he intendeth to give it on that Condition. For God is fincere and upright in all his Offers of Mercy; neither doth he pretend more Kindness to Men than he is willing to fhew them upon their Amendment.

Secondly, GOD is true and faithful in his Promifes. He will not fuffer his truth to fail, nor alter the thing that is gone out of his Lips, Pfal. lxxxix. 33, 34. But all his promifes in Chrift are yea, and in him Amen, unto the glory of God, 2 Cor. iii. 20. And in due Time he will perform what he hath promised, if we perform the Condition which he requires. But in all his Promifes God hath referved to himself the Liberty of beftowing his Bleffings when he fees fit. And therefore he may, with Safety to his Truth, defer the Accomplishment of his Promises.

Thirdly, GoD is true and unchangeable in his Threatnings. As God hath in Juftice threatned to punish Sin; fo he will furely execute Vengeance on all that continue impenitent in Sin. But if Men repent and turn from their Sins unto God, they fhall not undergo the Judgments threatned, because the Caufe for which they were threatned is removed. For the Divine Threatnings against Sin are denounced, on purpose to drive Men to Repentance, that they may efcape the Evils threatned. And when Men amend their Ways, they have good Ground to hope for Mercy; for the Threatnings of God have always refpe&t to Sin. And no longer than we continue in Sin are we fubject to Wrath.

Fourthly, GoD is true and faithful in all his Dealings. Though he hath not revealed all Things which himself will do, yet he will do nothing unto us contrary to his Will revealed.

But

But according to this Rule he will deal with us. And as he hath declared in his Word that he will have all Men to be faved; fo he doth fufficient on his Part to fave all. And no A& doth he perform to make any err and tranfgrefs. And therefore when it is faid, that God deceiveth falfe Prophets, Ezek. xiv. 9. thereby is not meant, that. he inftilleth and worketh Lies in falfe Prophets, but that in his juft Judgment for their heinous Sins he delivereth them up to be feduced by Satan.

THE Duties which this Attribute of God engageth us to perform, are Two.

Firft, THE Truth of God fhould move us to believe all that he hath spoken. If we believe that God is infinite in Truth, and cannot lie, then we must needs affent to the Truth of that which we know he hath revealed. Though we may and ought to use our Reafon in Matters of Religion, and try the Spirits whether they are of God; yet, when we are once convinced, upon good Ground, that God hath spoken, we ought to believe without further Difpute. And whofo affenteth not to that, which he is perfwaded came from God, doth in effect deny him to be true and faithful. For he that believeth not God (faith St. John) hath made him a liar, 1 John v. 10.

Secondly, THE Truth of God fhould move us to rely on his Promifes, and to fear his Threatnings. What God hath promised he will faithfully perform unto all that are faithful and obedient to him. And what he hath threatned he will furely execute on thofe that continue impenitent in their Sins. For both the Promises and Threatnings of God are conditional; and have refpect to our Works. And if we turn from,

Our

our Sins, and walk in the Ways of God, we fhall escape his Wrath, and inherit a Bleffing. But if we are not moved by God's Mercies nor Judgments, to amend our Ways, we can look for nothing else but Vengeance. For the wrath of God is revealed from heaven against all ungodliness and unrighteoufnefs of men, Rom. i. 18. And fure God, who is moft true, will fully accomplish his Wrath on those that will not amend.

[AMAMANAKAL

CHA P. XXVII.

Of the HOLINESS of GOD.

TO

HE eleventh Relative Property of God, is his Holiness, which is an Attribute whereby he is moft perfectly pure and holy in himself, and loveth. Purity and Holiness in us, and hateth all Sin and Wickedness. The Holinefs of God is so effential to him, that he can no more be without it, than without a Being. And he approveth nothing but what is juft, and good, and holy. For he is not a God that hath pleasure in wickedness; neither fhall evil dwell with him, Pfal. v. 4. But he is holy in all Ways, and delighteth in those that are Righteous. For this is the will of God, even our fanctification, I Thef. iv. 3. And whofo practifeth Holiness in his Fear, fhall be accepted with him and rewarded. For there is no Refpect of Perfons with God; but he approveth

all

all who work Righteoufnefs; and he hateth Iniquity wherefoever he findeth it. The way of wickedness is an abomination unto the Lord; but he loveth him that followeth after righteousness, Pro. xv. 9. THIS Attribute of God may induce us to perform these two Duties.

First, IF God be infinite in Holiness, then we should not any way make him the Author of Sin. The Nature of God is fo pure, that he hateth all Iniquity, and threatens feverely to punish it: And confequently he is not any way acceffary to it but every Man is the Cause of his own Sins. And whofo endeavours to excufe his Wickedness, by laying it upon God, doth much increase it. For 'tis the horrid'ft Impiety imaginable to impute our Sins to God, and to make him the chief Cause thereof.

Secondly, IF God, whom we worship, be holy, then we also fhould be holy. Whofo converfeth with God must be like him in Purity: And all that call on his Name fhould depart from all Iniquity. For how can we hope that God will own us to be his Children, unless we refemble him? He cannot love that which is contrary to his Nature; nor approve of any Wickedness, which he hath forbidden. But if we take his Covenant into our Mouth, when we refuse to be reformed, and continue in Tranfgreffion against him, we do the more offend and difhonour him by our Service. For all that draw near unto God, must be holy as he is holy; otherwife they pollute his Worship, and shall reap no Benefit by it.

CHAP.

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Of the POWER of GOD.

HE twelfth Relative Property of God is his Power; which is an Attribute whereby he is able to do all things,

which are not repugnant to his Nature, nor imply any Contradiction. There are fome Things repugnant to the very Nature of God, as to be fick or die, to lie or diffemble, or fuch like. And these Things 'tis impoffible for God to do or fuffer, because they argue either natural or moral Imperfection. For God is infinite in all Perfections. And one of his Perfections is as effential to him as another: His Eternity, Immutability, Truth and Holiness, are equally his very Effence, as well as his Power; and therefore he cannot do any thing contrary to his own Nature and Perfections.

NEITHER is God able to do fuch Things as imply a Contradiction in themfelves, as to produce a Creature of infinite Perfection, or to make the fame Thing to be, and not to be at the fame Time, and in the fame respect. And this doth not prove any Deficiency of Power in God, but only an Impoffibility in the Object : For every Power is to be measured by its proper Objec.

BUT