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joy and confidence then be banished from the earth, and be renounced by all the sons of

men.

CHAP. XVI.

There are yet several subordinate attributes of God, that being comprised in the fore-mentioned, may be passed over with the briefer touch. The next that I shall speak of is, his freedom. God is free in more senses than one: but for brevity, I shall speak of all together.

1. God hath a natural freedom of will, being determined to will by nothing without him, nor liable to any necessity, but what is consistent with perfect blessedness and liberty. His own being, blessedness, and perfections, are not the objects of his election; and therefore not of that which we call free-will: but all his works without, as creation, providence, redemption, &c. are the effects of his free will: not but that his will concerning all these, hath a necessity of existence for God did from eternity will the creation, and all that is done in time; and therefore from eternity that will existing, had a necessity of existence but yet it was free, because it proceeds not necessarily from the very nature of God. God was God before he made the world, or redeemed it, or did the things that are daily done. Therefore one part of the schoolmen maintain, not only that there is contingency from God, but that there could be no contingency in the creature, if it had not its original in God: the liberty of God being the fountain of contin

gency.

2. There is also an eminency both of dominion and sovereignty in God, according to which he may be called free. His absoluteness of propriety frees him from the restraint of any obligation, but what flows from his own free will, from disposing of his own as he pleases. And his absolute sovereignty frees him from the obligation of his own laws, as laws, though he will still be true to his promises and predictions. Let man therefore take heed how he questions his Maker, or censures his laws, or works, or ways.

CHAP. XVII.

Another attribute of God is his justice. With submission, I conceive that this is not to be said to be from eternity, any otherwise than all God's relations are, as Creator, Redeemer, &c. because there is no time with God. For though the blessed nature denominated just is from eternity, yet not the formality or denomination of justice. For justice is an attribute of God, as he is go

vernor only and he was not governor, till he had creatures to govern: and he could not be a just governor when he was no governor. The denomination did not arise till the creation had laid the foundation. Many questions may be resolved hence, which I will not trouble you to recite.

Justice in God is the perfection of his nature, as it gives every one his due, or governs the world in the most perfect order for the ends of government. Because he is just, he will reward the righteous, and distinguish between the godly and the wicked: for that governor that uses all alike, is not just. The crown of righteousness is given by him as a righteous judge.

1. The justice of God is substantially (in men we call it an inclination) in his nature, and so it is eternal.

2. It is founded formally in his relation of go

vernor.

3. It is expressively, first, in his laws for as a just governor he made them suited to the subjects, objects, and ends.

4. It is expressively, secondly, in his judgments and executions; which is when they are according to his law; or in the cases of penalty where he may dispense at least according to the state of the subject, and fitted to the ends of government.

(1.) The justice of God is the consolation of the just: he will justify them whom his gospel justifies, because he is just. The justice of God in many places of scripture, is taken for his fidelity in vindicating his people, and his judging for them, and procuring them the happy fruits of his government, and so is taken in a consolatory sense. Justice and judgment are the habitation of thy throne; mercy and truth shall go before thy face.'-'It is a righteous thing with God to recompence tribulation to them that trouble us, and rest to the troubled.'

(2.) The justice of God is the terror of the ungodly. As he would not make unrighteous laws, for the pleasure of unrighteous men, so neither will he pass unrighteous judgment. But look what a man sows, that shall he also reap. All his peremptory threatenings shall be made good, and his wrath poured out for ever upon penitent souls, because he is the righteous God.

CHAP. XVIII.

im

Another of God's attributes is his holiness. He is called holy. 1. As he is transcendently above and separated from all the creatures, in comparison of whom the heavens are not clean; and from whom all things stand at an infinite

distance. 2. As the perfection of his nature is the fountain of all moral good; first, in the holiness of his law, the rule of holiness; second, in the holiness of the soul, and, third, in his holy judg- | ments. And consequently as this perfect nature is contrary to all the moral pollution of the creature, lothing iniquity, forbidding and condemning it. That perfect goodness of the will of God, from whence flow holy laws, and motions, and the holiness of the soul of man, is it that scripture means usually by God's holiness; rather than the foresaid distance from the creatures. Therefore his holiness is usually given as the reason of his laws and judgments, and of his enmity to sin and our holiness is called his image (who imitate not his transcendency) and we are commanded to be holy as he is holy. The nature of the image will best tell us what holiness is in God. Holiness in us is called the divine nature, and therefore is radically a right inclination and disposition of the soul; which hath its rise from transcendent holiness in God, even as our wisdom from his transcendent wisdom, and our being from his being. Holiness therefore being indeed the same with the transcendently moral goodness of God, which I have spoken of before, I shall say but little of it now. Thus must the holiness of God be known.

