mercies are over all his Works ; thou art good and doft good, says David, Pfal. 119.68. The great evidence and demonstration of God's Goodness, is from the Effects of it. To the same purpose St. Paul speaks, Acts 14. 17. He hath not left himself without Witness, in that he doth good, and sends us Rain from Heaven, and fruitful Seasons.

I shall consider the Effects of the Divine Goodness, under these Two Heads.

I. The univerfal extent of God's Goodness to all his Creatures.

II. I. shall consider more particularly the Goodness of God to Men, which we are more especially concern'd to take notice of.

1. The universalextent of his Goodness to the whole Creation, the Lord is Good to all. The whole Creation furnilheth us with clear evidences and demonstrations of the Divine Gooda


And again,

ness; which

soever we cast our

VOL.VII. Eyes, we are encountered with undeniable Instances of the Goodness of God; and every thing that we behold, is a sensible demonftration of it, the Heavens declare the Glory of God, and the Firmament [beweth his bandy work, says the Psalmist, Pfal. 19. I. Psal. 33. 5. The Earth is full of the Goodness of the Lord. The whole Frame of this World, and every Creature in it, and all the several degrees of Being and Perfection, which are in the Creatures, and the Providence of God towards them all, in the prefer. vation of them, and providing for the happiness of all of them, in such degrees as they are capable of it, are a plentiful demonftration of the Divine Goodness, which I shall endeavour • to illustrate in these Four Particulars.

1. The universal Goodness of God appears in ‘giving Being to so many Creatures.

2. In making them all so - considering the variety, and order, and end of them.

3. In his continual preservation of

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4. In providing so abundantly for Vol.VII. the welfare and happiness of all of

them, so far as they are capable and
sensible of it.

i. The extent of God's Goodness
appeașs in giving Being to so many
Creatures. And this is a pure effect of
Goodness, to impart and communicate
Being to any thing. Had not God been
good, but of an envious, and narrow,
and contracted nature, he would have
confined all Being to himself, and
been unwilling, that

that any thing befides himself should have been : but his Goodness prompted him to spread and diffuse hintself, and set his Power and Wisdom on work, to give Being to all that variety of Creatures, which we see and know to be in the World, and probably to infinite more than we have the knowledge of. Now it is not imaginable, that God could have any other motive to do this, but pures ly the Goodness of his Nature. All the motives imaginable besides this, muft either be indigency and want, or constraint and necessity ; but neither of these can have any place in God, and therefore it was meer Goods


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ness, that moved him to give Being to : other things; and therefore all Crea. Vol. VIL tures have reason, with the four and twenty Elders in the Revelations, to cast their crowns before the throne of God, Saying, thou art wortby, O Lord, to receive glory, and honour, and power, for thou haft created all things, and for thy pleasure (that is of thy meer goodness) they are and were created.

(1.) Indigency and Want can have no place in God; because he that hath all possible Perfection, hath all plenty in himself; from whence results All-fufficiency and compleat Happiness. So that the Divine Nature need not look out of it self for Happiness, being incapable of any addition to the Happiness and Perfection it is already possest of, ipfa fue is pollens opibus nibil indiga nostri. We make things for our use, Houses to shelter us, and Cloaths to keep us warm ; and we propagate our Kind, to perpetuate our felves in our poftea rity : But all this supposeth imperfection, and want, and mortality, to none of which the Divine Nature is liable and obnoxious.



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