Of the Knowledge of God's Infinite Goodness and Love

8. The next of God’s attributes that must make its impress on the soul, is his infinite goodness. The denomination of goodness (as all other his attributes) is fetched from, and suited to the capacity or affections of the soul of man. That which is truly amiable is called good. Not as if there were no goodness, but what is a means to man’s felicity, as some most sottishly have affirmed: for our end and felicity itself, and God as he is perfect and excellent in himself, is more amiable than all means.

In three respects therefore it is that God is called good, or amiable to man. I. In that he is infinitely excellent and perfect in himself. For the love of friendship is a higher love than that of desire. And the most perfect sort of love, is that which wholly carrieth the lover from himself to the perfect object of his love* The soul delighteth to contemplate excellency, when the excellency itself, and not the delight, is the ultimate end of that desire and contemplation.

II. God is called good as he is the pattern and fountain of all moral s;ood. As he maketh us righteous holy laws, commanding moral good, and forbidding and condemning evil. And thus his goodness is his holiness and righteousness, his faithfulness and truth.

III. God is called good, as he is the fountain of all the creature’s happiness, and as he is bountiful and gracious and ready to do good, and as he is the felicitating end and object of the soul.

And this infinite goodness must have these effects upon us. 1. It must possess us with a superlative love to God. This blessed attribute is it that makes us saints indeed, and maketh that impression on us, which is as the heart of the new creature. It is goodness that produceth love. And love is that grace that closeth with God as our happiness and end, and is the felicitating enjoying grace. Without it we are but as sounding brass, or tinkling cymbals, whatever our gifts and parts may be. 1 Cor. xiii. Love is the very excellency of the soul, as it closeth with the infinite excellency of God. It is the very felicity of the soul, as it enjoyeth him that is our felicity. Most certainly the prevailing love of Godi is the surest evidence of true sanctification» He that hath most love, hath most grace; and is the best and strongest christian: and he that hath least love, is the worst or weakest. Knowledge and faith are but to work our hearts to love; and when love is perfect they have done their work. 1 Cor. xii. 31. and xiii. 8, 9, 10, 13. Teaching and distant revelations will not be for ever; and therefore such knowledge and faith as we have now, will not be for ever. But God will be for ever amiable to us, and therefore love will endure for ever. The goodness of God is called love, and as God is love, so he that dwelleth in love doth dwell in God and God in him. 1 John iv. 16. The knowledge of divine goodness makes us good, because it maketh us love him that is good. It is love that acteth most purely for God. Fear is selfish, and hath somewhat of aversation. Though there be no evil in God for us to fear, yet is there such good in him that will bring the evil of punishment upon the evil; and this they fear. But love doth resign the soul to God, and that in the most congruous acceptable manner. Make it therefore your daily work to possess your souls with the love of God. Love him once, and all that he saith and doth will be more acceptable to you: and all that you say or do in love, will be more acceptable unto him. Love him and you] will be loth to offend him: you will be desirous to please him: you will be satisfied in his love. Love him and you may be sure that he loveth you. Love is the fulfilling of his law. Rom. xiii. 10. And that you may love him, this must be your work to believe and contemplate his goodness. Consider daily of the infinite goodness or amiableness of his nature, and of his excellency appearing in his works, and of the perfect holiness of his laws. But especially see him in the face of Christ, and behold his love in the design of our redemption, in the person of the Redeemer, and in the promises of grace, and in all the benefits of redemption. Yea look by faith to heaven itself, and think how you must for ever live in the perfect blessed love of infinite enjoyed goodness. As it is the knowledge and sight of gold, or beauty, or any other earthly vanity that kindleth the love of them in the minds of men; so is it the knowledge and serious contemplation of the goodness of God that must make us love him, if ever we will love him.

