Chap. XI - Of Goodness
Published online by Cambridge University Press: 15 July 2022
Summary
Of Goodness Natural, Moral and Divine; its Nature described, The Benefits and Works of Goodness.
GOODNESS is a vertue of the first Estate, a Divine Perfection in GOD by which he is, and enjoys his Blessedness. In Men it is an Habit or an Act of the Soul, by force of which they Love, and delight in all that is Blessed. Tis that by which all Creatures Communicate themselves to others Benefit, all Living Creatures affect others, and delight in doing Good unto them. In GOD it is that infinite and Eternal Act from which all other Goodnesses spring, and on which they depend. The Nature of Goodness is founded in a Convenience, between that which is Good, and that to which it is profitable. If we consult its several Kinds, there is a Natural Goodness, a Moral, and a Divine.
NATURAL Goodness is the Aptitude of Corporeal Beings, to produce such profitable and healing Effects as the enjoyer desires. The Nutritive Power in Aliment, the Medicinal Vertue in Herbs, the Pleasing Quality in Perfumes, the Grateful Lustre in Precious Stones, the Comfortable Heat in fire, the Beautiful splendor in the Sun, the Refreshing Moisture in the Sea, the Reviving Nature of the Air, the solid Convenience and fertility of the Ground, all these are Physically Good. But this is Goodness in the meanest Degree, being no more then the natural fitness of Dead Agents that are made to act by a Fatal Necessity, without sence or Desire; tho their Action be answerable to the several Exigencies of other Creatures.
MORAL Goodness includeth all the Perfections of the former, and something more. For Life and Liberty enter its Existence; and it is Wisely exercised in Love and Vertue. A clear Understanding and a free will are the principles of those Actions that are Morally Good: they must flow from Ingenuity and Desire; tho the Person doing them be subject to anothers Empire, and made to give Account of his Actions. The Nature of its Excellence is very deep and retired, because it consists more in the Principal and Manner of its Operation, than the Thing that is Done; and is measured more by the Intention, then the Benefit.
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- The Works of Thomas Traherne VII<i>Christian Ethicks</i> and <i>Roman Forgeries</i>, pp. 82 - 90Publisher: Boydell & BrewerPrint publication year: 2022