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SIRM. CLVII. God the firft cause, and last end. Rom. xi. 36.

For of bim, and througb bim, and to bim are all tbings, to rubom be glory for ever. Amen.

184 SERM. CLVIII. Of doing good. . Galat. vi. 9. 10. Let us not

be weary in well-doing ; for in due seafon we shall reap, if we faint not: As we bave therefore opportunity, let us do good unto

all men, especially unto tbem wbo are of tbe boufbold of faitb 196 SERM. CLIX. The necessity of repentance and faith. A&ts xx. 21.

Teflifying botb to the Jews, and also to tbe Greeks, repentance to

ward God, and faith toward our Lord Jesus Cbriff 213 SERM. CLX. Of confeffing and forsaking fin, in order to pardon.

Prov. xxviii. 13. He tbat coveretb bis fins joall not prosper : but wboso confefferb and forfaketh them, shall bave mercy

226 SIRM. CLXI. Of confeffion and sorrow for fin. Pfal. xxxviii. 18.

I will declare mine iniquity, and be forry for my fin 244 SERM. CLXII. The unprofitableness of fin in this life, an argu

ment for repentance. Job xxxiii. 27. 28. He looketb upon men, and if any say, I bave finned, and perverted that which was rigbt, and it.profited me not; be will deliver bis foul from going

into the pit, and bis life shall see tbe ligbt SERM. CLXIII. CLXIV. CLXV.CLXVI. The shamefulness of

fin, an argument for repentance. The final ifsue of fin, an argument for repentance. The present and future advantage of an holy and virtuous life. Rom. vi. 21. 22. Wbat fruit bad ye tben in tbose things, wberoof ye are now ashamed? For tbe end of rbofe obing's is dearb. But now being made free

from fin, and be. come servants to God, ye bave your fruit unto boliness, and tbe end everlafling life

274.287. 298. 312. SIRM. CLXVII. CLXVIII CLXIX. The nature and neceffity

of holy resolution. Job. xxxix. 31. 32. Surely it is meet to be said unto God, I bave born chastisement, I will not offend any more; that which I fee not, teacb ibou me; if I bave done iniqui. ty, I will do no more

333. 345. 358 ŞERM. CLXX. CLXXI. The nature and necessity of reftitu.

tion. Luke xix. 8.9. And if I bave taken any thing from any, man by false accufation, I restore bim fourfold.' And Jesus said

unto bim, ibis day is salvation come to this house 370: 384 SERM. CLXXII. The usefulness of consideration, in order to re

pentance. Deut. xxxii. 29. O that they were wise, that tbey underfood ibis, that tbey would consider their latter end! 400

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PSA L. cxlv. 9.
The Lord is good to all, and his tender mercies are over

all his works.

The first sermon on this text.

T

HE subject which I have now proposed to treat of, is certainly one of the greatest and noblest arguments in the world, the good

ness of God; the highest and most glorious perfection of the best and most excellent of beings, than which nothing deserves more to be considered by us, nor ought in reason to affect us more. The goodness of God is the cause, and the continuance of our beings, the foundation of our hopes, and the foundation of our happiness, our greatest comfort, and our fairelt example, the chief object of our love, and praise, and admiration, the joy and rejoicing of our hearts; and therefore the meditation and discourse of it must needs be pleasant and delightful to us; the great difficulty will be, to confine ourselves upon so copious an argument, and to set bounds to that which is of so vaft an extent; The Lord is good to all, and his tender mercies are over alb his works.

Which words are an argument, which the divine Pfalmift useth, to stir up himself and others to the praise of God: At the third verse, he tells us, that the Lord is great, and greatly to be praised; and he gives the reason of this, verse 8. and 9. from those properties and perfc

tions of the divine nature, which declare his goodness ; The Lord is gracious, and full of compassion, slow to anger, and of great mercy: The Lord is good to all, and his tender mercies are cver all his works : where you have the goodness of God declared, together with the amplitude VOL. VII. A

and

and extent of it, in respect of the objects of it; The Lord is good to all..

In the handling of this argument, I Mall do these four things: First

, Consider what is the proper notion of goodness, as it is attributed to God.

Secondly, Shew that this perfection belongs to God.
Thirdly, Consider the effects and the extent of it.

Fourthly, Answer fome objections which may seem to contradict and bring in queltion the goodness of God.

First, What is the proper notion of goodness, as it is attributed to God.

There is a dry metaphysical notion of goodness, which only fignifies the being and essential properties of a thing: but this is a good word ill bestowed ; for, in this sense, every thing that hath being, even the devil himself, is good.

And there is a moral notion of goodnefs; and that is *two-fold :

1. More general, in opposition to all moral evil and imperfection, which we call sin and vice; and so the justice, and truth, and holiness of God, are in this fense his goodness. But there is,

2. Another notion of moral goodness, which is more particular and restrained; and then it denotes a particular virtue, in opposition to a particular vice; and this is the proper and usual acceptation of the word goodness; and the best description I can give of it is this, that it is a certain propension and disposition of mind, whereby a person is inclined to desire and procure the happi. ness of others; and it is best understood by its contrary, wbich is an envious disposition, a contracted and narrow fpirit, which would confine happiness to itself, and grudgeth that others should partake of it, or share in it; or, a malicious and mischievous temper, which delights in the harms of others, and to procure trouble and mischief to them. To communicate and lay out ourselves for the good of others, is goodness; and so the Apostle explains doing good, by communicating to others, who are in misery, or in want. Heb. xiij. 16. But to do good, and to communicate, forget not. The Jews made a distinction between a righteous and a good man; to

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