Goodness, in inanimate fimple effences, is their agreeable quality in reference to other things; in compofitions, it is a regular mixture of the whole; in things animate, it is that which makes them eafy in themfelves, and useful to others; in rationals, or mankind, it is the difpofition which renders their exiftence profitable and pleafant in itfelf, fubfervient to the good of fociety, and inftrumental to the glory of GOD. 16. The firft conceivable idea of goodness, is the whole nature of Gov. He is (áyalós) Good in his effence and attributes; the original Good, and Goodnefs itself. Hence He is without compare; other goods may, yea muft be compared with his, but his with none. He is the author and difpenfer of good to all creatures, and the ftandard by which it is to be measured; and according to the degree of nearnefs to which the goodness of any creature approaches his, that is the real value or true worth of it. 17. And as all things were created by him, were the iffue of his powerful word, they were conftituted good according to their several natures, qualities, capacities, and intended ufes. The elements originally contained: no natural evil; and as the animal part of creation was partly composed of the elementary, fo confiftent with the divine veracity, the compofitions were as good as the fimple ingredients: For the unerring Judge pronounced them Good. But the goodnefs of GOD did most eminently appear, was most confpicuous, being drawn in the livelieft colours, in man's rational, holy, immortal nature. It was the mafter-piece of created perfection and beauty; the image of the Deity reflected in the glafs of the creature, realized in the fweet harmony of knowledge, holinefs, happinefs, and immortality: By which he made a nearer approach to the true standard of good, than any other creature. و 18. And as a qualitative and fubfervient ufe was eftablished betwixt the general orders of beings, in. reference to the fupport and profperity of each other; as vegitative life was to minifter to animal life, and. both to the human fpecies, it is prefumed that they were as good in their relative capacity, as in their real natures. Hence man's every fenfe was regaled; his eyes beheld the beauty of all terreftial things: The azure heavens over his head, and the blooming earth under his feet, with a multiplicity of fhining: forms, compofed of animated matter on every fide, and himself as their king, commanding the obedient whole. His ear, ftruck with the melodious voice of nature; the birds with their tuneful notes, and other creatures with hoarfer accents, 'ferved to render paradise more paradifiacal ftill. His palate, exquifitely fenfible, relished the rich variety of delicious fruits prepared for his repaft, without fatiguing toil, and without fatiety of its fweetnefs. Eden, no inclement clime, where ruffling winds, driving hail, and fcorching funs, friffel and unpolifh nature's face, where all was fmooth, foft, and delicate to touch: Brawninefs, of hands, or other parts, by intenfe labour, was uncontracted, had no place in paradife; hence a fimilar fmoothness, and mutual foftness every where obtain'd.. Yea, fragrant nature, with her rich perfume, high-fcented effluvia, mingling with the breath of their noftrils, was health to their bodies, and pleafure to their lives.. Thus the uncreated original Good, made known the riches of his goodnefs, in conftituting all things good in themselves, and with refpect to each other. And as there was a concurrence of wisdom, power, and goodnefs in the creation of GoD, fo doubtless of juftice alfo, especially respecting intelligent creatures. 19. Juftice was the attribute by which the Almighty formed his plan, and according to which he executed his whole defign. Juftice is both the iffue and guardian of holiness; it fprings from, and is a defence of that divine quality: And as the Almighty is perfect in holiness, fo he is just both to others and himself. Hence it would as little confift with juftice as goodnefs, to give fuch a conftitution to any creature, as would inevitably make it miferable; or so to subject it in point of fervice to any other creature, as that its life fhould be a greater burthen than bleffing unto it. If in the beginning, exiftence was not as profitable as non-existence to every living thing, their creation was a deviation from the rule of both justice and goodness. How much lefs could it confift with juf tice, to create immortal fouls for eternal mifery? The fubjecting a creature to fome degree of mifery for a feafon, in order to its greater enjoyment of happiness afterwards, is highly confiftent with juftice; But the fubjecting fouls to perpetual mifery, without any default of their own, as there is no poffibility of a future recompence, fo it is unjust, and confequently was never done by the Deity. 20 Yea, the fubjecting all men to a poffibility of eternal mifery, by caufing it wholly to depend on the conduct of one, without their own free confent, as in the the cafe of Adam and his pofterity, would not confift with juftice. And as all men did not consent to be represented, and to have their eternal ftate determined by his conduct, fo, I prefume, their final mifery did not abfolutely turn upon his difobedience: For though it is certain that he did reprefent all men, as they were feminally in him, and did act for them in that which concerned their eternal ftate; yet, I believe, the Almighty did not cause the falvation of all men to depend on fo cafual a thing as Adam's abftaining from the forbidden fruit, without defigning, in cafe of failure, to depute his Son to act for them as a Redeemer and Saviour; as well to atone for original fin, as to procure for, and poffefs them of a measure of grace, to recapacitate them to work out their own falvation, and fo pafs through a ftate of perfonal probation, in reference to eternal life. Yea, 'tis probable, if Adam had retained and tranfmitted purity to pofterity, it would not have exempted them from perfonal trial; as what CHRIST did for their restoration, does not free them from the neceflity of working out their falvation, as probationers for heaven. 21. And as the Almighty made the production of one perfon to depend on the matter and means of others; and as Adam's immediate offspring iffued from the matter corrupted by the first offence, fo his children, became finful by natural neceffity, without any perfonal fault or demerit of their own. And as a finful nature produces a finful practice, which neceffarily involves them in greater mifery and ruin, without any poffibility of extricating themselves out of it; fo it was neceffary, highly neceffary, that they fhould be provided for: Juftice required, that either Adam only. fhould: fhould fuffer for his fin, or be no parent to mankind; or that his helpless pofterity fhould be relieved. Agreeable to which, the pomife of a Saviour was made, before sentence was pronounced on Adam and Eve in paradife§. 22. Hence then as it was neceffary, as it was congruous to reafon and juftice to ordain a Saviour for those who became finful without their own choice, that by the grace of GOD, and the help of his fpirit, they might be in a capacity of feeking and finding all fpiritual bleffings: Or, if neglecting that falvation, as it would be their own perfonal unneceffitated fin so to do, their condemnation would be just. And as the falvation provided for them, extends alfo to the perfonal offences and wants of all, who recieve it on the terms propofed by the Almighty; fo it was an inAtance of juftice to relieve Adam's helplefs offspring,. and an act of mercy to ordain a Saviour for perfonal offenders. a 23. Seeing then that the Almighty could not createfouls to wrath, nor fuffer them to perish without perfonal trial; fo being glorious in holiness, he will.never do wrong to any creature. None will have caufe to charge him with injuftice, in withholding good, when it is due; nor in the infliction of penal evil; without caufe. Juftice will not fuffer him to act in-. confiftent with what is right. Neither 24. Can the Almighty in juftice fuffer wrong with out requiting it. The fame juftice which obliges him to a right proceedure in respect to others, does, with the § Gen. viii. 15. |