SERM. it may be said, cannot do what is difagreeaIV. ble to wisdom or to the moral attributes, fo

the moral attributes never interfere with each other; goodness is not manifefted in fuch an undiftiguishing manner, as to difhonour the righteousness of the fupreme ruler. But of all finners they are the most inexcufable, and have the leaft reafon to expect the divine favour, who prefuming upon it, take encou ragement from thence to continue in their difobedience, who, as the fcripture expreffes it, Turn the grace of God into lafcivioufness, and + because sentence against evil works is not speedily executed, therefore wholly fet their hearts to do evil. Such have reason to expect a peculiarly fevere punifhment, and that, as Mofes fpeaks, The Lord will not Spare them, who bearing the words of his law, bless themselves, faying, we shall have peace, though we walk in the imaginations of our hearts; or, as St. Paul teaches, They who defpife the goodness and forbearance of God, which should lead them to repentance, and perfifting in the hardness and impenitence of their hearts, treafure up to themselves wrath against the day of rath, and revelation of the righteous judgsment of God. And,

Laft

*Jute iv. 19, 20.

Ecclef. viii. I.

+ Deut. xxix

Rom. ii.

procures the

Laftly, We should always endeavour to SERM. imitate the divine goodness. That which is IV. the glory of the fupreme Being, and adds a luftre to all his other perfections, must even in the inferior degree in which the reasonable creatures are capable of it, be the highest excellency of their nature; and accordingly, beneficence is always regarded among men as the nobleft quality, as that which fignifies the most perfect character, and moft univerfal esteem. * St. Paul, agreeably to the general fense of mankind, makes a diftinction between the righteous and the good man, the former is justly valued, but the other appears much more amiable, and praifeworthy. And as thus we fhall be perfect like our heavenly father, and obtain the approba tion of men, the consciousness of having me rited it, and of poffeffing that excellent qua lity, always fhewing itfelf by its genuine fruits, will always yield the greatest inward peace and fecurity to our own minds. We shall reupon it with pleasure, and look forward to eternity with confidence, for God will furely reward them who follow his example, who with fincere affection purfue the great end of his own administration, the univerfal happi nefs, and are merciful as he is merciful.

flect

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Rom. v.

SER

SERM.

V.

SERMON V.

The Justice of GOD explained and proved.

Pfalm lxxxix. 14.

Justice and judgment are the habitation of thy throne.

J

'USTICE has always been confidered by wife men as one of the principal moral virtues. It contributes eminently to the univerfal good of mankind; for without it the peace and order of societies could not poffibly fubfift, nor could any individual enjoy the Privileges of his nature, and the advantages of his condition with fafety. It is one of thofe qualities belonging to human difpofitions and actions which we neceffarily approve, and the things which are just, always appear virtuous and praise-worthy. We conclude, therefore, that justice has the fanction of God's own authority, and is an effential part of his law of nature; and fince we conceive in it an abfolute Excellence every way worthy of his fupreme

dignity

dignity and glory, we attribute it to himself, SERM. and number it among his moral perfections. V. 'Tis true, there is a great difference between the exercise of justice, and even the foundations of it, in God and in men; for there being an equality among them in their most important interests, they have all demands of right one upon another, and fundamental privileges not subject to any human authority, which cannot be invaded without iniquity; whereas no creature can lay him under any previous obligation, nor have an independent title whereby they may claim any thing from him; for their very beings, and all they have in poffeffion or expectation, are his gifts. But fince it appears in his own conftitution, that there is an established relation of persons and things, and a fitness resulting from it, that the condition of moral agents fhould be according to their behaviour, we may be sure he will preferve that relation inviolable, and always act agreeably to that fitness, or that the judge of the whole world will do right. This has been ever received as an effential principle of religion, indeed if it be denied, the foundations of piety are destroyed at once, and there can be no such thing as a rational fear of God. It is elegantly expreffed and strongly afferted by Elihu, as a point wherein all men of understanding

M 3

SERM. derstanding are agreed, *far be it from God V. that he should do wickedness, and from the Almighty that he should commit iniquity. For the work of a man fhall be render unto him, and cause every man to find according to his ways. Yea furely God will not do wickedly, neither will the Almighty pervert judgment. In dif courfing on this fubject, I will firft endeavour to give you a true notion of the juftice of God, and to prove that it is an abfolute perfection of his nature. Secondly, to fhew, more particularly, in what inftances it is exercised.

First, To fhew what is meant by the juftice of God, and to prove that it is an absolute perfection of his nature. In explaining the divine attribute of goodness, I obferved that it is the fole principle from which the fupreme Being acts towards the proper objects of it, that is, all fenfitive and intelligent creatures, and that it extends to them all; that he being infinitely above all indigence or the need of any thing from without to the continuance or increase of his felf-fufficient, most perfect, and unchangeable happinefs, always exerts his power in forming and difpofing of things purely from a motive of benevolence, and with an intention not to receive but to communicate happiness; and that the intire adequate

* Job xxxiv. 10, 11, 12,

ob