2. The goodness of God must also encourage the soul to trust him. For infinite good will not deceive us. Nor can we fear any hurt from him, but what we wilfully bring upon ourselves. If I knew but which were the best and most loving man in the world, I could trust him above all men: and I should not fear any injury from him. How many friends have I that I dare trust with my estate and life, because I know that they have love and goodness in their low degree! And shall I not trust the blessed God, that is love itself and infinitely good? Whatever he will be in justice to the ungodly, I am sure he delighteth not in the death of sinners, but rather that they turn and live; and that he vf’iW not cast off the soul that loveth him, and would fain be fully conformed to his will. It cannot be that he should spurn at them that are humbled at his feet, and long, and pray, and seek,- and nrourn after nothing more than his grace and iove! Think not of God as if he were scanter of love and goodness than the creature is: if you have high and confident thoughts of the goodness and fidelity of any man on earth, and dare quietly trust him with your life and all; see that you have much higher thoughts of God, and trust him with greater confidence, lest you set him below the silly creature in the attributes of his goodness, which his glory and your happiness require you to know.

3. The infinite goodness of God must call off our hearts from the inordinate love of all created good whatever. Who would stoop so low as earth, that may converse with God? And who would feed on such poor delights that hath tasted the graciousness of the Lord? Nothing more sure than that the love of God doth not reign in that soul, where the love of the world, or of fleshly lust, or pleasure reigneth.

1 John ii. 15. Had worldlings, or sensual or ambitious men, but truly known the goodness of the Lord, they could never have so fallen in love with those deceitful vanities. If we could but open their eyes to see the loveliness of their Redeemer, they would soon be weaned from other loves. Would you conquer the love of riches, or honour, or any thing else that corrupteth your affections? O try this sure and powerful way! Draw nigh to God, and take the fullest view thou canst, in thy most serious meditation, of his infinite goodness, and all things else will be vile in thy esteem, and thy heart will soon contemn them and foro-et them, and thou wilt never doat upon them more.

4. The infinite goodness of God, should increase repentance, and win the soul to a more resolute cheerful service of the Lord. O what a heart is that which can offend, and wiifullv offend so good a God This is the odiousness of sin, that it is an abuse of an infinite good. This is the most heinous damning aggravation of it, that infinite goodness could not prevail with wretched souls against the empty flattering world! but that they suffered a dream and shadow to weigh down infinite goodness in their esteem. And is it possible for worse than this to be found in man? He that had rather the sun were out of the firmament, than a hair were taken off his head, were unworthy to iste the light of the sun: and surely he that will turn away from God himself to enjoy the pleasures of his flesh, is unworthy to enjoy the Lord. It is bad enough that Augustine in one of his epistles saith of sottish worldly men, that they had rather there were two stars fewer in the firmament, than one cow fewer in their pastures, or one tree fewer in their woods or grounds: but it is ten thousand times a greater evil that every wicked man is guilty of, that will rather forsake the living God, and lose his part in infinite goodness, than he will let go his filthy and unprofitable sins. O sinners, as you love your souls, despise not the riches of the goodness, and forbearance, and long suffering of the Lord; but know that his goodness should lead you to repentance. Rom. ii. 4. Would you spit at the sun? Would you revile the stars? Would you curse the holy angels? If not, O do not ten thousand fold worse, by your wilful sinning against the infinite goodness itself.

But for you, christians, that have seen the amiableness of the Lord, and tasted of his perfect goodness, let this be enough to melt your hearts, that ever you have wilfully sinned against him. O what a good did you contemn in the days of your unregeneracy, and in the hour of your sin! Be not so ungrateful and disingenuous as to do so again. Remember, whenever a temptation comes, that it would entice you from the infinite good; ask the tempter, man or devil, whether he hath more than an infinite good to offer you; and whether be can outbid the Lord for your affection.

And now for the time that is before you, how cheerfully should you address yourselves unto his service; and how delightfully should you follow it on from day to day! What manner of persons should the servants of this God be, that are called to nothing but what is good! How good a master! how good a work! and how good company, encouragements, and helps! and how good an end! All is good, because it is the infinite good, that we serve and seek. And shall we be loitering unprofitable servants?

