SERM . I. Demonstrations of Gods Righteousness ; The Kindes of it , and in what sense it s attributed unto God . PSAL . 11.7 . For the Righteous Lord , loveth Righteousness .

DAvid being now in exile , and like a Bird ( as vers . 1. ) flying from mountain to mountain for his life , supporteth and comforts himself with arguments from Gods Righteousness . He that had an Harp to drive out the evil spirit from Saul , findes faith in God to be of such efficacy to chase away all unbelief and distrust in his heart . Therefore vers . 1. he professeth his confidence and dependance on God , which is aggravated from the malice of his enemies proceeding so farre , That the very foundations are destroyed ; all help and power is gone ; What then can a righteous man do ? Yes , he telleth us what is to be done , There is a righteous God in Heaven , whose eyes behold all things below , yea his eye-lids try the children of men : A Metaphor from men , who when they look narrowly into a thing , shut their eyes a little : Thus Gods knowledge is intuitive and exact ; but this knowledge of Gods , is not a meer idle , speculative beholding , for thereby God trieth the righteous , viz. by afflictions ; but as for the wicked , his soul hateth them ; observe the emphasis , it s more then simply to say , God hateth them . This hatred of God in respect of the wicked , is to be illustrated by an allusion to his judgements upon Sodom and Gomorrah ; Every wicked man may fear that God should inflict the like , or equivalent punishments ; for all this described in the Text , though terrible , yet is not as dreadful as hell ; though one said of Sodoms judgements , that God did pluere gehennam è Coelo , fire and brimstone , that is the extremity of pain ; an horrible tempest , that is the violence ; and snares , that denoteth the inevitability ; lastly God will rain all these , that denoteth abundance even to overflowing . Neither let any wicked man think this is onely to some eminent notorious sinners , like those of Sodom , for the Psalmist concludes , This is the portion of every wicked mans cup . But for the godly he ends with an happy proposition , The righteous Lord loveth righteousness , and which is equivalent , His countenance beholds the upright . The Hebrew word signifieth a diligent , exact and constant beholding , as if God were so in love with such , as he never takes his eye off from them .

I am upon the former proposition , which indeed is two , one implied , the other expressed : Implied , The Lord is a righteous Lord . 2. This righteous Lord loveth righteousness . To open the words .

The Lord Jehovah is first described by this Title Righteous , t●addick , from which say some the Greek word {αβγδ} comes , as they say , Jus of Jashur , but Aristotle deriveth that from {αβγδ} , because justice consists in an equal dividing between two . The word Righteous , or Gods Righteousness is used several wayes ; sometimes it s the same with his Goodness , Mercy and Benignity , or at least his Fidelity and Faithfulness in his Promises . Thus David often praieth , Psal . 31.1 . Psal . 71.2 . So also Psal . 103.17 . that God would deliver him in his righteousness , i.e. his Mercy and Goodness : And this Righteousness of God he professeth he will make mention of , and talk of to others . Indeed some learned men , Osiander , Cameron , and all the Socinians upon a wicked interest they drive at ( but the two former they do it innocently ) affirm , That the Righteousnesse of God is never used for that , whereby he punisheth sinners ; but for mercy and fidelity , for say the Socinians , That whereby God avengeth himself on the wicked , is called vengeance , fury , anger or severity ; But though it must needs be granted that righteousnesse is used so in many places , yet

1. Its more properly the Syriack use of the word , when it denoteth mercy , although the Septuagint do many times translate the Hebrew word for mercy Chesed , by {αβγδ} . But

2. It cannot be denied but that in many places , it s used for that propensity in God , whereby from his hatred to sinne , he punisheth wicked men ; and thus it must be here , as the Context evidenceth . Thus it is evidently used 2 Chron . 12.6 . Rom. 2.5 . Therefore in the next place , righteousness attributed to God , signifieth in the general , That rectitude and purity in Gods Nature , whereby he is free from all sinne , and hateth all iniquity . And then more particularly , that Attribute in God , whereby he doth punish ungodly men : And in this sense it is taken here , both for the generall and particular , as is more to be shewed . We observe then from hence ,

That God is a righteous God . Psal . 145.17 . Hence 2 Tim . 4.8 . Observ . he is called the Righteous Judge . And Abraham expostulateth with God on this point , Gen. 18.25 . Shall not the Judge of the whole world do right ?

