Of GOD's Power. to Of GOD's Iustice.

Of GOD's Power.

THE next Attribute is God's Power, Iob 9.19. If I speak of strength, lo he is strong. In this Chapter is a magnificent Description of God's Power. So he is strong] The Hebrew word for strong, ammytz, signifies a conquering, prevailing strength. He is strong; the Superlative Degree is intended here, viz. He is most strong. He is call'd Elshaddai, God Almighty, Gen. 17.1. His Almightiness lies in this, he can do whatever is feasible. Divines distinguish between [gap] and [gap], Authority and Power. God hath both.

1. He hath a Soveraign Right and Authority over Man. He may do with his Creature as he please. Who shall Dispute with God? who shall ask him a Reason of his doings? Dan. 4.35. He doth according to his Will in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his Hand, or say unto him, what dost thou? God sits Judge in the highest Court, he calls the Monarchs of the Earth to the Barr, and is not bound to give a reason of his proceedings; Psal. 75.5, 7. He putteth down one, and raiseth up another. He hath Salvation and Damnation in his power. He hath the Key of Justice in his hand, to lock up whom he will in the fiery Prison of Hell; and he hath the Key of Mercy in his hand, to open Heaven's Gate to whom he please. This is the Name engraven upon his Vesture, King of Kings, and Lord of Lords, Rev. 19.16. he sits Lord paramount, and who can call him to account? Isa. 46.10. I will do all my pleasure. The World is God's Diocess, and shall not he do what he will in his own Diocess? He it was that turned King Nebuchadnezzar to grass, and threw the Angels to Hell when they sinned, that broke the head of the Babylonish Empire, Isa. 14.12. How art thou fallen from Heaven, O Lucifer! thy pomp is brought down to the grave: Who sets bounds to the Sea, and bridles the proud Waves, Job 38.11. God is the Supream Monarch, all Power is seated originally in him; and the powers that be are of God, Rom. 13.1. Kings hold their Crowns from him, Prov. 8.15. By me Kings reign.

2. As God hath Authority, so he hath Infinite Power. What is Authority without Power? He is mighty in strength, Job 9.4. This Power of God is seen,

1. In the Creation. To Create requires an Infinite Power; all the World cannot make a Fly. God's Power in Creating is evident, 1. Because he needs no Instruments to work with; 'tis proper to God to work without Tools. 2. He needs no Matter to work upon; first he creates Matter, and then works upon it. 3. He works without labour, Psal. 33.9. He spake and it was done.

2. The Power of God is seen in the Conversion of Souls. Surely a mighty Power went to raise Christ from the Grave, [gap], Eph. 1.20. The same power

goes to draw a Sinner to God, as drew Christ out of the Grave to Heaven. Greater Power is put forth in Conversion, than in Creation. 1. When God made the World he met with no opposition; as he had nothing to help him, so he had nothing to hinder him: But when he comes to convert a Sinner, here he meets with opposition; Satan opposeth him, and the Heart opposeth him: a Sinner is angry with Converting Grace. 2. The World was the work of God's Fingers, Psal. 8.3. Conversion is the work of God's Arm, Luke 1.5. 3. In the Creation God wrought but one Miracle, he Spake the word; but in Conversion he works many Miracles: The Blind is made to see, the Dead is raised, the Deaf hears the Voice of the Son of God. O the infinite Power of Jehovah! Before his Scepter Angels vail, and prostrate themselves, Kings cast their Crowns at his Feet, Amos 9.5. He toucheth the Mountains and they melt. Job 9.6. He removes the Earth out of her place. An Earthquake makes the Earth tremble upon her Pillars, but God shakes it out of its place; he can remove the Earth from its Center. God can do what he will, his Power is as large as his Will. Were Men's power as large as their will, what work would they make in the World! God's Power is of equal extent with his Will. God can with a word un-pin the wheels, and break the Axle-tree of the Creation. He can do [gap], more then we can think, Eph. 3.20. He can suspend natural Agents: he sealed up the Lions mouth, made the Fire not burn; he made the waters stand upon an heap, he caused the Sun to go ten Degrees backward in Ahaz his Dial, Isa. 38.8. What can pose Omnipotency? The Lord cuts off the Spirit of Princes, Psal. 76.12. He Counter-works his Enemies, he pulls down their Flags and Banners of Pride, infatuates their Counsels, breaks their Forces; and he doth it with ease: with the turning of his hand, Psal. 81.14. with his breath, Isa. 40.24. with a look. That is all it needs cost God to destroy his Enemies, a look, a cast of his eye, Exod. 14.24. The Lord looked into the hoast of the Egyptians, through the pillar of fire, and troubled their hoast. Who shall stop him in his March? God commands, and all Creatures in Heaven and Earth obey him. Xerxes the Persian Monarch threw Fetters into the Sea when its Waves swelled, as if he would have chained up the Waters: but when God speaks, the Wind and Sea obey him; if he say but the word, the Stars fight in their course against Sisera, if he stamp with his Foot, an Army of Angels shall presently be in a Battalia. What cannot Omnipotent Power do? The Lord is a Man of War, Exod. 15.3. He hath a mighty Arm, Psal. 89.13. God's Power is a glorious power, Col. 1.11. 1. It is an irresistible power, Rom. 9.19. Who hath resisted his will. To contest with him, is as if the Thorns should set themselves in Battel aray against the fire; or as if an infirm Child should fight with an Arch-Angel. If the Sinner be once taken in God's Iron Net, there is no escaping, Isa. 43.13. There is none that can deliver out of my hand. 2. God's Power is an inexhaustible power, it is never spent or wasted. Men, while they exercise their strength weaken it: but God hath an everlasting spring of strength in him, Isa. 26.4. though he spends his Arrows upon his Enemies, Deut. 32.23. yet he doth not spend his strength, Isa. 40.28. He fainteth not, neither is weary.

