Light in the way to Paradise with other occasionals / by Dvdley the 2d late Ld. North.

Of GOODNESS.

I Dare not presume to treat of that tran∣scendent Goodness, eternal and infinite, peculiar to the Deity, farther than as it is the source (or rather vast ocean) from whose effluence all inferiour goodness receives its be∣ing; nor shall my subject be Beatitude that Summum bonum of the Philosopher, which a heathen Poet could affirm not to be compati∣ble with man in this vale of misery, but of that subordinate goodness which is the proper

object of Man's will while he liveth here. And this goodness is so transfused, as it af∣fords matter to be coveted, not only by man, but by all sensitive creatures, and perhaps even plants cannot be excluded, since it is apparent by divers motions of theirs that they have a faculty of approching to, or declining things beneficial or hurtfull to their constitution. Of necessity therefore there must be some good∣ness relating merely to Man, and to him in re∣spect of his nobler part, which his indued with reason in the perfection of it, if not with sole reason, as most believed among the ancient Philosophers. This secondary goodness, which is the common object, not only of the will, but of the appetite, may (as I conceive) bear this description. Goodness is the condition of a Subject, which renders it capable of be∣ing coveted, according to right reason. And it may be distinguished into goodness natural, and goodness moral. From goodness natural no natural body can be excluded, it being de∣sirable in some respect or other. They are all usefull if the use were known, for the in∣finite wisedom hath not created any thing that is absolutely evil. Time hath made this evident by finding out the medicinal use of so many kinds of Herbs, Minerals, Amulets, Insects, Entrails of Beasts, &c. and no doubt there is, but all matter (not excluding poy∣sonous creatures, and the very Atoms,) and every species of Creatures, is so necessary, as

the World would be defective without them, which proves it self in some measure, by the changes of matter, there being no annihila∣tion, but a continual vicissitude by mutual generation and corruption. Goodness moral may be distinguished into Goodness complete, and incomplete. Goodness complete is that which never causeth evil but by accident, as the prime moral vertues, the chief intellectual habits, &c. relating chiefly, if not only, to the mind. Goodness incomplete is that which is not only instrumental, but many times an in∣citement to evil, as that in life, riches, power, pleasure, &c. of that nature, some of which are frequently refused by wise men. Of the former kind no sensitive creature hath the least knowledge, and de ignotis nulla cu∣pido. Of the latter, which goodness is most sensual, they are so far from not being cove∣tous, as all the entertainment of their life is in pursuit of some of them. And so it is with men, who permit their brutish part to govern. But these may be lawfully used by men, or else they could not be accounted good, or be rightly termed blessings, for it is only in the excess that they are bestial. And they are of such nature, as their opposites are not mala in se, though inflicted as punishments, for poverty, pain, and death it self, may become instrumental for good. And may not some man say, that Sin it self (the worst of evils) is a cause of penitence, for there could be no

repentance if there were no sin, but indeed sin is only a necessary antecedent, and no more a cause of penitence, than the robbing and wounding of the poor Traveller in the Gospel was cause of the good Samaritan's charity. As for moral Goodness, I shall add no more but this; That perfect goods are not exposed to chance, or violence, for no man can be deprived of them against his will unless he be unman'd by the total loss of rea∣son, or weakned in great measure by some accident, as to the use of it, and as a conclu∣sion concerning moral goodness, I may re∣commend this rule, to direct in choice of that kind of goodness. That which hath not a good end, (or intention) is not good in it self, but a good intention cannot make that which is evil, to become good. Lastly, There is a goodness spiritual, most precious of all, which I consider, not as a species of goodness inherent, but as a supernatural perfection no ways arising from us, but coming to us, tho∣rough the passion and merits of our ever bles∣sed Saviour, and continually flowing in many streams from the infinite and inexhaustible fountain, or ocean of goodness before men∣tioned; and having influence only upon the soul of man, offering it self to all, and puri∣fying in such a way those who accept it, as renders them not only capable, but assured of everlasting Beatitude, which next to the honouring of God, is the chief end of our life and being.

NOW having finished this brief discourse concerning the prime faculties of the Soul, and their proper objects, I cannot but be swallowed up in admiration, finding that Man, endued with such excellent functions, should permit Sensuality to obliterate Reason. Where are all the golden rules delivered by an∣cient moral Philosophers? What issue is there of the precious dictates of our gracious Savi∣our and his holy Apostles? What becomes of the image of God impressed upon Man at the first, and wherein (setting the angels apart) he now excelleth the whole Creation? When Christ vouchsafed to be conversant among men, he made it his chief work to improve the mind of Man far above the height of Reason, and we are so far from conforming our selves to his course, as reason is too sublime for us, and we fall so much short as with the Swine we wallow, and roul our selves in the mire of this world, without so much as look∣ing towards Heaven and heavenly things, using our reason only in the choice of world∣ly pleasures and advantages. Some I confess there are, who Apparent rari nantes in gurgite vasto, bearing up their heads when there is a universal sinking towards the bottomless gulf, and they are looked upon as the Commanders of Ramoth Gilead did upon the Prophet sent to anoint Jehu King of Israel, as so many madmen, but Wisedom is justified of her Chil∣dren,

few as they are. As for my self, my desire shall be with Balaam, that my death may be that of the righteous, and not only so, but that my approaches unto it be such, as not to covet any pleasure, or other benefit, merely for my self, but what is rather mental than corporeal; and to cherish the body only so far, as it may render me usefull to my Genera∣tion, and keeping it in such servitude, as it may be instrumental, rather than a hinder∣ance, in labouring for a happy eternity, and that I may continue in such resolution, I must implore the assistance of my almighty and most gracious Redeemer.