This Doctrine is of great importance , and my purpose being to treat of that righteousness whereby a believer stands justified before God , it s necessary to lay this as a foundation .

To understand this truth therefore consider these Propositions following ,

I. Gods righteousness two-fold . Of Gods universal Righteousness . First , Take notice , that the Scripture attributeth a two-fold Righteousness to God , one we may call Universal , the other Particular . Universal Righteousness is that purity and integrity of his Nature considered absolutely in himself , whereby he is free from all sinne , and so it s the same with Jashar Tam , &c. Even as Aristotle makes all virtue to be in Justice , because every virtue consists in a just and due temperament ; and as the Apostle makes {αβγδ} a general to all sinne ; so that Righteousness thus considered , is the same with Purity , Holiness and Uprightness , whereby whatsoever God doth , he doth it in a condecent and beseeming manner of a God . As Anselm said , Quando parcis justum est ut parcas , quando punis justum est ut punias : When God spareth he is just , and when he punisheth he is just , that is , in whatsoever God doth , he keeps up that rectitude and holiness , which a God is to do , he doth not shew himself as a creature in those things , but as a God . Now this universal righteousnesse is meant in this place as the foundation , for the Psalmist argueth God will punish the wicked , and defend the upright from his nature , because he is thus universally righteous . This universal Righteousnesse the Scripture describeth partly positively , by the infinite purity and holinesse that is in him . As the Apostle , God is light , and in him there is no darknesse at all , 1 Joh . 1.5 . and partly by his opposition to sinne , Hab . 1. Thou art of purer eyes , then to behold iniquity . So Psal . 5.4 . Thou art not a God that hast pleasure in iniquity . Thus you see we are to apprehend of God , as an infinite , holy , pure and perfect God . Hence Jam . 1.13 . the Apostle saith , He can never tempt others actively to sin , or he himself be passively tempted to sin .

Of Gods particular Righteousness . In the next place there is his particular righteousness , and that may be distributed according to all those relations he taketh upon him , he is the Lord having absolute dominion over all , and so he is a righteous Lord in using that Soveraignty ; He is a Judge , and therefore a righteous Judge , as the Apostle cals him ; he is a Father , and our Saviour , John 17.25 . cals him righteous Father ; He is the Governour and Ruler of the world , and all this is administred in righteousnesse . Thus there is no relation , no office or state that God is pleased to assume , as a King , an Husband , but in all these the Lord works righteously .

Again , Gods particular righteousness divided into several kindes . This particular righteousnesse of his may be divided into several kindes or species , not that there are such multiplied beings in God , for he is most simple and pure ; but we thus distinguish according to our conceptions : As if a man should look in many glasses at the same time , it would be but one face , onely there would be multiplied reflections , and many faces in the several glasses . Thus Gods essence is one and the same , every thing in God , being God , but the diversity of objects , maketh a multiplied reflection to our understanding . The kinds of his particular Justice , are ( as some make it . )

1. His Mercy , they make even Gods grace and love a kinde of his Justice , because it s so proper and just , that the chiefest good should be merciful .

But in the second place , there is the righteousness of his fidelity and promise , whereby he keepeth his Word ; for in his promises there cometh an obligation , if not of God to us , yet of God to himself : Thus they say he is sibi debitor in whatsoever he hath promised .

3. There is Righteousness vindicative , whereby he punisheth wicked and ungodly men , as Moses describeth God by this righteous property , That he will in no wise acquit the guilty , Exod . 34.7 . Therefore it s but the devils case thou art put into , when thou dreamest only of mercy in God , not at the same time remembring his righteousness .

