51 our fpirits, by entertaining the principles of religion; and to inform our understandings, and to regulate our lives, by holding ourfelves conftantly to the measures of nature, reafon and religion.

DISCOURSE XXVIII.

The INSTRUCTION from the Judgments of GOD.

ISAIAH Xxvi. 9.

When thy judgments are in the earth, the inhabitants of the world will learn righteousness.

I

Have chosen these words to give you an account of the moral part of religion, which is to be understood by the word righteousness in the text, which word is comprehensive of all moral duty, viz. all the principles and acts of true and real goodness. This the apoftle doth distinguish by three words, Titus ii. 12. To live foberly, righteously and godly. It is the fame habit and perfection of mind which is diftinguished relatively to their feveral objects; for indeed all virtues are one in the mind; and virtue is nothing else but the mind's health, purity and fincerity.

And a good mind expreffeth itself naturally in all acts, worthily towards all objects. It is as true in our divinity, as in Ariftotle's philosophy,* that all Arift. Eth. L. 6. c. 13.

moral virtues are in a conjunction; they are all rooted and conjoined in prudence. And it is very true, that all acts of religion are not distinguished in the temper of the mind, but in relation to the object they act upon, and the matter about which they are converfant. This fcripture which we have cited from the apoftle, diftinguifheth moral goodness, with respect to their particular objects; but the text comprehends them all in one, in this word righteoufnefs. Now it is an act of righteousness, to give every one their own; to God, the things that are God's; and to do right to all men, and a man's felf alfo. Of this, Tully faith very well, that piety is doing that to God that is juft; giving God his own. I will exprefs it therefore according to this diftinction with relation to these three objects, God, a man's neighbour, and a man's felf.

All religion, devotion and piety towards God confifts in these fix particulars; and thefe we underftand by moral righteoufnefs, or the principles of God's creation, or complying with the dictates of natural conscience, or doing those things which are grounded and founded in reason.;, which is the excellency of man and the communication of God to man in the moment of his creation. I fay, this piety towards God comprehends these fix things in it ; 1. Reverence, and awful regard of the divine majefty. For this is the first thing in piety, to have reverence of God; and to have awful and regardful apprehenfions of the divine majefty. 2. The fe cond is the admiring, and adoring him, in his height, excellency, and perfection.

3. Love

3. Love and delight in him, because of his grace and goodness, and free communication; with thankfulnefs for his benefits. Thefe are God's dues from us. 4. Truft, and affiance in God because of his faithfulness; and to give him belief and credit, because of his approved truth and goodness.. 5. Proftration, and fubmiffion to him, because of his fuperiority and fovereignty. 6. Duty and fervice, because of his dominion and property. And these are inftances of moral righteousness, respectively to God: and thefe are the things that are adequately oppofite to the fpirit of atheism and profaneness, and absolutely preservative against superstition and idolatry; which fin was fo much charged upon the Jewish nation, and brought them to deftruction. And these are the things that God makes men to know when his judgments are upon them. And all these things are evident in themselves, and demonftrable, and the man may be fure of them, and there is no question about them, neither is there any difference or controverfy in the world about them; and these are the great points of righteoufnefs towards God, and this do we understand by moral duty, and this comes within the compass of the moral part of religion. And thefe, at least some of them, are antecedent, and fundamental to all poffibility of gospel skill and knowledge; for if fo be you do not give God credit and faith, because of his approved and known faithfulness to you; you are not in a difpofition to receive from him, any gofpel truth; for all gospel truth doth depend upon this, God's faithfulness. And if we be not made to know this, that

God is faithful, or if we have not proof and affurance of his fidelity, we fhall no more trust him, than we fhall truft his creatures. Of fuch a neceffity is it, to fettle the moral part of religion: for the other parts of religion depend upon the resolution of the divine will, and contain the promises of the gofpel, they all depend upon this. For we fhall never credit them, if we be not prepared, and difpofed to them, by fomething that is contained in the moral part of religion. Now how could I expatiate my felf in thefe fix particulars, and bring in all religion into them? but this is not my prefent defign. I only intend to give you an account, what you are to understand, when you hear preachers charge upon you moral righteousness. And the rather, because fome do not understand the term aright; the moral part of religion.

Secondly, Righteoufnefs towards men. That doth comprehend in it good behaviour, and fair carriage and equal dealings; and this I will branch out into feveral particulars. I. In general it doth take in the obedience and fubjection that all inferiors owe to their fuperiors, and governors. 2. It does comprehend that fairness and complacency, which ought to be between all those that converfe upon terms of equality. 3. It doth comprehend that tenderness that ought to be used towards those that are inferiors, or in a worfe condition than ourfelves. So that these are not to be flighted, or undervalued, nor any insulting over them, or trampling them under foot that cannot contend with us: no rendring of them contemptible. This is that which Mofes faid

to

to the Ifraelites, that they ought to be fair conditioned towards fervants, and strangers; because they themselves were fo, Deut. xv. 15. 4. It doth comprehend thankfulness, and answerable returns, where we are beholden, and engaged for that man is unrighteous, who is unthankful.

These four things are contained in righteousness towards men, obedience towards fuperiors; fairness in converse with equals; tenderness towards those that are our inferiors, and thankfulness to those that are our benefactors, and to whom we are beholden. And then to add one thing more, uprightness with all, with whom we have to do. And if we fail in any of thefe, we are unrighteous.

And if And if you will it out into these

have this in particulars, I branch feven heads. 1. In our speeches, truth and honesty. So to speak, as another may understand our meaning; and fo to understand him, as he means. 2. Fidelity, where we are credited and trusted. 3. Performance of our engagements and undertakings. 4. Candour in all our judgments, and cenfures.

Fair and benign representations of men, and handfome constructions and interpretations: always being ready to take things in the best sense; and to interpret other mens words, as we would they should interpret ours. 6. Lowliness and courtesy, in our transactions with others. 7. Clearness and integrity, in all our converse. To which we may add, 1. Moderation in our demand of reparation, in case of wrong received. 2. Gentleness and calmness, in cafe of provocation. 3. Clemency and compaffion toward those that have done us evil. 4. Bounty and chari

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