Object. Can God do all things, he cannot deny himself?

Answ. Though God can do all things, he cannot do that which stains the glory of his Godhead: he cannot sin; he cannot do that which implies a Contradiction. To be a God of Truth, and yet deny himself, is a Contradiction.

Use 1. If God be so infinite in Power, Fear this great God. We are apt to fear such as are in power; Ier. 5.22. Fear ye not me, saith the Lord? will ye not tremble at my presence? He hath power to cast our Souls and Bodies into Hell; Psal. 90.11. Who knows the power of his wrath? God can with the same Breath that made us, dissolve us; his Eyes are as a flame of fire; the Rocks are thrown down by him, Nah. 1.6. Solomon saith, Where the word of a King is, there is power, Eccles 8.4. much more where the word of a God is. O let us fear this mighty God! The fear of God would drive out all other base Fear.

Use 2. See the deplorable Condition of wicked Men: 1. This Power of God is not for them; 2. It is against them.

1. This Power of God is not for them: they have no Union with God, therefore have no warrant to lay claim to his Power. His Power is no relief to them. He hath power to forgive sins, but he will not put forth his power towards an impenitent sinner. God's Power is an Eagles wing to carry the Saints to Heaven. But what Priviledge is that to the wicked? Though a Man will carry his Child in his Arms over a dangerous water, yet he will not carry an Enemy in his Arms. God's

Power is not engaged to help those that fight against him. Let Miseries come upon the Wicked, they have none to help them; they are like a Ship in a storm without a Pilot, driven upon the Rocks.

2. This Power of God is against the Wicked. God's Power will not be the Sinner's Shield to defend him, but a Sword to wound him. God's Power will bind the the Sinner in Chains. God's Power serves to revenge the wrong done to his Mercy. God will be Almighty to damn the Sinner. Now in what a condition is every Unbeliever; God's Power is engaged against him, and it is a fearful thing to fall into the hands of the living God, Hebr. 10.31.

Use 3. It reproves such as do not believe this Power of God. We say we do not doubt of God's Power, but his Will . But indeed it is God's Power that we question. Is any thing too hard for God? Jer. 32.27. yet we stagger through Unbelief, as if the Arm of God's Power were shrunk, and he could not help in desperate Cases. Take away a King's Power and we un-king him; take away the Lord's Power and we un-God him: yet how guilty of this are we. Did not Israel question God's Power? Can he prepare a Table in the Wilderness? Psal. 78.19. they thought the Wilderness was a fitter place for making of Graves, then spreading of a Table. Did not Martha doubt of Christ's Power? Iohn 11.39. He hath been dead four days. If Christ had been there while Lazarus was sick, or when he had been newly dead, Martha did not question but Christ could have raised him, but he had laid in the Grave four days, and now she seemed to question his Power. Christ had as much ado to raise her Faith, as to raise her dead Brother. And Moses, though an holy Man, yet limits God's Power through Unbelief, Numb. 11.21. The People amongst whom I am, are six hundred thousand footmen, and thou hast said I will give them flesh for a whole month; shall the flocks and the herds be slain for them to suffice them? or shall all the Fish of the Sea be gathered for them to suffice them? And the Lord said unto Moses, is the Lord's hand waxed short? This is a great Affront to God, to go to deny his Power. That Men doubt of God's Power, appears 1. By their taking indirect Courses. Would they defraud in their Dealings, use false Weights, if they believed the Power of God; that he could provide for them? 2. By their depending more upon second Causes then upon God, 2 Chron. 16.12. In his disease he sought not to the Lord but to the Physitian.

Use 4. If God be infinite in Power, then let us take heed of hardning our hearts against God, Iob 9.4. Who hath hardned himself against him and prospered? Iob sends a Challenge to all Creatures in Heaven and Earth, Who is he did ever take up the Bucklers against God, and came of Conquerour? For a Person to go on daringly in any sin, is to harden his heart against God, and as it were to raise a War against Heaven; and let him remember, God is Elshaddai, Almighty; he will be too hard for them that oppose him, Iob 40.9. Hast thou an arm like God? Such as will not bow to his golden Scepter, shall be broken with his iron Rod. Iulian hardned his heart against God, he opposed him to his Face; but what got he at last? did he prosper? Being wounded in Battel, he threw up his Blood into the Air, and said to Christ, Vicisti Galilaee, O Galilean, thou hast overcome; I acknowledge thy Power, whose Name and Truth I have opposed. Will Folly contend with Wisdom? Weakness with Power? Finite with Infinite? O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel. 'Tis better to meet God with Tears in your Eyes, then Weapons in your Hand. You may overcome God sooner by Repentance then by Resistance.