Secondly , II . Justice and righteousnesse properly attributed unto God . Justice and Righteousness is truly and properly attributed unto God . There are many things attributed unto God , and that by Scripture language , which yet must be understood improperly , or metaphorically . Thus the Scripture speaks of his eyes and hands : Thus it saith , God repents and is grieved , all which are to be understood {αβγδ} , without any imperfection in God : Yea the words Decree and Counsel , if strictly taken , cannot be given to God , because in their rigorous sense they imply imperfection . Hence Scaliger said , Tam impia vox est consilium in Divinis , quam pluralitas Deitatis . But righteousnesse is an absolute perfection , implying that which is excellent , and so in the highest degree to be affirmed of God .

When I say , Righteousnesse is thus an absolute perfection , I understand it of that general righteousnesse , whereby God is true and holy in his Nature , and in all his wayes : for as for political and civil righteousnesse , even Aristotle could say , it was absurd and ridiculous to attribute political virtues to God . Indeed there is a righteousnesse called commutative , which consists in an equality inter datum & acceptum , and this some Jesuites , as Suarez Disput . de justitia Dei , would have truly and properly in God . But Vasquez another Jesuite doth solidly oppose it , Tom . 1. Quaest. 20. Dis . 85. because it would bring down God from his glorious Soveraignty , and if there cannot be any strict Justice between a Father and a Sonne , a Master and a Servant , much lesse between God and the creature : It s true , all things we take from man and give to God , as to know , to understand and will , they have an imperfection , as they are in man , because they are accidents to man , and of a finite nature , yet we say ( secluding the imperfection ) they may in an eminent and transcendent consideration be given to God analogically , not univocally ; for a thing may be said to have imperfection in it accidentally from the Subject , or essentially in its formal Nature , and what is of this later sort cannot properly be affirmed of God , as to grieve and repent . Now all such Justice as would make God a debtor to the creature , as if he did receive equally for what he hath given , supposeth an imperfection in the very nature thereof , as the Apostle argueth , Who hath first given to him ? Rom. 11.35 . And what hast thou that thou hast not received ? Whether there be strict Justice between God the Father and Christ in the work of our Redemption , is not in this place to be discoursed on : It s certain , between God and a meer creature there cannot ; and therefore all those Popish Doctrines of Merit and Satisfaction must fall to the ground . We see then in what sense Justice is attributed properly to God , and in what sense not .

The third Proposition , III . Arguments demonstrating the Righteousness of God . There are many Arguments that do strongly demonstrate God to be thus righteous . As

1. There is an inward principle in a mans conscience , whereby he is perswaded of Gods righteousnesse , for what is it that makes a man upon the omitting of grosse sins , such as the Law of Nature forbids , to have fear and remorse within , but the apprehension of a righteous God , who will call to a dreadful account ? The very Heathens had that up often , {αβγδ} , God hath a just and an avenging eye : Therefore Rom. 1.32 . it s brought as an aggravation against those notorious sinners , That though they knew the judgement of God , viz. That they which commit such things are worthy of death , yet not only do the same , but have pleasure in those that do them . The Gentiles knew this judgement of God . Hence Rom. 2.15 . Their consciences are said to accuse : If then you ask , How can it be proved God is a righteous God ? I answer , From thy own heart ; thy own soul ; in this respect it is naturaliter Christiana , as Tertullian said : Oh then , where will those wretched sinners appear , who live in all prophanenesse and injustice , though a conscience within them crieth aloud that God is righteous ! How canst thou stop thy ears to these loud cries ? All thy mirth and jollity cannot raze this out , There is a righteous God .

