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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.

3

You know not how foon He may call
you to an Account, Matt. XXV. 21, 30.

DEUT. xiii. 4.

Te ball walk after the Lord your God, and fear him, &c.

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

I.

WALK

ויתחלך תניך אתאלהיב

2. Before GOD, Gen. xvii. 1. 187. Εὐαρήςησε τῷ Θεῷ, Heb. xi. 5.

3.

After GOD.

1. So as to have him for our God, Jer. vii. 6.
2. To imitate him, 1 Pet. i. 15.

3. To frequent the Places of his publick
Worship, Pfal. cxxii. 1. Eeclef. V. I.
4. To walk in his Ways, Dent. viii. 6.

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DEUT. xxi. 7, 8.

Our Hands have not fhed this Blood,&c.

T is not enough that we be not guilty of a Sin, but we muft proteft our Innocency.

ITS

1. Commit no Sin thy felf: For,

1. It will bring a Blot upon thy Name.
2. A Curfe 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. 1. 18.
2. By conniving at it.

3. By not reproving of it. 4. Profefs 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, Pfal. cxix. 136.

2. Eclipfes his Glory, Ifa. iii. 8.

3. Incenses his Wrath.

4. Endangers thy Brother's Soul.

5. With Thankfulness that thou didst not act in it. For,

1. Thou haft the Seed of it in thy Heart. 2. Thou haft Temptations to it.

3. It is only of God's Grace and Mercy that thou didst not commit it.

USE. 1. Deteft the King's Death.

2. Be forry for it.

D3

DEUT

DE U T. xxxii. 4.

juft and Right is be צַדִיק וְיָשָׁר הוא

HEN we poor Mortals fet our felves to

WH think a little of him that made us, we

muft not think to comprehend him who is incomprehenfible, but only to apprehend him as incomprehenfible; neither are we to think upon him by framing any Notions or Idea's of him, but by abftracting every Thing of Imperfection from him, and by afcribing every Perfection to him So that whatsoever right Reason faith is an abfolute Perfection in it felf, Religion places it in its moft abfolute 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 Confent of Nations, than Juftice, it being indeed the very Perfection of all Perfections, and that without which there could be no Perfection in the World. Hence it is, that I having undertaken to difcover the whole Constellation of God's glorious Attributes before you, muft not, dare not, hide this fo glittering a Star, fo glorious a Perfection,, from you; but fhall endeavour to fhew you, that that God whom you and I profefs to worship on Earth, and defire to enjoy in Heaven, is a Rock, bis Work is perfect, &c.

I fhall

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I fhall not ftand upon any Critical Division, but deduce this Practical Obfervation from the Words, That

The Great God is a Just God.

The Truth of this Truth, Truth it felf hath manifefted unto us almoft in every Leaf, yea, Line, of his facred Will; fo that a Man may run and read this great Truth as in Capital Letters, The Great God is a moft Just God, Job xxxvii. 23. c. xxxiv. 17. Pfal. xi. 7.

I. What is it to be Juft?
II. How?

III. Wherein is he Juft?

9

1. What is it for God to be Juft? Juftice is that Attribute whereby we apprehend God as infinitely Juft and Righteous in himself and to all his Creatures, fo as to order all Things, and to reward all Perfons according to the ftricteft Rules of Equity and Juftice. For you must know, that according to the Twofold Apprehenfion we may have of God, we may likewise apprehend a Twofold Juftice in him: For we may apprehend God, either as God and the chiefeft Good, or elfe as the Judge of all the Earth. As he is God, fo he orders and difpofes of all Things in the World most Juftly and Righteously, he having moft Juftly, Wifely, Perfectly, and Righteously, given Being unto all Things, and as Juftly, Wifely, Perfectly, and Righteously, continueth all Things in their Beings; and this is that which we call his Difpenfing Juftice. But then, as he is the fupreme Judge of all the World, fo he giveth to every Creature most exactly according to its Defert: So that no

D. 4

Vice

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

2. How is this Juftice in God? Or, How is God thus Juft? God is moft Perfectly and Compleatly Juft and Righteous, in, of, and from himself, as no Perfon in the World is befides himfelf. Adam was Righteous, by having a perfect Tendency to Righteoufnefs implanted in him; the Saints are Righteous thro' Faith in Chrift Jefus But God is Righteous, infinitely Juft and Righteous in and of himself, in his own Nature and Effence; fo that the very Nature of God is of it felf Righteous, yea, is Righteousness it felf: So that if it was poffible for him to cease to be Righteous, it would be poffible for him to cease to Be, Righteousness being included in the very Effence, and fo in the Notion of a Deity. Men may cease to be Righteous, and yet be Men ftill, as Sinners be; Angels may cease to be Righteous, and yet be Angels ftill, as Devils be: But it is impoffible for God to cease to be Righteous, and yet be God ftill, Righteousness being of the very Nature, yea, it felf the very Nature and Effence of God; and therefore not at all to be feparated from him.

3. Wherein is he Juft?

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

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