Use 5. Get an Interest in God, and then this glorious Power is engaged for you. God gives it under his hand, that he will put forth the whole Power of his God-head for the good of his People, 1 Chron. 17.24. The Lord of hoasts is the God of Israel, even a God to Israel. This Almightiness of God's Power is a wonderful Support and Comfort to every Believer. It was Sampson's Riddle, Iudg. 14.14. Out of the strong came forth sweetness: So out of the Attribute of God's Power, out of this strong comes forth sweetness. 'Tis Comfort in several Cases:

1. In case of strong Corruption: My sins (saith a Child of God) are potent. I have no power against this Army that comes against me. I pray and humble my Soul by Fasting, but my sins return upon me. I, but dost thou believe the Power of God; the strong God can conquer thy strong Corruption; though sin be too hard for thee, yet not for him; he can soften hard hearts, quicken the dead. Is any

thing too hard for the Lord? Gen. 18.14. Set God's Power on work. By Faith and Prayer, say, Lord! it is not for thy honour that the Devil should have so strong a Party within me; O break the head of this Leviathan, Abba, Father, all things are possible to thee.

2. In case of strong Temptation: Satan is call'd [gap], The strong Man; O but remember the Power of God, Christ is call'd, The Lion of the Tribe of Iudah; he hath broken the Serpent's head upon the Cross. Satan is a chained Enemy, and a conquered Enemy: Michael is stronger then the Dragon.

3. Comfort in case of Weakness of Grace, and Fear of falling Away: I pray, but I cannot send out strong Cries; I believe, but the hand of my Faith doth shake and tremble: Cannot God strengthen weak Grace? 2 Cor. 12.9. My strength is made perfect in weakness: Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. I fear I shall not hold out. Christian, Dost thou believe the Power of God? Hath not God preserved thy Grace thus far? Maist not thou set up thy Eben-ezer? God hath kept thy Grace hitherto as a Spark in the main Ocean, and is not he able still to keep thy Grace, 1 Pet. 1.5. We are kept by the power of God, &c. God's Mercy pardons us, but his Power preserves us. He who by his Power keeps the Stars that they do not fall out of their Orb, keeps our Grace that it doth not fail or annihilate.

4. Comfort in case of the Deficiency in thy Estate: God can multiply the Oil in the Cruise; miraculously he can raise up Supplies. God that provides for the Birds of the Air, cannot he provide for his Children? He that cloaths the Lilies, cannot he cloath his Lambs?

5. Comfort in regard of the Resurrection: This seems difficult to believe, that the Bodies of Men when eaten up by Worms, devour'd by Beasts and Fishes, or consum'd to Ashes, should be rais'd the same Numerical Bodies; but if we believe the Power of God, it is no great Wonder: Which is hardest to create or raise the Dead? He that can make a Body of nothing, can restore it to its parts, when mingled and confounded with other Substances, Matth. 19.26. With God all things are possible. If we believe the first Article of the Creed, That God is Almighty; we may quickly believe the other Article, The Resurrection of the Body. God can raise the Dead because of his Power, and he cannot but raise them because of his Truth.

6. It is Comfort in reference to the Church of God: He can save and deliver it when it is brought low. The Enemies have power in their hand, but the remainder of Wrath God will restrain, Psal. 76.10. God can either confine the Enemies Power, or confound it: If God be for us, who can be against us? God can create Ierusalem a praise, Isa. 65.18. The Church in Ezekiel was compar'd to dry Bones, but God made breath to enter into them, and they lived, Ezek. 37.10. The Ship of the Church may be toss'd, because Sin is in it, but it shall not be overwhelm'd, because Christ is in it, Psal. 46.5. Deus in medio. All the Churches Pangs shall help forward her Deliverance.

Of the Holiness of GOD.

THE next Attribute is God's Holiness, Exod. 15.11. Glorious in holiness, Nedar Bakkodesh] Holiness is the most sparkling Jewel of his Crown, it's the Name by which God is known, Psal. 111.9. Holy and reverend is his name. He is the holy one, Job 6.10. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory, Isa. 6.3. His Power makes him Mighty, his Holiness makes him Glorious: God's Holiness consists in his perfect loving of Righteousness, and abhorrency of Evil, Hab. 1.13. Of purer eyes then to behold evil, and canst not look on iniquity.

1st, God is holy intrinsically: 1. He is holy in his Nature; his very Being is made up of Holiness, as Light is of the Essence of the Sun. 2. He his holy in his Word; the Word bears a Stamp of his Holiness upon it, as the Wax bears an Impression of the Seal, Psal. 119, 140. Thy word is very pure; it is compared to Silver refined seven times, Psal. 12.6. Every Line of the Word breaths Sanctity; it encourageth nothing but Holiness. 3. God is holy in his Operations, all God doth is holy: He cannot act but like himself; he can no more do an Unrighteous Action, then the Sun can darken, Psal. 145.17. The Lord is holy in all his works.

