2. Set about his Service now.

1. You have a great deal to do for him.
2. Much, if not moft, of your Time is

spent already, Job. ix. 4.
you You know not how soon He may call

you to an Account, Matt. xxv. 21, 30.

Deut. xiii. 4.

Te shall walk after the Lord your God,

and fear him, &c.

K with GOD,, Gen. V. 22, 24.

2. Before GOD, Gen. xvii. 1. 1892

Evaghsmos Ty Osco, Heb. xi. s. 3. After GOD.

1. So as to have him for our God, Fer.vii. 6.
2. To imitate him, 1 Pet. i. 15.
3. To frequent the Places of his publick

Worship, Psal. cxxii. 1. Eecles. v. i.
4. To walk in his Ways, Deut. viii. 6.


De u T. xxi. 7, 8. Our Hands have not shed this Blood,&c.

T is not enough that we be not guilty of a

I. Commit no Sin thy felf: For,

1. It will bring a Blot upon thy Name.
2. A Curse upon thy Eftate.

3. Damnation to thy Soul. 2. Keep others from it.

1. By Reproofs, Luk. xix. 17.
2. By Exhortations.

3. By Example, Matt. V. 16.
3. Partake not with others in their Sins.

1. By confenting to it, Pfal. l. 18.
2. By conniving at it.

3. By not reproving of it. 4. Profess thy Innocency in it.

1. Humbly, Luk. xviii. 11.
2. With a Deteftation of it.
3. Sorrow for it.
1. That it tranfgreffes God's Law, Pfah .

cxix. 136.
2. Eclipses his Glory, Isa. iii. 8.
3. Incenses his Wrath.
4. Endangers thy Brother's Soul.

With Thankfulness that thou didst not

act in it. For, 1. Thou hast the Seed of it in thy Heart. 2. Thou hast Temptations to it. 3. It is only of God's Grace and Mercy

that thou didst not commit it. Use. 1. Detest the King's Death. 3. Be sorry for it



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De u

E U T. xxxii. 4.

.furt and Rigbt is he צַדִיק וְיָשָׁר הוא

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HEN we poor Mortals fet our felves ta

think a little of him that made us, we must not think to comprehend him who is incomprehensible, but only to apprehend him as incomprehensible ; neither are we to think upon him by framing any Notions or Idea's of him, but by abstracting every Thing of Imperfection from him, and by ascribing every Perfection to him : So that whatsoever right Reason faith is an absolute Perfection in it fell, Religion places it in its most absolute Perfection in God. Now there is nothing in the World more unanimously brought into the Circle of Perfections by: the Light of Reason and the Consent of Nations, than Justice, it being indeed the very Perfe&ion of all Perfections, and that without which there could be no Perfection in the World. Hence it is, that I having undertaken to discover the whole Constellation of God's glorious Attributes before you, must not, dare nor, hide this so glittering a Star, fo glorious a Perfection, from you; but shall endeavour to fhew you, that that God whom you and I profess to worship on Earth, and desire to enjoy in Heaven, is a Rock, bis Work is perfect, &c.



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I shall not stand upon any Critical Division, but deduce this Practical Observation from the Words, That

The Great God is a Fuft God.

The Truth of this Truth, Truth it self hach manifefted unto us almost in every Leaf, yea, Line, of his sacred Will; so that a Man may run

and read this great Truth as in Capital Letters, The Great God is a most Just God, Job xxxvii. 23. C. xxxiv. 17. Pfal. xi. 7.

I. What is it to be Juft?
II. Hów ?
III. Wherein is he Just?

1. What is it for God to be Juft? Justice is that Attribute whereby we apprehend God as infinitely Just and Righteous in himself and to all his Creatures, so as to order all Things, and to reward all Persons according to the strictest Rules of Equity and Justice. For you must know, that according to the Twofold Apprehension we may have of God, we may likewise apprehend a Twofold Justice in him : For we may apprehend God, either as God and the chiefest Good, or else as the Judge of all the Earth. As he is God, so he orders and disposes of all Things in the World most Juftly and Righteously, he having most Juftly, Wisely, Perfe&ly, and Righteously, given Being unto all Things, and as Justly, Wisely, Perfe&ly, and Righteously, continueth all Things in their Beings, and this is that which we call his Dispensing Justice. But then, as he is the supreme Judge of all the World, so he giveth to every Creature most exactly according to its Desert : So that no


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Vice shall go unpunished, nor any Virtue unrewarded; but every Creature shall receive of God most exactly according to what it hath deferved from him; and this is what we call his Distributing or Rewarding Justice.

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2. How is this Justice in God? Or, How is God thus Just? God is most Perfectly and Compleatly Just and Righteous, in, of, and from himself, as no Person in the World is besides him. felf. Adam was Righteous, by having a perfect Tendency to Righteousness implanted in him; the Saints are Righteous thro' Faith in Christ Jesus : But God is Righteous, infinitely Just and Righteous in and of himself, in his own Nature and Effence; so that the very Nature of God is of it self Righteous, yea, is Righteousness it self: So that if it was possible for him to cease to be Righteous, it would be possible for him to cease to Be, Righteousness being included in the very Effence, and so in the Notion of a Deity. Men may cease to be Righteous, and yet be Men still, as Sinners be ; Angels may cease to be Righteous, and yet be Angels still, as Devils be: But it is impossible for God to cease to be Righteous, and yet be God still, Righteousness being of the very Nature, yea, it self the very Na. ture and Essence of God; and therefore not at all to be separated from him.

3. Wherein is he Just?

1. In his Will. He is fo Just in his Will, as to will nothing but what is Just, his Will indeed being the very Rule of all Justice in the World; so that God doch not will any. Thing because 'tis Just, but therefore is a Thing Just because God wills it, who worketh all Things according to the


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