2. The providential government of this world , so vast , and consisting of men so unruly and carried by their lusts , doth demonstrate a righteous God . The world would be a Babel , would be an hell , had not God established an order of Superiours and Inferiours , of Governours and governed , as David acknowledged it was the Lord subdued his people under him , Psal . 18.47 . And when God touched the peoples hearts , then they followed Saul , 1 Sam . 10.26 . Thus David acknowledged Gods reigning in the world , that he is the King of the earth , and that he judgeth righteously , Psal . 67.4 . So that the harmony of a musical instrument doth not more palpably demonstrate the art of an Artificer , then the government of this world , doth the righteousnesse of the Governour , who is God ; If a City , if a Nation cannot subsist without righteousnesse , For , take away Righteousnesse ( saith Augustine , ) and what are Kingdoms but great robberies ? how much lesse can the world abide without a righteous preserver of it ? Righteousnesse is said to go before God , Psal . 85.13 . because that makes way for him in all his works .

3. The Scriptures they are an undeniable and infallible principle to prove his righteousnesse . This is proclaimed in many places , Psal . 71.19 . Psal . 36.6 . Psal . 103.6 . Indeed when we look upon the divine dispensations of Gods works in the world , beholding the godly sometimes in an afflicted condition , and the wicked in a prosperous ; we are apt to question the righteousnesse of God . Through these waters of afflictions , that which is strait seemeth crooked , as in David and Jeremiah . But then come we to the Word of God , there righteousnesse is affirmed in all his wayes , whatsoever our thoughts may be . The man that judgeth by the eye , thinketh the Sunne lesse then the world , but the Astronomer judging by principles of art , knoweth it is otherwise . Thus while we judge of Gods wayes according to humane principles , we call that unrighteous , which by Scripture light will appear most just .

4. The righteousnesse that Angels and Adam was created in ; yea that Image of God which is repaired in every godly man , consisting in Righoeousnesse and true Holinesse , this doth necessarily inferre Gods righteousnesse , for as the Psalmist argueth , He that made the eye , shall not he see ? He that teacheth man knowledge , shall not he know ? Thus he that makes man righteous , shall not he much more be righteous ? Is not this called the Image and likenesse of God ? And why so ? but because this is a representation of his Divine Essence . The creatures represent a God , but this Image doth a righteous God : If therefore thou seest any man working righteousness , and loving righteousnesse in all his words and actions , know that righteousnesse is much more in the cause , in the fountain , which is God himself .

5. The particular effects of Gods primitive Justice , or his judgements which he executeth in the world do also demonstrate his righteousnesse . God is not so in heaven , but his judgements , sometimes extraordinary , as in drowning of the world , burning the Cities of Sodom and Gomorrah ; and sometimes his ordinary ones , do teach every one , that God is not only merciful , but just , Psal . 89.14 . Judgement and justice are the habitation of thy throne . Isa . 28.17 . By the description thereof judgement laid to the line , is excellently shewed the exactness of justice God keeps to in destroying , he is as careful in destroying the mercies of a people , as an Artificer is to build an house .

6. Gods justice is evidently seen , in that the godly are not acquitted without satisfaction through Christ ; even the righteousnesse of God makes way for all the glorious effects of his mercy , when that is satisfied then comes pardon of sins , and salvation : but of this more largely afterwards .

Lastly , The appointing of judgement and everlasting torments to all impenitent sinners , will then convince all the world of his righteousnesse , Act. 24.25 . Paul preaching of this made Felix tremble , and 2 Pet . 2.3 , 4. Jude v. 15. speak terribly of this argument ; Oh let not ungodly men take their ease and pleasure alwayes ! Think of this righteous God , that hath appointed such a righteous day : as thy works have been so will God render to thee : Shall not unquenchable fire , eternal gnashing of teeth and everlasting howling in tormenting flames make thee afraid ? Nebuchadnezzar made a Law , That whosoever would not worship his Image should be thrown into a fiery fornace , and this did so terrifie every one , that none refused but the three Worthies ; yet this fornace was not like to hell , whose flames never go out . Take heed then of abusing mercy , for this will bring thee at last into the hands of justice : Oh then there will be righteousnesse without any mercy , not a drop of water to cool the top of the tongue ! Oh wretched and seduced sinners ! Will your moment pleasures recompence those eternal torments ? Are thy sins as great a good to thee , as hell will be a losse and torment ?