2dly, God is holy primarily: He is the Original and Pattern of Holiness; Holiness began at him who is the Ancient of Days.

3dly, God is holy efficiently: He is the Cause of all that Holiness in others, Iam. 1.17. Every good and perfect gift comes from above. He made the Angels holy; he infus'd all that Holiness into Christ's Humane Nature: All the Holiness we have is but a Chrystal Stream from this Fountain. We borrow all our Holiness from God, as the Lights of the Sanctuary were lighted from the middle Lamp; so all the Holiness of others is a Lamp lighted from Heaven. Lev. 20.8. I am the Lord which sanctifie you: God is not only a Pattern of Holiness, but he is a Principle of Holiness. His Spring feeds all our Cisterns; he drops his holy Oyl of Grace upon us.

4hly, God is holy transcendantly: 1 Sam. 2.2. There is none holy as the Lord: No Angel in Heaven can take the just Dimensions of God's Holiness. The highest Seraphim is too low of Stature to measure these Pyramids: the Holiness in God is far above the Holiness in the Saints or Angels:

1. It is above the Holiness in the Saints, 1. It is a purer Holiness: The Saints Holiness is like Gold in the Oar, imperfect; their Humility is stained with Pride; he that hath most Faith, had need pray, Lord help my unbelief. But the Holiness of God is pure, like Wine from the Grape, it hath not the least dash or tincture of Impurity mix'd with it. 2. A more unchangeable Holiness: The Saints though they cannot lose the habit of Holiness, (for the Seed of God remains,) yet they may lose some degrees of their Holiness, Rev. 2.4. Thou hast left thy first love. Grace cannot dye, yet the Flaim of it may go out: Holiness in the Saints is subject to Ebbing, but Holiness in God is Unchangeable, he never lost a drop of his Holiness. As he cannot have more Holiness because he is perfectly Holy, so he cannot have less Holiness, because he is unchangeably Holy.

2. The Holiness, in God is above the Holiness in the Angels: Holiness in the Angels is only a Quality, which may be lost, as we see in the fallen Angels; but Holiness in God is his Essence, he is all over Holy, and he can as well lose his God-head as his Holiness.

Object. But is not he privy to all the Sins of Men, he behods their Impurities, how can this be, and he not be defiled?

Resp. God sees all the Sins of Men, but is no more defiled with them, then the Sun is defiled with the Vapours that arise out of the Earth: God sees Sin not as a Patron to approve it, but as a Judge to punish it.

Use 1. Is God so infinitely Holy, then see how unlike to God Sin is: Sin is an unclean thing, it is [gap], Hyperbolically Evil, Rom. 1.13. it is call'd [gap], an Abomination, Deut. 7.25. God hath no mixture of Evil in him, Sin hath no mixture of Good; it is the Spirits and Quintissence of Evil; it turns Good into Evil; it hath deflowr'd the Virgin-Soul, made it red with Guilt, and black with Filth: it is called the accursed thing, Jos. 7.11. No wonder, ergo, that God doth so hate Sin,

being so unlike to him, nay, so contrary: it strikes at his Holiness, Sin doth all it can to spight God; Sin would not only Unthrone God, but Ungod him; if Sin could help it, God should be God no longer.

Use 2. Is God the Holy One, and is his Holiness his Glory? Then how impious are they, 1. That are Haters of Holiness, as the Vulture hates Perfumes: so they hate this sweet Perfume of Holiness in the Saints; their Hearts rise against Holiness as a Man's Stomach at a Dish he hath an Antipathy against. There is not a greater sign of a Person devoted to Hell, then to hate one for that thing wherein he is most like God, his Holiness. 2. That are Despisers of Holiness; they despise the Glory of the Godhead, Glorious in holiness; the despising of Holiness is seen in the deriding of it; Is it not sad Men should deride that which should save them? Sure that Patient will dye that derides the Physick? The deriding the Grace of the Spirit comes near to the despighting the Spirit of Grace: Scoffing Ishmael was cast out of Abraham's House, Gen. 21.9. Such as scoff at Holiness shall be cast out of Heaven.

Use 2. of Exhortation: Is God so infinitely holy, then let us endeavour to imitate God in Holiness, 1 Pet. 1.16. Be ye holy for I am holy. There's a twofold Holiness, An Holiness of Equality, and an Holiness of Similitude: An Holiness of Equality no Man or Angel can reach to: Who can be equally Holy with God? Who can parallel him in Sanctity? But, 2. there is an Holiness of Similitude, and that we must aspire after, to have some Analogy and Resemblance of God's Holiness in us; be as like him in Holiness as we can: though a Taper doth not give so much Light as the Sun, yet it doth resemble it. We must Imitate God in Holiness.

Quest. Must we be like God in Holiness, wherein doth our Holiness consist?