1. It must cause us to have a most high and honourable esteem of holiness in the creature, because it is the image of the holiness of God. Three sorts of creatures have a derivative holiness the first is the law; which is the mere signification of the wise and holy will of God concerning man's duty, with rewards and penalties, for the holy governing of the world! This is the nearest image of God, engraven upon that seal which must be the instrument of imprinting it in our souls. Now the holiness of the word is not the mere product of the will of God, considered as a will; but of the will of God considered as holy, that is, as the infinite, transcendent, moral goodness in the architype or original. For all events that proceed from God, are the products of his will, which is holy, but not as holy, as the creating, preserving, disposing of every fly, or fish in the sea, or worm in the earth, &c. There is somewhat therefore in the nature of God, which is the perfection of his will, and is called holiness, which the holiness of the law flows from and expresses.

This holy word is the immortal seed that begets holiness in the soul, which is the second subject of derived holiness; and this our holiness is a conformity of the soul to the law, as the product of the holy will of God, and not a mere

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conformity to his predictions, and decreeing will as such. It is a separation to God, but not every separation : Pharaoh was set apart to be the passive monument of the honour of God's name: and Cyrus was his servant to restore his people, and yet not thus holy but it is a separation from common and unclean uses; and a purgation from polluting vice, and a renovation by reception of the image of God's holiness, whose nature is to incline the soul to God, and devote it wholly to him; both in justice, because we are his own, and in love, because he is most holy and perfectly good.

The third subject of holiness is those creatures that are but separated to holy uses, and these have but a relative holiness; as the temple, the holy utensils, the Bible as to the materials, the minister as an officer, the people as visible members, &c.

| All these must be reverenced and honoured by us, according to the proportion of their holiness. Our principal reverence must be to the holy word of God: for holiness is more perfect there than in our souls. The holiness of the word, which is it that the ungodly hate or quarrel at, is the glory of it in the eyes of holy

men.

We may much discern a holy and an unholy soul, by their loving or not loving a holy law; especially as it is a rule to themselves. A distaste of the holiness of scripture, and of the holiness of the writings of divines, and of the holiness of their preaching, or conference, discovers an unholy soul. A love to holy doctrine shows that there is somewhat suitable to it in the soul that loves it. It is the eulogy of the scriptures, the promises, the covenant, the prophets and apostles, that they are all holy. The holiness of the scripture doth make it as suitable and savoury to a holy soul, as light is suitable to the eye-sight, and sweetness to the taste: and therefore it is to them as the honey comb. But to the unholy it is a mystery, and as foolishness, and that which is contrary to their disposition, and they have an enmity to it: which makes a wonderful difference in their judging of the evidences of scripture verity, and much facilitates the work of faith in one sort, and strengthens unbelief in the other. Holy doctrine is the glass that shows us the holy face of God himself, and therefore must needs be most excellent to his saints.

2. And we must honour and love also the holiness of the saints: for they also bear the inage of the Lord. Their holy affections, prayers, discourses, and conversations must be beautiful in our eyes: and we must take heed of those

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temptations, that either from personal injuries | therefore 'present our bodies a living sacrifice, received from any, or from their blots or holy, acceptable to God, our reasonable service, imperfections, or from their meanness in the for we are chosen in Christ before the foundaworld, or from the contempt, reproach, and slan- tion of the world, that we should be holy, and ders of the ungodly, would draw us to think dis- without blame,' and are redeemed and sanctified honourably of their holiness. He that honours by Christ, that we may be presented glorious, the holy God, will honour his image in his holy holy, and without blemish.' See therefore that people. In his eyes a vile person will be con- you follow holiness, without which no man shall temned, but he will honour them that fear the see the Lord. For blessed are the pure in heart, Lord. The saints on earth are the excellent for they shall see him.' in his eyes, and his delight is in them.' The breathings of divine love in the holy prayers, praises and speeches of the saints, and their reverend and holy mention of his name, are things that a holy soul doth sweetly relish, and take pleasure in, as we would do to hear an angel speak of the holy things of the invisible glory.

3. Relative holiness itself, though the lowest, must be honoured by us. Holy offices and persons in them must be reverenced for their relative holiness. Holy ordinances, which also participate of the holiness of the law, must be reverently used. Due reverence must be given even to that which is lawfully by men devoted to a holy use, as are temples, and utensils of worship, and the maintenance dedicated to the service of God. That which is holy, must not be devoured, nor used as we do things common and unclean.