SERM . II . More Propositions concerning the Righteousness of God ; Shewing that we must judge of it only by his Word ; That its essential and natural to him ; The Rule of all Righteousness : That God cannot do any thing against his Righteous Will . How many wayes Righteousness is taken when attributed to God ; And in what sense he is said to be Just in forgiving and rewarding his People . PSAL . 11.7 . For the Righteous Lord loveth Righteousness .

WE are to adde more Propositions that may clear this main Point about Gods Righteousness ; IV . We must judge of Gods Righteousness only by the Word of God . And the fourth in order is , That although there be many principles that demonstrate Gods Righteousness , yet we must judge of it only by the Word . Though humane reason cannot but say , God is Righteous , yet we must not assert such a Righteousness in him as that would imagine , but what the Scripture directs us to : This is the Pillar to direct us in this wilderness : This is the Starre to guide . We must only learn of God , what we are to think of him , as by the light of the Sun we come to see the Sun. If the Heathen could say , that in respect of the celestial creatures and the knowledge of them , our understandings were but like the Owles eyes to the Sun , dazled more then inlightened : How much more is this true of God! What is the reason then that so many stumble at those Points in Divinity , about Gods permission and suffering of sin to be ? about his discriminating of persons by Election and Reprobation ? about the induration of sinners and punishing one sinne with another ? about the imputation of Adams sinne to all his posterity ? In these Points many have charged God with injustice only , because they judge of God by principles of humane justice . But it is well observed by Musculus , It s hard ( saith he ) to understand what a just God is , because its difficult to know what God is : Therefore when such opinions come to be discussed by thee , raise up thy minde to think of God , as a God ; he is not a creature , he is not a sworn Judge tied by Laws , he is not under a Superiour to command and prescribe him , and therefore those things are justly done by God , because he hath an absolute Dominion and Soveraignty , which if a creature should do , it would be unjust . That is excellent of Gregory to this purpose , Qui in factis Dei rationem non invenit , in infirmitate suâ invenit cur rationem non inveniat . He that in Gods Works cannot finde a reason of them , may easily finde in his infirmities a reason why he cannot finde a reason . To suffer sinne to be when we can hinder it , this no creature may do ; but God doth it justly . So to harden another man in sinne , no creature may do , if he could do it ; but God as a just Judge doth it , not indeed by infusing wickedness , but by withdrawing or denying mollifying grace . So to cooperate to that action , to which the deformity of sinne doth necessarily adhere , a creature may not do it ; but God being the supream Lord , and not tied by such laws as men are , he therefore may as a God do that , which a man cannot do without sinne ; yet this is not to be understood , as if God had an absolute power to do any thing against his Wisdom , and his Holy and Righteous Will , as is to be shewed ; only this is brought to silence those prophane disputers of the world , as Paul did , Rom. 9. who would bring God to account , and not submit to him , as having a supream Dominion over all . As many points in Religion , so the several passages of Gods Providence in this world , have made men doubt and dispute about his Righteousness , That it should fare well with a wicked man , and he prosper in his sinnes , and on the contrary fare as ill with a godly man , so that be shall even perish in his righteousness , Eccles . 7.15 . or at least as the same wise man observeth , Eccles . 9.2 . All things fall alike to all , even to the righteous and the wicked , &c. This consideration hath not only amazed the Heathens , but we see David and Jeremiah staggering under it ; and indeed if we consult with humane principles , we undertake to measure the vast heavens with a little finger : but go we to Gods Word , there we see admirable arguments , declaring Gods Righteousness in all these Providences , especially that we must suspend our judgements till the last day , when God will manifest to the world his Righteousness : For as it is in the Scripture , if a man should make a full period in some verse , where there is but a comma or a colon , it would be blasphemy ; As to take that verse of the Psalmist , Thou art not a God that hast pleasure in iniquity ; if a man should make a full stop , reading Thou art not a God . this would be blasphemy ; but if he reade to the period , its excellent sense : So whosoever judgeth of Gods Righteousness by his Providential passages , before God hath made a full end , he may charge God foolishly . Learn we then from the Scripture , to judge with fear and reverence about Gods Righteousness , believing him to be Just and Righteous in all his Works , even when we cannot demonstrate it .