5. Moreover, this infinite goodness should be the matter of our daily praises. He that cannot cheerfully magnify this attribute of God, so suitable to the nature of the will, is surely a stranger to the praises of the Lord. The goodness of God should be a daily feast to a gracious soul, and should continually feed our cheerful praises, as the spring or cistern fills the pipes. I know no sweeter work on earth, nay T am sure there is no sweeter, than for faithful sanctified souls, rejoicingly to magnify the goodness of the Lord, and join together in his cheerful praises. O christians, if you would taste the joys of saints, and live like the redeemed of the Lord indeed, be much in the exercise of this heavenly work, and with holy David, make it your employment, and say, G 2 “O how great is thy goodness which thou hast laid up for them that fear theel” Ps. xxxi. 19. “The earth is full of the goodness of the Lord.” Ps. xxxiii. 5. What then are the heavens? “Thy congregation hath dwelt therein: thou O Lord hast prepared thy goodness for the poor. ,0 that men would praise the Lord for his .goodness, and for his wonderful works to the children of men! For he satisfieth the longing soul, and filleth the hungry soul with goodness.” Ps. cvii. 8, 9. ‘* The goodness of God endureth continually.” Ps. lii. 1, “Truly God is good to Israel, even to such as are of a clean heart.’* Ps. lxxiii. 1. “O taste and see that the Lord is good, blessed is the man that trusteth in him.” Ps. xxxiv. 8. “The Lord is good, his mercy is everlasting, his truth endureth from generation to generation.” Ps. c. 5. “The Lord is good to all, and his tender mercies are over all his works.” Ps. cxlv. 9. “O praise the Lord, for the Lord is good, sing praises to his jiame, for it is pleasant.” Ps. cxxxv. 3. Call him, as David, “my goodness, and my fortress, my high tower, and my deliverer, and my shield, and he in whom I trust.” Ps. cxliv. 2. “Let men therefore speak of the glorious honor of his mnjesty and of his wondrous works: let them abundantly utter the memory of his great good ness, and sing of his righteousness.” Ps, clxv. 5, 7. If there be a thought that is truly sweet to the soul, it is the thought of the infinite goodness of the Lord. If there be a pleasant word for man to speak, it is the mention of the infinite goodness of the Lord! And if there be a pleasant hour for man on earth to spend, and a delightful work for man to do, it is to meditate on, and with the saints to praise the infinite goodness of the Lord, What was the glory that God shewed unto INIoses, and the taste of heaven that he gave him upon earth, but this, - I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and I will be gracious on whom I will be gracious, and will shew mercy on whom T will shew mercy.” Exod. xxxiii. 19. And his proclaimed name was, “The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and ptrlith” Exod, xxxiv. 6. These were the holy praises that Solomon did consecrate the temple with, 2 Chron. vi. 41. ‘’ Arise O Lord God into thy resting place, thou and the ark of thy strength: let thy priests O Lord God be clothed with salvation, and let thy saints rejoice in goodness.” See Isa. lxiii. O christians, if you would have joy indeed, let this be your employment! Draw near to God, and have no low undervaluing thoughts of his infinite goodness; for “how great is his goodness, and how great is his beauty!” Zach. ix. 17. Why is it that divine consolations are so strange to us, but because divine goodness is so lightly

114 Of the Knoxvledge of God.

thought upon? As those that think little of God at all, have little of God upon their hearts j so they that think but little of his goodness in particular, have little love, or joy, or praise.

6. Moreover, the goodness of God must possess us with desire to be conformed to his goodness in our measure. The holy perfection of his will, must make us desire to have our wills conformed to the will of God j we are not called to imitate him in his works of power, nor so much in the paths of his omnisciencey as we are in his goodness, which, as manifested in his work and word, is the pattern and standard of moral goodness in the sons of men. The impress of his goodness within us, is the chief part of his image on us; and the fruits of it in our lives is their holiness and virtue. As he is good and doth good, Ps. cxix. 68, so must it be our greatest care to be as good and do aa much good as possibly we can. Any thing within us that is sinful and contrary to the goodness of God, should be to our souls as griping poison to our bodies, which nature is excited to strive against with all its strength and can have no safety or rest till it be cast out.. And for doing good, it must be the very study and trade of our lives. As wordlings study and labor for the world, and the pleasing of their flesh; so must the christian study and labor to improve his master’s talents to his use, and to do as much good as he is able, and to please th

