SERM.it may be faid, cannot do, what is difagree IV. able to wisdom or to the moral attributes, fo the moral attributes never interfere with each other Goodness is not manifefted in fuch an : undistinguishing manner, as to difhonour the righteousness of the fupreme ruler. But of all finners they are the most inexcufable, and have the least reason to expect the divine favour, who prefuming upon it, take encou ragement from thence to continue in their disobedience, who, as the fcripture expreffes it, * Turn the grace of God into lafcivioufness, and + because fentence against evil works is not speedily executed, therefore wholly fet their hearts to do evil. Such have reason to expect a peculiarly fevere punishment, and that, as Mofes fpeaks, The Lord will not Spare them, who hearing 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 wrath, and revelation of the righteous judg ment of God. And, * Jude iv. 19, 20. + Ecclef. viii. II. Lastly, Deut. xxix. Laftly, We should always endeavour to SER M. imitate the divine goodnefs. That which is IV. the glory of the supreme Being, and adds a luftre to all his other perfections, must even in the inferior degree in which the reafonable 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 procures the most universal esteem. * St. Paul, agreeably to the general fense of mankind, makes a distinction 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 shall be perfect like our heavenly father, and obtain the approba tion of men, the confcioufnefs of having merited it and of poffeffing that excellent quality, always fhewing itself by its genuine fruits, will always yield the greatest inward peace and security to our own minds. We shall reflect upon it with pleasure, and look forward to eternity with confidence, for God will furely reward them who follow his 'who follow his example; who with fincere affection purfue the great end of his own adminiftration, the univerfal happi nefs, and are merciful as he is merciful. M 2 *Rom, v. SER SERM. SERMON V. The Juftice of GOD explained and proved. Pfalm lxxxix. 14. Justice and judgment are the habitation of thy Jo throne. 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 focieties 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, SER M. and number it among his moral perfections. V. 'Tis true, there is a great difference between the exercise of juftice, 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 fubject 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 constitution, that there is an established relation of perfons and things, 'and a fitness resulting from it that the condition of moral agents fhould be according to their behaviour, we may be fure he will preserve 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 fuch thing as a rational fear of God. It is elegantly expreffed and ftrongly afferted by Elihu, as a point wherein all men of unM 3 derstanding V. SER M.derftanding are agreed,—* Far be it from God that be fhould do wickedness, and from the Almighty that he should commit iniquity. For the work of a man shall be render unto him, and caufe every man to find according to his ways. Yea furely God will not do wickedly, neither will the Almighty pervert judgment. In difcourfing on this fubject, I will first 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 exercifed. Firft, To fhew what is meant by the juftice of God, and to prove that it is an abfolute perfection of his nature. In explaining the divine attribute of goodness, I obferved that it is the fole principle from which the supreme 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 self-fufficient, moft perfect, and unchangeable happiness, 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 ob *Job xxxiv. 10, 11, 12. |