thereof, and all of them are fruftrate, and fail in the iffue, if they do not finally end in all moral goodness and righteousness. For thefe do import the fulleft imitation of God, and the exacteft participation of the divine nature for by these we are made partakers of the divine nature. And to resemble God in thefe perfections, that I have been speaking of, is to partake of it. This is the gospel obtaining in effect; and in the ultimate iffue, this is to have Chrift formed in us; and the gospel in its final accomplishment. And when Chrift shall have fubdued all things to himself; when there is nothing but fubordination to God and conformity to him, nothing but love and good-will, and righteousness among men; and when men are brought to the right temper of fobriety, modefty, and humility; then shall Chrift deliver up his kingdom to God, and God fhall be all in all. For then there fhall be nothing else but God; and what is reconciled to him, and hold upon him. And this is that which St. John faith, that he which doth righteousness is righteous, even as God is righteous. There is nothing more according to the fenfe of rational nature than that God who is original of all, be alfo final to all, and be adored as the chiefeft beauty and loved as the first and chiefeft good: that the rule of right fhould govern among all reasonable creatures: that bodily fense should be moderate, limited and governed by the dictates of fober reason, and understanding. These are principles of everlasting righteousness, of unchangeable truth and goodness and of this I may fay, that it is not a law that is fubject

to

to any power whatsoever: 'tis a law against which there can be no exception or abatement : 'tis a law of its own nature; it is that which is according to the nature of God; and that is the law of heaven.

Thus I have given you an account what that righteousness is, that God, when he comes to challenge the world, doth intend to countenance, and And to bring the apoftate world back again unto. this is that which we understand by the moral part of religion and to this, the gofpel fuperadds the going to God in, and through Jefus Chrift. And that is the provifionary part of religion, upon the ill accident of fin, and the foul mifcarriage of mortals, in departing from the rule of right.

DISCOURSE XXIX.

The JUSTICE of one Man towards another.

MICAH vi. 8.

-What doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God?

To do justly.

T

Here are in religion things that are of a mu table and alterable nature, and those things that are immutable and unchangeable, which in no time admit of any alteration, or relaxation.

Whatsoeve!

Whatsoever is by inftitution, may, by the fame authority that impofed it, be difcharged, and abated. As the great inftitution of circumcifion, which began in the Days of Abraham; as alfo the whole Mofaical difpenfation. Nay the gofpel-manifeftation fhall in great part expire when our Saviour fhall deliver up his mediatory kingdom to God his father and become fubject to God, that put all things under him, that God may be all in all, I Cor. xv. But there are other things that are of an unchangeable nature, and that continue to all perpetuity. Some of these things I meet with in this text; and fome others which are æterna jura: as for inftance, to do justly, to do righteous things; to be modeft and humble, and to live in the due fear, reverence, and regard of God: and nothing is more knowable than things of this nature ; that God is to be worshipped by all creatures which are made capable of him ; that we ought to deal fairly, justly and equally one with another; that we ought to be modest and humble in respect to the frame of our mind, and fober and temperate as to our body, left it prove not only a temptation to wickednefs, but an annoyance to our fouls. And these things are good in themselves, and known by natural light: but, being prejudiced and fomewhat obfcured by the defection of man in his fall, and by the practice of iniquity, they are fince reinforced by the gofpel, and charged upon us under a new obligation.

Morever, about these things, all persons do agree that are of any education and improvement and they which have none, come hardly under the rank

of

of men.

For we are born only with faculties, which without use and improvement, fignify little; especially if men are not debaucht; for fome by abuse of themselves do work themselves into an unnatural estate; and we must seek for the law of nature, only among those that live according to nature, and not among them that have abused themfelves, by ill ufe, cuftom and practice. For it is truly obferved by Tully, that the law of nature is a true rule and principle, that is in every man's mind, that lives congruous to nature. It was excellently faid by Appollonius concerning the edicts of that monfter of men, Nero: never did I think that thy commands fhould fo far prevail, as to contradict the unwritten laws of God, which are not of to day, nor yesterday, but from eternity; not by mens opinions, but by nature, right is determined.

But briefly to apply myfelf to that which I have chofen to speak to: among all the great materials of religion, or matters of natural knowledge, I have fingled out this of righteoufnefs between man and man. To do justly.

There is fome difference between that which we call justice and equity, tho' fometimes they are put together, and are taken for the fame. What the laws and common reason will allow, that we call just but equity takes into confideration all the circumstances of the cafe, and will grant allowance, if they do require it. Equity doth moderate the rigour of the law. Sometimes there may be justice and no equity in the cafe: but fometimes there is both just and equal in the matter. Now wherefo

ever there is equity against strict right and justice, there equity ought to take place: ftrict right is not always to be stood upon, nor contended for. And when we confider how much we are beholden to God, and how liberally we have received of his favour, we fhall not then think it fafe to appear in the defence of strict right, nor to stand upon all that strict right can defire. For this is the apostle's rule, let your moderation be known to all men, Phil. iv. 5. Let your moderation, i. e. your clemency, compaffion, be known unto all men. And if we do not do thus, we shall not only depart from the noblenefs of a gospel fpirit, but we shall take fuch a course that a cancelled obligation may return upon us; as it did upon that wicked fervant, who because he did not forgive his brother a small debt, after his Lord had fo freely forgiven him a great one, was afterwards taken and cast into prison, because he had not compaffion on his fellow-fervant, even as his Lord had pity on him, Mat. xviii. 34.

I am fure there is no one but expects this meafure from God, when he makes application to him, that he would overlook our weakness, and forgive our manifold fins and infirmities; that he would not be extream to mark what we have done amiss ; for if he should do this, who fhould ftand? Which is agreeable to that admirable prayer of Daniel: we read it, Dan. ix. 16. O Lord, according to all. thy righteousness I beseech thee, let thine anger and thy fury be turned away. But in the feptuagint it is rendred, O Lord, according to all thy clemency, bowels and compaffion, let thine anger and fury be turned away, VOL. II.

E

&c.