Lord. Prov. xi. 23, ‘’ The desire of the righteous (s such) is only good.” To depart from «vil and do good, is the care of the just. Ps. xxxiv. 14. “We must please our neighbours for good to their edification.” Rom. xv. 2. “While we have time we must do good to all men (as we are able) but especially to them of the household of faith.” Gal. vi. 10. Not only to them that do good to us, but to our enemies. Luke vi. 32 — - 34. Matt. v. 44. This is it that we must not forget, Heb. xiii. 16. and which by ministers we must be put in mind of, 1 Tim. vu 18. which all that love life and would inherit the blessing must devote themselves to. 1 Pet. in. 10 — 12. In this we must be like our heavenly Father, and approve ourselves his children. Matt. V. 45, 46.

7. From the perfect infinite goodness of God, we must learn to judge of good and evil, and in all the creatures. To this must all be reduced as the standard, and by this must they be tried. It is a most wretched absurdity of sensual men, to try the will, or word, or ways of God, by themselves, and by their own interests or wills; and to judge all to be evil in God that is against them. And yet, alas, how common is this case! Every man is naturally loth to be miserable: suffering he abhors; and therefore that which causeth his suffering he calleth evil. And so when he hath deserved it himself by his sin, he thinks that the law is evil for threatening it, and that God himself is evil for inflicting it; so that infinite goodness must be tried and judged by the vicious creature, and the rule and standard must be reduced to the crooked line of human actions or dispositions: and if God will please the worldling, the sensualist, the proud, the negligent, who should please him, then he shall be good, and he shall be God; if not, say these judges, he shall be evil, and unmerciful, and no God. They will not believe that he is good that punisheth them. And thus if the thief or murderer had the choice of kings and judges, you may know what persons he would choose; no one should be a judge, or accounted a good man, that would condemn and hang him.

But I beseech you consider, what is fit to be the rule and standard, if not perfection of goodness itself. Do you think that the will of ignorant, fleshly, sinful man, is fitter to be the rule of goodness, than the will of God? V/e are sure that God is not deceived, and sure that there is no iniquity with him; but we know that all men are liable to deceit, and have private interests, and corrupted minds, and wills that have some vicious inclinations. O what blasphemy is in the heart of that man, that will sooner condemn the holy will and law of God, than his own will, or the wills of any men, be they never so seemingly wise or great! The will of God is revealed in his laws, concerning the necessity of a holy life j and the will of

Of the Knowledge of God, tl7

foolish wicked men is by their scornful speeches and sinful lives revealed to be against it. And which of these do you follow? which is it that prescribeth you the better course? the will of God that is infinitely good, or the will of man that is miserably evil? If thou know any better than God, follow him before God: but if noBe be greater and more powerful than he; if none be wiser or of more knowledge, it is as sure that none is better: much less are those ignorant wicked men, that despise the scripture and a holy life, and would persuade you that they can tell you of a better way. Let me speak it to the terror of the ungodly soul that, by the deceits or scorns of any sort of men, is drawn away from Christ and holiness; it shall stand on record against thee until judgment, and it shall stick everlastingly as a dagger in thy heart, that thou didst prefer the reasons and the will of man, yea perhaps of a sottish drunkard or a worldling, before the word or will of Goo: and though thy tongue durst not speak it, ihy life did speak it, that thou thoughest the wt)rd and will of man to be better than the word and will of God t yea more, that thou tookest the way of the devil to be better than God’s ways, who is infinitely good: for surely thou choosest that which thou takest to be best for thee. And therefore if that man deserve damnation, that sets up a man, or a horse, or an image, and gaith, “This is greater and wiser than God, ami g3 therefore this shall be my God,” then dost thou deserve the same damnation, that settest up the words or will of man, even of wicked men, and sayest by thy practice, “These are better than God, and his word, or will, and therefore I will choose or follow them,” for God is full as jealous of the honor of his goodness, as of his power or wisdom.

Well christians, let flesh and blood say what it will, and let all the world say what they will, judge that best that is most agreeable to the will of God; for good and evil must be measured by this will. That event is best which he determineth of, and that action is best which lie commandeth. And all is naught, and will prove so in the end, that is against this will of God, what policy or good soever may be pretended for it.