Resp. In two things, 1st, In our Suitableness to God's Nature. 2dly, Our Subjection to his Will:

1. Our Holiness stands in our Suitableness to the Nature of God: Hence the Saints are said to partake of the Divine Nature, 2 Pet. 1.4. which is not a partaking of his Essence, but his Image. Herein is the Saints Holiness, when they are the lively Pictures of God: they bear the Image of God's Meekness, Mercifulness, Heavenliness; they are of the same Judgment with God, of the same Disposition, they love what he loves, and hate what he hates.

2. Our Holiness consists in our Subjection to the Will of God: As God's Nature is the Pattern of Holiness, so his Will is the Rule of Holiness. This is our Holiness, 1. When we do his Will, Acts 13.22. 2. When we bear his Will, Mich. 7.9. What he inflicts wisely, we suffer willingly. This is our Holiness, when we are suitable to God's Nature, and submissive to his Will; this should be our great Care to be like God in Holiness. Our Holiness should be so qualified as God's; God's is a real Holiness, such should ours be, Ephes. 4.24. Righteousness and true holiness; it should not be only the Paint of Holiness, but the Life of Holiness; it should not only be like the Aegyptian Temples, beautiful without, but like Solomon's Temple, Gold within, Psal. 45.13. The King's Daughter is glorious within. That I may press you to resemble God in Holiness.

1. How Illustrious every holy Person is; he is [gap], he is a fair Glass in which some of the Beams of God's Holiness shines forth. We read Aaron put on Garments for Glory and Beauty, Exod. 28.2. When we wear the embroidered Garment of Holiness, it is for Glory and Beauty. A good Christian is ruddy, being sprinkled with Christ's Bloud, and white, being adorn'd with Holiness. As the Diamond to a Ring, so is Holiness to the Soul. So beautiful a thing is Holiness, that as Chrysostom saith, 'They that oppose it, cannot but admire it.

2. It is the great Design God carries on in the World, to make a People like himself in Holiness: What are all the Showers of the Ordinances for, but to rain down Righteousness upon us, and make us Holy? What are the Promises for, but to encourage Holiness? What is the sending of the Spirit into the World for, but to anoint us with the Holy Unction, 1 Ioh. 2.20. What are all Afflictions for, but to make us Partakers of God's Holiness, Heb. 12.10▪ What are Mercies for, but Loadstones to draw us to Holiness? What is the end of Christ's dying, but that his Bloud might wash away our Unholiness, Tit. 2.14. Who gave himself for us, to purifie unto himself a peculiar People. So that if we are not holy, we cross God's great Design in the World.

3. 'Tis our Holiness draws God's Heart to us: Holiness is God's Image: God cannot choose but love his Image where he sees it. A King loves to see his Effigies upon a piece of Coin: Psal. 45.7. Thou lovest righteousness. And where doth Righteousness grow, but in an holy Heart? Isa. 6[gap].4. Thou shalt be called Hepbsiba, for the

Lord delighteth in thee: It was her Holiness drew God's Love to her, Verse 12. They shall call them the holy people. God values not any by their high Birth, but their Holiness.

4. Holiness is the [gap], the only thing that differenceth us from the Reprobate Part of the World: God's People have his Seal upon them, 2 Tim. 2.19. The foundation of God standeth sure, having this seal, The Lord knows them that are his. And, let all that nameth the name of Christ depart from iniquity. The People of God are sealed with a double Seal, 1. Election, The Lord knows who are his. 2. Sanctification, Let every one depart from iniquity. As a Nobleman is distinguished from another by his Silver Star; as a virtuous Woman is distinguish'd from an Harlot by her Chastity; so Holiness distinguisheth between the two Seeds. All that are of God as they have Christ for their Captain, Heb. 2.10. so Holiness is the white Colour they wear.

5. Holiness is our Honour, Holiness and Honour put together, 1 Thes. 4.4. Dignity goes along with Sanctity, Rev. 1.6. He hath washed us from our sins [gap]n his bloud, and hath made us kings unto God. When we are washed and made holy, then we are Kings and Priests to God. The Saints are call'd Vessels of Honour, they are called Jewels for the sparkling of their Holiness, because fill'd with Wine of the Spirit; this makes them Earthly Angels.

6. Holiness gives us Boldness with God, Job 22.23, 26. Thou shalt put away iniquity far from thy tabernacle, and shalt lift up thy face unto God. Lifting up the Face is an Emblem of Boldness. Nothing makes us so ashamed to go to God as Sin: a wicked Man in Prayer may lift up his Hands, but he cannot lift up his Face. When Adam had lost his Holiness, he lost his Confidence; he hid himself. But the holy Person goes to God as a Child to his Father, his Conscience doth not upbraid him with allowing any Sin, therefore he can go boldly to the Throne of Grace, and have Mercy to help in time of need, Heb. 4.16.

7. Holiness gives Peace: Sin raiseth a Storm in the Conscience, Ubi peccatum ibi procella: Isa. 57.21. There's no peace to the wicked; Righteousness and Peace are put together. Holiness is the Root which bears this sweet Fruit of Peace: Righteousness and peace kiss each other.