2. God's holiness must make us holy: we must fall in love with it, and wholly conform ourselves unto it. Every part of sanctifying grace must be entertained, cherished, excited, and used by us. Sin must be lothsome to us, because it is contrary to the holiness of God. No vile insect should seem to us so ugly. A dead carcass is an unpleasant sight, because it shows us a privation of natural life: but an unholy soul is incomparably a more lothsome, ghastly, sight, because it shows us the privation of the life of holiness. No man can well know the odiousness of sin, and the misery and lothsomeness of the unholy soul, that knows not the holiness of God. Speak unto all the congregation of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy.'- Sanctify yourselves therefore, and be ye holy, for I am the Lord your God. As he that hath called us is holy, so must we be holy in all manner of conversation.''It is an holy calling wherewith we are called.' We are sanctified to be a peculiar people to Christ. That denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world.' We are made 'an holy priesthood, to offer up spiritual sacrifice, acceptable to God, by Jesus Christ.' We must

3. The holiness of God must be to us a standing, unanswerable argument to shun all temptations that would draw us to be unholy, and to confound all the words of wicked men that are spoken against holiness. Remember but that God is holy, and if thou like that which is spoken against God, thou art his enemy. Think on the prophecy of Enoch, 'Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him.'-'God will not hold him guiltless that taketh his holy name in vain ;' much less that blasphemeth holiness, which is the perfection of his blessed nature.

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4. The holiness of God must possess us with a sense of our uncleanness, and further our humiliation. When Isaiah heard the seraphim cry, Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory,' he said, 'Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts.'

5. The holiness of God must cause us to walk continually in his fear, and to take heed of all the affections of our souls, and even of the manner of our behaviour, when we come near to him in his holy worship. What suffered the Bethshemites for irreverent looking into the holy ark, and Uzzah but for touching it? And what a dreadful example is that of the two sons of Aaron, that were slain by a devouring fire from the Lord, for offering strange fire which he commanded not. And Aaron was awed into silence by this account from God: 'I will be sanctified in them that come nigh me, and before all the people I will be glorified. Take heed lest irreverence, or deadness, or customary, heartless wordy services, should be brought before a holy God. Take heed of hypocritical, carnal worship. The holy God will not be mocked with compli ments and shows.

CHAP. XIX.

misery were as easily remedied as denied; and ended as easily as now forgotten! or forgotten hereafter as easily as now! But true and righteous is the Lord, and from the beginning his word is true, not a word shall fall to the ground, nor a jot or tittle pass unfulfilled.

3. The truth of God is the ground of faith, and the stay of our souls, and the rock of all our confidence and comfort: a Christian did not differ from another man unless in being somewhat more deluded, if God were not true. But this is the foundation of all our hopes, and the life of our religion, and all that we are as Christians proceeds from this. Faith is animated by God's veracity, and from thence all other graces flow, or are excited in us. O Christians, what a treasure is before your eyes, when you open the blessed book of God! What life should it put into your confidence and comforts, to think that all these words are true! All those descriptions of the everlasting kingdom, and all those exceed

The next attribute of God to be spoken of, is his veracity, truth and faithfulness. This is the result of his perfect wisdom, goodness, and omnipotency for because he is most wise and powerful, he cannot be necessitated to lie and because he is most good, he will not lie. Though God speaks by none but a created voice, and signifies his will to us by men, that in themselves considered are defectible; yet what he makes his voice, shall speak truth; and what he chooses to signify his will, shall truly signify it. He therefore condemns lying in man, because it is contrary to his own veracity. For if any should say that God is under no law, and therefore is not bound to speak truth, or not deceive a prophet or apostle by his inspirations; I answer, that he hates lying as contrary to his perfect nature, and is himself against it, and cannot possibly be guilty of it, because of his own perfection; and not because he is under a law. Lying comes from some imperfection, either of know-ing precious promises of this life, and that which ledge, power, or goodness, which can none of them befal the Lord. The goodness of the creature is a goodness of conformity to a binding law; and the goodness of the law is a goodness of conformity to, and expressive of the good will of God. But the goodness of God is a perfection of essence, the primitive goodness, which is the fountain, standard, and end of all other good; and not a goodness of conformity to another.

This attribute of God is of very great use to his servants. 1. From hence we must be resolved for duty, and for a holy, heavenly life: because the commands of God are serious, and his promises and threatenings true. If God were not true, that tells us of these great eternal things, then might we excuse ourselves from godliness, and justify the worldling in his sensual way: there is nothing of common sense and reason that can be said against a holy life, by a man that denies not the truth of God, or of his word. And to deny God's truth, is most unreasonable of all. I beseech you when you read and hear of the wonderful weighty matters of the scripture, of an endless life, and the way thereto; bethink you, if these things be true, 'what manner of persons you should be, in all holy conversation and godliness!' If the word be true, that tells us of death, judgment, heaven and hell, is it time for us to sin, to trifle, and live unready?

2. The truth of God is the terror of his enemies. O happy men, if their unbelief could make void the threatenings of God, and doubting of them would make them false! and if their

is to come, and all the expressions of that exceeding love of God unto his servants, all these are 'the true sayings of God.' A faithful witness will not lie, much less will the faithful God. Eternal life is promised by God that cannot lie. 'Wherein God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.' Let faith therefore live upon the truth of God, and let us be strengthened, and rejoice therein.