8. And if the will of God be infinitely good, we must all labor both to understand it, and perform it. Many say, who will shew us any good. Ps. iv. 0. Would you not know what is best, that you may choose and seek it? As the inordinate desire of knowing natural good and evil did cause our misery, so the holy rectified desires of knowing spiritual good, must recover us; search the scriptures then, and study and inquire; for it more concerns you to know the will of God, than to know the will of your princes or benefactors, or to know of any treasures of the world; the riches of grace are given to us, by God’s making known the mystery of his will, according to his good pleasure which he purposed in himself. Eph. i. 7, 9. And our desire to know the good will of God, must be that we may do it. For this must we pray. Col. i. 9, 10. “That we may be filled with the knowledge of his will, in all wisdom and spiritual understanding, that we may walk worthy of the Lord, unto all pleasing, being fruitful in every good work,” that we may “be made perfect in every good work to do his will, and have that wrought in us which is pleasing in his sight,” Heb. xiii. 21. that we may net only know his will and approve the things that are excellent, Rom. ii. 18. but may prepare ourselves to do according to his will, lest we be punished the more. Luke xii. 47. See that the will of no man be preferred before Geas will; seek not your own wills, nor set them up against the Lords: if Christ, whose wnll was pure and holy, profess that he sought not his own will, but his Father’s, John v. 30. and tlit he came not to do his own will, but his that ser:t him, John vi. 38. should it not be our resolutio:i, whose wills are so misguided and corrupt?

9. If God’s will be infinitely good, we maet rest in his will: when his v,7ays are dark, or grievous to our flesh; when his word aeems <lifficult; when we know not what he is doinj.^ with us, remember it is the will that is infiniteiy good, that is disposing of us. Only let us sec that we stand not cross to the greater good of his church and honor; and then we may be sure that he will not be against our good. We that can rest in the will of a dear and faithful friend, should much more rest in the will of God. Do your duty, and be not unwise, but understanding what the will of the Lord is for you to do, Eph. v. 17. and then distract not your minds with distrustful fears about his will that is inBnitely good, but say. The will of the Lord be done. Acts xxi. 14.

10. The infinite goodness of God, should draw out our hearts to desire communion with him, and to long after the blessed fruition of him in the life to come. O how glad should we be to tread his courts! To draw near him in his holy worship, to meditate on him, and secretly open our hearts before him, and to converse with those gracious souls that love to be speaking honorably of his name! What will draw the heart of man if goodness and infinite goodness will not? When the drunkard saith in the alehouse, “It is good to be here;” and the covetous man among his gains, and the sensual man” among his recreation and merry companions, “It is good to be here;” the christian that can get nigh to God, or have any prospect of his love in his ordinances, concludeth that of all places upon earth “It is good to be here,” and that a day in his courts is better than a thousand. Ps. kxxiy. 10. But O to depart and of the Kmwledge of God. 121

be with Christ, is far better. Phil. i. 23. With infinite goodness we shall find no evil, no emptiness, or defect; when we perfectly enjoy the perfect good, what more can be added, but for ever to enjoy it! O therefore think on this, christians, when death is dreadful to you, and you would fain stay here, as being afraid to come before the Lord, or loth to leave the things which you here possess. Shall goodness itself be distrusted by you, or seem no more desirable to you? Are you afraid of goodness? even of your father, of your happiness itself? Are you better here, than you shall be with God? Are your houses, or lands, or friends, or pleasures, or any thing, better than infinite goodness? O meditate on this blessed attribute of God, till you distaste the world, till you are angry with your withdrawing murmuring flesh, till you are ashamed of your unwillingness to be with God, and till you can calmly look in the face of death, and contentedly hear the message that is postinotowards you, that you must presently come away to God. Your natural birth-day brought you into a better place than the womb; and vour gracious birth-day brought you into a far better state than your former sinful miserable captivity; and will not your glorious birthday put you into a better habitation than this world? O know, and choose, and seek, and live to the infinite good, and then it may be your greatest joy when you are called to him.