8. Holiness leads to Heaven: Holiness is the King of Heaven's High-way, Isa. 35.8. An high-way shall be there, and it shall be called the way of holiness. At Rome there was the Temple of Vertue and Honour, and they were to go through the Temple of Vertue to the Temple of Honour: So we must go through the Temple of Holiness to the Temple of Heaven. Glory begins in Vertue, 2 Pet. 1.3. Who hath called us to glory and vertue? Happiness is nothing else but the Quintessence of Holiness. Holiness is Glory militant, and Happiness Holiness triumphant.

Quest. What shall we do to resemble God in Holiness?

Resp. Have recourse to Christ's Bloud by Faith; it is Lavacrum animae, Legal Purifications, Types and Emblems of it, 1 Ioh. 1.7. The Word is a Glass to shew us our Spots, and Christ's Bloud is a Fountain to wash them away.

2. Pray for an holy Heart, Psal. 51.10. Create in me a clean heart, O God. Lay thy Heart before the Lord, and say, Lord, my heart is full of Leprosy; it defiles all it toucheth: Lord I am not fit to live with such an heart, for I cannot honour thee, nor die with such an heart, for I cannot see thee. O create in me a clean heart; send thy Spirit into me to refine and purifie me, that I may be a Temple fit for the holy God to inhabit.

3. Walk with them that are holy, Prov. 13.20. He that walketh with the wise shall be wise. Be among the Spices and you will smell of them. Association begets Assimilation: nothing hath a greater Power and Energy to effect Holiness, then the Communion of Saints.

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Of GOD's Iustice.

THE next Attribute is God's Iustice: All God's Attributes are identical, and are the same with his Essence. Though he hath several Attributes whereby he is made known to us, yet he hath but one Essence. A Cedar Tree may have several Branches, yet it is but one Cedar. So there are several Attributes of God, whereby we conceive of him, but one intire Essence. Well, then concerning God's Justice, Deut. 32.4. Iust and right is he. Job 37.23. Touching the Almighty, we cannot find him out, he is excellent in plenty of Iustice. God is said to dwell in Justice, Psal. 89.14. Iustice and Iudgment are the habitation of thy Throne. In God Power and Justice meet. Power holds the Scepter, and Justice holds the Balance.

Question. What is God's Iustice?

Resp. Iustitia est jus suum cuique tribuere; Justice is to give every one his due. God's Justice is the Rectitude of his Nature, whereby he is carried to the doing of that which is righteous and equal; Prov. 24.12. Shall not he render to every Man according to his Works? God is an Impartial Iudge; he judgeth the Cause. Men oft judge the Person, and not the Cause, which is not Iustice, but Malice. God judgeth the Cause, Gen. 18.21. I will go down and see if they have done according to the cry which is come up unto me. When the Lord is upon a punitive act, he weighs things in the Ballance, he doth not punish rashly; he doth not go in the way of a Riot, but a Circuit against Offenders. Concerning God's Justice, I shall lay down these six Positions.

1. God cannot but be Just. His Holiness is the Cause of his Justice. Holiness will not suffer him to do any thing but what is Righteous. He can no more be unjust, then he can be unholy.

2. God's Will is the Supream Rule of Justice: It is the Standard of Equity. His Will is wise and good. God wills nothing but what is just, and therefore it is just, because he wills it.

3. God doth Justice voluntarily: Justice flows from his Nature. Men may act unjustly, because they are bribed or forced: God will not be brib'd, because of his Justice, he cannot be forc'd because of his Power. He doth Justice out of Love to Justice, Hebr. 1.8. Thou lovest righteousness.

4. Justice is the perfection of the Divine Nature. Aristotle saith, Justice [gap], comprehends in it all Vertues. To say God is just, is to say he is all that is Excellent: Perfection meets in him as Lines in a Center. He is not only Just, but Justice it self.

5. God never did, nor can do the least wrong to his Creature. God's Justice hath been wronged, but never did any wrong. God doth not go according to the summum jus, or rigour of the Law; he abates something of his Severity. He might inflict heavier Penalties than he doth, Ezra 9.14. Thou hast punished us less then our iniquities deserve; our Mercies are more then we deserve, our Punishments less.

6. God's Justice is such, that it is not fit for any Man or Angel to expostulate with God, or demand a Reason of his Actions. God hath not only Authority on his side, but Equity: He lays Iudgment to the Line, and Righteousness to the Plummet, Isa. 28.17. and it is below him to give an Account to us of his Proceedings. Which of these two is fittest to take place, God's Iustice or Man's Reason? Rom. 9.20. Who art thou, O man, that disputest against God? The Plumb-Line of our Reason is too short to fathom the depth of God's Justice, Rom. 11.33. How unsearchable are his Iudgments! we are to adore God's Justice, where we cannot see a reason of it.

Now God's Justice runs in two Channels: 'Tis seen in two Things, the distribution of Rewards and Punishments.