The fifth Proposition , Gods Justice and Righteousness is essential and natural to him , V. Gods Justice and Righteousness is Essential and Natural to him . and so is the same with God . Howsoever Vorstius blasphemously asserted Accidents in God , denying what is in God to be God , That being , God , is a most simple uncompounded being , it must needs be so . God is , as Tertull . de Trin . saith , not {αβγδ} , but {αβγδ} , he is not an integral whole consisting of parts , but totaliter totus , a most perfect uncompounded whole . Otherwise if we admit composition , we must also grant imperfection in him . Justice then being a property in God , it s the same with his Nature : and if you say , How can God be just and mercifull to , if both be his infinite Essence ? I answer , Very well , for these two Properties as essential in God , are not opposite to one another ; indeed the effects of justice and mercy are sometimes contrary , but the Attributes themselves are not , of which more afterwards , as also how farre the effects of his Justice are natural , and yet free to him .

The sixth Proposition , God is so Righteous , VI . Gods Nature and Will the Rule of all Righteousness . that his Nature and his Will is the rule and measure of all righteousness . Even as in artificial things , therefore this or that work is done right or artificially , because conformable to the Idea of the Artificer which he hath in his minde : Or as Aquinas saith , Gods knowledge ( viz. practical ) is the cause of all created truth , and the rule of it , so also Gods holy Will is the rule and measure of all created good and righteousness ; a thing being therefore just , because consonant to that eternal rule of Righteousness . Indeed there are somethings that are just and righteous in their nature intrinsecally , as to love God , to do righteously with man , and these are not just because God Wils them , but they are just , and therefore he Wils them ; yea such is his Perfection that he cannot but Will them , neither can he dispense to the contrary : Though even these things are therefore just , because conformable to Gods nature , or that eternal Law of Righteousness within him ; for seeing they are not the first , and uncreated righteousness , but created , they must needs have a rule to measure them by . 2. There are righteous things , not from their nature , but meerly from a command , and so are righteous because commanded , as in the forbearing to eat of the forbidden fruit ; so all the Levitical worship , these had no intrinsecal holiness , but therefore they were good , because required . Lastly , Bradwardin addeth a third kinde , which he cals Justa mixta , mixed or compounded of both the other : For although it was not intrinsecally evil for Adam to eat of the forbidden fruit , setting aside the command , yet supposing the command , then it was intrinsecally evil for a creature not to obey the command of his Creator . Now as this is a mixed righteous good thing , so Gods Will about it is mixed , the one part being willed because righteous , the other righteous because willed . And this very consideration must needs convince that God cannot Will any thing unrighteously , for how can the Rule of Righteousness be unrighteous ? we may better say , there cannot be any sinne , then that God can Will it , for if he should Will it , it would not be a sinne ; as if the arrow were the mark , it could never miss . Oh what obediential resignation should this teach us , resign thy self unto Gods Will , as that which is most Righteous , and wherein there cannot be the least inordinacy .