4. Abhor all doctrines which deny the truth and faithfulness of God, for they destroy the ground of Christian faith, of all divine faith, and all religion. The veracity of God is the formal object of all divine faith: we believe God, because he cannot lie: if he can lie, and do lie, he is not credible. But you will say, Is there any that hold such odious doctrines? Answ. I like not the charging of persons with the consequences of their opinions which they discern not, but disclaim: God will not charge them with such consequences, who do their best to know the truth, and why should we? All men have some errors, whose consequences contradict some articles of faith. It is not the persons that I persuade you to dislike, but the doctrine. The doctrine is never the less to be abhorred, because a wise or good man may hold that which doth infer it.

I shall now instance only in the Dominicans

predetermination. They that hold that it is necessary to the being of every circumstantiated act natural and free, that God be the principal, immediate, physical, efficient, predeterminating cause of it, hold that he so causes all the false speeches and writings, as well as other sins, that ever were spoken or written in the world: not only as they are acts in general, but as these words in particular; so that he so predetermined the tongues of Ananias and Sapphira to say those very words which they said, rather than others: Now seeing it is apparent, (1.) That God hath not a voice, but speaks to us by a created voice, even by prophets and apostles, and that the scripture was written by men: (2.) And that God's veracity, which is the formal object of our faith, consists in his not using lying instruments, nor sending a lying messenger to us: (3.) That no way of inspiration can make God to be any more the cause of the words or writings of an apostle, than his immediate, physical, efficient, specifying predetermination doth; for it can do no more than irresistibly as the first cause, physically to actuate the agent to this thought, will, word, or deed, considered with all its circumstances. It follows that we have no certainty when God actuates an apostle or prophet to speak true, and when to speak falsely; and that no words or writing are of certain truth upon any account of God's inspiration or promotion, because God not only can, but doth cause all the untruths that are spoken or written in the world: therefore no faith in God's revelations hath any sure foundation, nor any formal object at all: and so all religion is dashed out at a stroke. To say that God causes not the falsity of the word, nor the word as false, but the word which is false, might well be the justification of them that affirm God to be but the universal cause of the word or act in general, as a word or act; and that the specification is only from the sinner. But in them that say he is the particular cause of this word comparatively, rather than another, it is but a contradiction: 1st. For there is no other cause of the falsity, which is a mere relation, but that which causes the rule, and the word or writing, which is false, and so lays the foundation. 2d. It overthrows all certainty of faith, if God speak to us by his instruments, those words that are false: the agent being false as well as the thing, leaves us no ground of certainty. The Dominicans therefore have but one task in which their hope is placed, to excuse their opinion from plainly obliterating all divine belief and religion, and that is to prove that there is so great a difference between inspiration,

and their physical predetermination, that God cannot by inspiration premove to an untruth, though by physical predetermination he may: this is their task, which I see not the least possibility that ever they should perform: if God premove, and predeterminate every will, tongue, and pen, to every lie that is spoken or written, more potently and irresistibly than I move my pen in writing, it is past my power to understand what more he can do by inspiration, to interest him in the creature's act: or at least how the difference can be so great as that one of the ways he can predetermine all men to their falsities, and none the other way. But of this I have written a large disputation; yet think it not needless, even in a practical treatise, to say thus much here.

5. The truth of God must teach us to hate every motion to unbelief in ourselves and others: it is a heinous sin to give God the lie, though he speak to us but by his messengers: every honest man, so far as he is honest, is to be believed: and is God less true? A graceless gallant will challenge you the field for the dishonour, if you give him the lie. If you deny God's veracity, you do not only equal him with the worst of men, but with the devil, who was a liar from the beginning. Yea, you may make him incapable of being the governor of the world, or suppose him to govern it by deceits and lies. Ab hor therefore the first motions of unbelief. makes men somewhat worse than devils; for the devils know that God cannot lie, and therefore they believe and tremble. Unbelief of the truth of the word of God, is the curse of the soul; the enemy and bane of all grace and religion, so far as it prevails. Let it be the principal care and labour of your souls, to settle the foundation of your faith aright, and to discern the evidence of divine authority in the holy scriptures, and to extirpate the remnants of infidelity in your hearts.

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6. Let the truth and faithfulness of God engage you to be true and faithful to him, and to each other. You have promised him to be his servants; be faithful in your promises: you are in covenant with him: break not your covenant. Many a particular promise of reformation you have made to God: prove not false to him that is true to you.

Be as good as your word to all men that you have to do with. Abhor a lie, as the offspring of the devil, who is the father of it: remember you serve a God of truth: and that it is the rectitude and glory of his servants to be conformable to him. They say the Turks are of

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