1. In rewarding the Vertuous; Psal. 58.11. Doubtless there is a reward for the righteous. The Saints shall not serve him for nought, he will reward praeces & lachrymas, [gap], though they may be losers for him, they shall not be losers by him, Hebr. 6.10. God is not unrighteous to forget your work and labour of love which ye have shewed to his Name. He gives a Reward, not that we have deserved it, but because he hath promised it.

2. He is just in punishing Offenders. And he is just, 1. Because he punisheth Sinners by a Law. Where there is no Law there is no transgression, Rom. 4.15. But God

hath given Men a Law, and they brake it, therefore he punisheth them justly. 2. God is just in punishing the Wicked, because he never punisheth them, but upon full Proof and Evidence. What greater Evidence then for a Man's own Conscience to be Witness against him? There is nothing God chargeth upon a Sinner, but Conscience doth set Seal to the Truth of it.

Use 1. See here another Flower of God's Crown the is just and righteous. He is the Exemplar and Pattern of Justice.

Object. But how doth it seem to stand with God's Justice, that the Wicked should prosper in the World, Prov. 12.1. Wherefore doth the way of the wicked prosper? This hath been a great stumbling, and been ready to make many question God's Justice. Such as are highest in sin are highest in power. Diogenes seeing Harpalus a Thief go on prosperously, said, Sure God had cast off the Government of the World, and minded not how things went here below.

Resp. 1. The wicked may be sometimes Instruments to do God's work; though they do not design his glory, yet they may promote it. Cyrus (Ezra. 1.7.) was instrumental for the building God's Temple in Ierusalem. There is some kind of Justice, that they should have a Temporal Reward: God lets them prosper, under whose Wing his People are sheltred. God will not be in any Man's debt; Mal. 1.10. Who hath kindled a fire on my Altar for nought?

2. God lets Men go on in sin and prosper, that he may leave them more inexcusable, Rev. 2.21. I gave her space to repent of her Fornication. God adjourns the Sessions, spins out his Mercies towards Sinners, and if they repent not, his Patience will be a Witness against them, and his Justice will be more cleared in their Condemnation, Psal. 51.4. That thou mightest be justified when thou speakest, and be clear when thou judgest.

3. God doth not always let the wicked prosper in their sin, some he doth punish openly, that his Justice may be taken notice of, Psal. 9.16. The Lord is known by the judgment which he executeth: that is, his Justice is seen by striking Men dead in the very act of sin. Thus he struck Zimri and Cozbi in the Act of Uncleanness.

4. If God do let Men prosper a while in sin, his Vial of Wrath is all this while filling; his Sword is all this while whetting: and though God may forbear Men a while, yet long forbearance is no forgiveness. The longer God is taking his blow, the heavier it will be at last; as long as there is Eternity, God hath time enough to reckon with his Enemies. Justice may be as a Lion asleep, but at last this Lion will awake, and roar upon the Sinner. Doth not Nero, and Iulian, and Cain now meet with God's Justice?

Object. But God's own People suffer great Afflictions, they are injured and persecuted, Psal. 73.14. All the day long have I been plagued and chastned every morning. How doth this stand with God's Justice?

Resp. 1. That is a true Rule of St. Austin, Iudicia Dei possunt esse occulta, non injusta; Gods ways of Judgment are sometimes secret, but never unjust. The Lord never Afflicts his People without a Cause; so that he cannot be unjust. There is some good in the godly, therefore the wicked afflict them; there is some evil in them, therefore God afflicts them. God's own Children have their [gap], their blemishes, 2 Chron. 28.10. Are there not with you, even with you, sins against the Lord? These Spiritual Diamonds, have they no flaws? Do not we read of the Spots of God's Children, Deut. 32.10. Are not they guilty of much Pride, Censoriousness, Passion, Worldliness? though by their Profession they seem to resemble the Birds of Paradise, to fly above, and feed upon the Dew of Heaven, yet as the Serpent, they lick the dust. And these sins of God's People do more provoke God than others, Deut. 32.19. Because of the provoking of his sons and daughters. The sins of others pierce Christ's side, these wound his heart: therefore is not God just in all the Evils that befal them, Amos 3.2. You only have I known of all the Families of the Earth, therefore I will punish you for your Iniquities. I will punish you sooner, surer, sorer then others.

2. The Trials and Sufferings of the godly are to refine and purifie them. God's Furnace is in Sion, Isa. 31.9. Is it any Injustice in God to put his Gold into the Furnace to purifie it? Is it any Injustice in God by afflicting his People, to make them partakers of his Holiness? Hebr. 12.10. What doth more proclaim God's Faithfulness, than to take such a course with them as may make them better, Psal. 119.75. In faithfulness thou hast corrected me.

3. What Injustice is it in God to inflict a lesser Punishment, and prevent a greater? The best of God's Children have that in them which is meritorious of Hell:

Now I pray, doth God do them any wrong, if he useth only the Rod, where they have deserved the Scorpion? Is the Father unjust if he only corrects his Child, who hath deserved to be disinherited? If God deals so favourably with his Children, he only puts Wormwood in their Cup, whereas he might put Fire and Brimstone, they are rather to admire his Mercy, than complain of his Injustice.