VII . God cannot do a thing against his Just and Righteous Will . The seventh Proposition , We may not apprehend in God any such absolute power , whereby he may do a thing against his just and righteous Will . There is by the Schoolmen large Disputes about Gods absolute power , whether he may not forgive sin to a sinner , though he remain impenitent ; and with the Socinians , Whether God may not absolutely pardon sinne freely without any satisfaction ; but howsoever men may speak boldly here , intruding to things above mans reach , yet this must be concluded on , that it is a great dishonour to apprehend a power in God to do any thing against the rules of his Wisdom and Justice : ( As when some Schools determine , that God may command the hatred of himself , yea that by such an hatred of God a man may mereri , merit ; ) for that were to conceive him a God that had power to sinne , and so to be no God : Therefore some have wholly rejected that distinction of Potestas absoluta and ordinata in God , for if it be so ( saith Bonaventure ) then there would be a potestas in God inordinatè agere , to act and work inordinately : but it cannot be denied , that God hath a power to do many things , which yet he will not do ; as Christ said , his Father could send him legions of Angels , and so he was able to raise up children to Abraham , even out of stones ; but if God should do these things , then he would do them justly also , and righteously ; so that do them or do them not , in each God is Righteous . And thus Scotus well explained that distinction , That there is no potentia absoluta in God , contradistinguished to ordinata , for if God should work otherwaies then he did , that potentia would be ordinata . Let us not therefore give liberty to endless disputes about an absolute power in God , which we cannot comprehend , but satisfie our selves with that Will and ordered Power of his that is manifested in the Word . We may say of God and his Attributes , as Austin said of the Trinity , Dicimus tres Personas , non ut diceretur , sed ne taceretur . And that is a truth , Deus verius cogitatur quam dicitur , & berius est quàm cogitatur .

The eighth Proposition , VIII . Righteousness when attributed to God is taken three waies . This doth much tend to the clearing of the true doctrine about Gods Righteousness : Righteousness when attributed to God is taken three waies : Sometimes for an attribute in God , the same with his Nature : Thus in the text and Ps. 145.17 . Sometimes it is taken for the actual administration of Righteousness , for the execution of his just judgements , 2 Chron . 12.6 . Ezra 9.15 . Lastly , for the judgements themselves , Jer . 33.15 . Isa . 16.5 . Even as the mercy of God is sometimes taken either for the Attribute of God , or for his actual compassion , or for the effects of his mercy , and so Gods will is either taken for the {αβγδ} , the power to will , or {αβγδ} , the act of willing , or {αβγδ} , the object willed . Now when we speak of Gods Righteousness , it s of great consequence to know whether we mean his Attribute of Righteousness , or the effects , for these two exceedingly differ , as in these considerations .

1. It s a lawfull and ordinary prayer which the Church often useth , whereby she deprecateth the Justice of God , and flieth to his Mercy : They supplicate , that God would not deal with them according to his Justice , but according to his Mercy ; Now if in this prayer , by Justice should be meant Gods Attribute , there would be some blasphemy in the prayer , for God cannot but be Just , and deal justly : we may as well pray , that God would not be God . But if by Justice we understand the effects of Justice , then the prayer is very good and sound , viz. that God would not , though Just in his Nature , yet bring such effects of his wrath upon us , that may overwhelme us . We pray not then against the Attribute of God , but against the effects of it , which are subject to the liberty of his Will , whenas his Attributes are not .

2. The effects of Gods justice are various and different , there are more upon some then upon another , but his Attribute cannot be so . When God executed some extraordinary punishments upon some notorious sinners , as the old world , the Sodomites , there we may say , God wrought more effects of his Justice upon those sinners then others , yet we cannot say , God is more just in punishing of them , then in other wicked men . Even as it is in Gods mercy , take it for an Attribute , we cannot say , God is more or less mercifull ; but if for the effects of it , then he is so in his Justice , God is alwaies alike just , he is not more just at one time , then at another ; but the effects of his Justice may be more at one time , and in one place then another .

3. Hence it followeth that Righteousness taken for the effects of it , are not the same with God , neither is there a natural necessity of them ; but if taken for an Attribute , it s the same with God , and so God had been a just God , though there had been no creatures made , no sinne to be punished . As he is a Wise God , and a mercifull God , and a Mighty God , though he had not demonstrated any effects thereof . God is necessarily Righteous , but he doth not necessarily work such and such effects of his Righteousness .

4. If Gods Righteousness be taken , as often it is in Scripture , for the effects of his righteousness , then there is a contrariety between them , and the effects of his mercy . To be preserved alive by Mercy , and to be destroyed by Justice are contrary , and so cannot be together upon the same subject . Now , though the effects be thus contrary , yet the Attributes from whence they flow are not contrary , for God is both at the same time , infinitely Righteous , and infinitely Merciful , there is no contrariety between them , but the effects of these may be in such an high degree , that they can never be together ; as a man cannot be saved and damned at the same time , for these are the effects of Mercy and Justice in an high degree . Indeed if we consider some effects of these Attributes in a more remiss degree , then they may be together , and in many things God doth shew forth both his Mercy and Justice together , yea even in hell God ( they say ) doth some work of mercy , because he doth punish citra condignum , he breaketh not out to the utmost of punishment sinne doth deserve .

Lastly , If we take Gods Righteousness ad intra , as an Attribute in him , we cannot say that God hath less of that , then of Mercy , if that also be taken as an Attribute ; God is as just as he is mercifull , and as mercifull as he is just . Therefore when it is said , James 2.13 . Mercy rejoyceth against judgement , and when God is described mercifull , ready to forgive , but slow to wrath , these places are to be understood of the effects of these Attributes , not the Attributes themselves , for so God is no more inclining to Mercy then to Justice , they being both Infinite Perfections in him : But if we speak of the effects , then in this life , God is more ready to shew forth the effects of his love and long suffering , as at the day of judgement he will more demonstrate the effects of his Justice . This is the time of mercy , then the time of Justice . Lastly , It cannot be denied but that the Scripture speaking of Gods rewarding holy men with eternal life , doth attribute it to Gods justice , as 1 John 1.9 . He is faithfull and just to forgive us our sinnes . Heb . 6.10 . God is not unrighteous to forget your labour of love . 2 Thess. 1.6 . where it s made a righteous thing with God to punish the persecutors of the Church , but to give rest to them that are troubled .

This being clear , we are to examine whether Justice be here taken strictly , or meerly improperly , so as to signifie no more then the truth and fidelity of his promise , insomuch that if he should not bestow heaven upon the godly , he would be only unjust in his Word ; not that he owed a godly man heaven , and had received of him equivalent for it . Some Papists , especially Suarez ( as you heard ) contends for this earnestly , That there is a true proper commutative justice between God and the godly man , when he is made happy . But this is too proud and high : 1. From the transcendency of the reward to our godly actions . In all strict justice there must be an equality between the thing given and received , but now heaven is so far above all our duties , that if all the glory of the world should be given to a man for lifting up a straw , it would not be comparable . Genes . 31. I am less then the least of thy mercies , saith Jacob , then much more less then the greatest ; if a man be less then a drop of water , much less then heaven it self : so Rom. 8. These present sufferings are not worthy to that eternal weight of glory . 2. Our condition is such , that there cannot be any strict justice between God and us , because whatsoever we have it is his gift , Rom. 11. Who hath first given to him ? So that although God vouchsafe grace to us , yea and makes a promise to this grace , yet he doth not lose his dominion over us . We are his servants still , and therefore the more we have , the more we are bound to be thankfull to him , and not to stand on terms of justice . Therefore we see the Scripture attributing both Election , Vocation , Justification and Salvation , all these from the first to the last , solely to his grace and good pleasure . And hence it is that eternal life is called the gift of God , and an inheritance , which exclude any such thoughts as may crave it by way of justice .

Use of Instruction , How unwise they are for their salvation , who look upon God as mercifull only , not at all attending to his justice , whereas you have heard God is equally Righteous , and that he is no more mercifull then just ! Hence you have threatnings as well as promises : Why then doth not this wound thy heart more ? Is there not an hell as well as an heaven ? Is there not damnation as well as salvation ? Why then dost thou hope alwaies for one , and never fearest the other ? Now indeed mercy compasseth you about , by mercy you eat , drink and sleep , but at the day of judgement Justice will inviron you , then Justice prepares eternal torments , then Justice crieth aloud , Depart ye cursed ; above , below , within , without , thou seest nothing but the effects of a just and righteous God .