Object. How can it stand with God's Justice, that all Men, being equally guilty by Nature, God should pass by one, and save another? why doth not he deal with all alike?

Resp. Rom. 9.14. Is there unrighteousness with God? God forbid. Job. 8.3. Doth the Almighty pervert justice? 1. God is not bound to give an account of his Actions to his Creatures. If none may say to a King, what dost thou? Eccles. 8.4. much less to God. It is sufficient, God is Lord paramount, he hath a Soveraign Power over his Creatures, therefore can do no Injustice, Rom. 9.21. Hath not the Potter power over the Clay, of the same Lump to make one Vessel to honour, and another unto dishonour? God hath a liberty [gap]e[gap]t in his own Breast to save one, and not another, and his Justice is not at a[gap]l impeach'd or blemished. If two Men owe you Money, you may without any Inju[gap]tice remit the Debt to one, and exact it of the other. If two Male-factors be condemned to die, the King may pardon one, and not the other. He is not unjust if he [gap]ets one suffer, because he offended the Law, nor if he save the other, because he will make use of his Prerogative as he is King. 2. Though some are saved, and others perish, yet there is no unrighteousness in God, because whoever peri[gap]heth, his destruction is of himself, Hos. 13.9. O Israel, thou hast destroyed thy self. God offers Grace, the Sinner refuseth it, Is God bound to give Grace? If a Chyrurgion comes to heal a Man's wound, he will not be healed, but bolts out his Chyrurgion, is the Chyrurgion bound to heal him? Prov. 1.24. I have called, and ye refused. Psal. 81.11. Israel would none of me. God is not bound to force his Mercies upon Men: If they wilfully oppose the offer of Grace, there sin is to be taxed as the cause of their perishing, and not God's justice.

2. See the difference between God and a great part of the World, they are unjust, 1. In their Courts of Judicature; they pervert Justice: Isa. 10.1. They decree unrighteous decrees. The Hebrew word for a Judges Robe, Magnil, signifies Prevarication, Deceit, or Injustice. It is often truer of the Judge then the Robe. The Judge deserves rather to have that Name than the Robe. What is a good Law, without a good Iudge? Injustice lies in two things, either not to punish where there is a Fault, or to punish where there is no Fault; how frequent! Again, 2. Unjust in their Dealings. This is 1. either in using false weights, Hos. 12.7. The Balances of deceit are in his hand. 'Tis sad to have the Bible in one hand, and false Weights in the other. Or 2. in adulterating Commodities; Isa. 1.22. Thy wine is mixed with water; when they mix bad grain with good, yet sell it for pure grain. I can never believe he is good in the first Table, who is not good in the second. He cannot be godly who is not just. Though God doth not bid you be Omnipotent, as he is, yet be Just as he is.

Use 2. Imitate God in Justice. Let Christ's golden Maxim be observed, Matth. 7.12. What you would have men do to you, do ye even so to them. You would not have them wrong you, neither do you them; rather suffer wrong than do wrong, 1 Cor. 6.7. Why do ye not rather take wrong? O be exemplary for Justice! Let Justice be your Ornament, Iob 29.14. I put on Righteousness (viz. Justice) as a Robe and a Diadem. A Robe for its graceful Beauty; and I put it on, & induebam justitiam. A Judge puts on his Robe, and puts it off again at Night; but Iob did so put on Justice, as he did not put it off till Death, semper vestiti. We must not lay off this Robe of Justice, till we lay down our Tabernacle. If you have any thing of God in you, you will be like him. By every unjust Action you do deny your selves to be Christians; you stain the glory of your Profession; Heathens will rise up in Judgment against you. The Sun might sooner alter its Course, than he could be turned from doing Justice.

Use 3. If God be just, there will be a Day of Judgment. Now things are out of Course. Sin is rampant, Saints are wronged, they are often cast in a righteous Cause, they can meet with no Justice here, Justice is turned into Wormwood; but there is a day coming, when God will set things right; he will do every Man Justice; he will crown the righteous, and condemn the wicked; Acts 17.31. He hath appointed a day, &c. If God be a just God, he will take vengeance. God hath given Men a Law to live by, they break it, there must be a day for the Execution of

Offenders: a Law not executed is but like a Wooden Dagger, for a show. At the last Day God's Sword shall be drawn out against Offenders; then his Justice shall be reveal'd before all the World, —God will judge in righteousness, Acts 17.31. Shall not the Iudge of all the world do right? Gen. 18.25. The Wicked shall drink a Sea of Wrath, but not sip one Drop of Injustice. At that day shall all Mouths be stopped, and God's Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men.

Use 4. Comfort to the true Penitent: As God is a just God he will pardon him, Homo agnoscit, Deus ignoscit: 1 Joh. 1.9. If we confess our sins (i. e. confess and forsake) he is just to forgive us our sins. Not only merciful, but just, Why just? because he hath promised to forgive such, Prov. 28.13. If thy heart hath been broken for and from Sin, thou maist not only plead God's Mercy, but his Iustice for the pardoning thy sin. Shew him his Hand and Seal, he cannot deny himself.