if we have thrown a blot upon their good name; if we have defrauded them of any part of their due, or wasted their substance, let us know and consider that the law of justice requires us to make what restitution we are capable of: But still it must be done in such a manner as must consist with our duty to the rest of our fellow-creatures round about us. It is a vain thing to pretend to be sorry and repent that we have done our neighbour a wilful injury or to flatter him with idle compliments of asking his pardon, while it lays in our power to repair the damage he sustains in a way of consistence with our duties, and yet we obstinately refuse it: Such a repentance as this cannot be sincere in the sight of God, nor have we any reason to hope that his justice or mercy will condescend to accept it.

We have heard these various instances of justice, this large and particular account what is due to our neighbour, in the manifold relations and businesses of life. I grant there are several difficulties that may attend some of these instances in the particular practise of them, by reason of the infinite variety of circumstances which may surround our actions, and the unforeseen occurrences of human life. The strictest rules of equity or justice, in some cases, require a mitigation; and it is impossible to say before-hand what shall be precisely and exactly due to our neighbour in every new accident or occurrence. But a sincere love of justice wrought deep into the heart, and a sacred regard to the golden rule of equity which Christ hath given us, will lead us through most of these perplexities into the paths of righteousness and truth.

It is time now to have the question put close to conscience; "Has this been the manner of our life? Has this been our conduct toward our fellow-creatures? Are we children, and have we paid all due honour and obedience to our parents? Has the father no cause to complain that we have disobeyed his authority? Has the mother no reason to say, that we have scorned her advice, or abused her tenderness and compassion? Are we servants, have we never wasted the goods of our master, nor spent that time in idle company, in folly, or in sin, which should have been employed in his service? Have we dealt with our relatives in the same family as becomes a brother, a sister, or a near kinsman, and fulfilled the duties to which we were born? Do we never neglect to make due acknowledgments for favours received? Have we loved those that love us, and practised the law of justice and gratitude to those who have rescued our souls and bodies from distress and danger, or laid obligations upon us by peculiar

benefits.

Am I a trader, and do I practise strict justice and truth, in all that I buy, and in all that I sell? Have I been carefully solici

tous to wrong no man, to defraud no man, to cheat and cozen no man? Do I hate the arts of falsehood and knavery? Have I paid the full due to all that I deal with, and do I keep the proper time of payment, which contract or custom have appointed? Have I defended my neighbour from injury, and assisted him in the day of his distress, as I myself should reasonably hope for his defence and assistance? Have I sought to rescue his good name from reproach and slander when it has been attacked? Or have I rather fallen in with slanderers, and joined in with the wilful scandal? Have I honestly sought to make restitution to another where I have been guilty of wilful injury, and done what in me lays to repair the damage that my injustice has brought upon him? Have I attempted to repair his losses, so far as is consistent with the duties of my other relations in life?”

Where is the person that can lay his hand upon his heart, and say, I am guiltless before God in all this? Who can wash his hands in innocency, and pronounce himself righteous? Surely such a discourse as this is, should awaken conscience to sensible acts of repentance and mourning; we should be willing and ready to yield to the conviction, where the word of God fastens the charge upon us, and lay ourselves low before the throne of a righteous God. Blessed Lord God, if thou art strict to mark iniquities, who can stand before thee? But there is forgiveness with thee that thou mayest be feared. We have failed in many instances of duty toward our fellow-creaturs, as well as toward thee our Creator: We have neither given to God nor to our neighbour the full due of love which thy righteous law requires : We lie down in the dust before thee, and betake ourselves to the refuge that is set before us: Jesus the righteous is our hope, he not only paid to God and man all their due, in the course of his holy life, but he also restored that honour to thy justice by his death, which we had taken away by our unrighteousness. Q may every soul of us be forgiven for his sake, and created anew in Christ Jesus unto good works? Amen.

HYMN FOR SERMON XXIV.

Christian Morality, viz. Justice and Equity.

COME let us search our ways, and try,
Have they been just and right?

Is the great rule of equity
Our practise and delight?

What we would have our neighbour do,
Have we still done the same?
And ne'er delay'd to pay his due,
Nor injur'd his good name?

Do we relieve the poor distress'd,
Nor give our tongues a loose

To make their names our scorn and jest,
Nor treat them with abuse?

Have we not found our envy grow,
To bear another's praise?
Nor robb'd him of his honour due,
By sly malicious ways?

In all we sell and all we buy,
Is justice our design?
Do we remember God is nigh,
And fear the wrath divine?

In vain we talk of Jesu's blood,
And boast his name in vain,
If we can slight the laws of God,
And prove unjust to men.

SERMON XXV.

Christian Morality, viz. Justice, &c.

PHILIP. iv. 8.-Whatsoever things are just, &c.-think on these

things.

IF a a bare proposal of the rule of duty, and the mention of the various instances of it, were sufficient to persuade mankind to the practice; then I need not prolong my discourse on this subject of honesty and justice: For I have already proposed the sacred rule which our Saviour has given us, Do to others as ye would that others should do to you; and I have described the several instances wherein this rule must direct our conduct, that we may be just and righteous in all our dealings amongst men.

But alas! our natures are so corrupt, our consciences are so unwilling to receive the laws of duty, and our perverse wills and passions have so much reluctance to the practice, that we have need of arguments to enforce it upon conscience, we have need of powerful motives to awaken our souls to righteousness, and it is necessary therefore that I proceed to the third head of discourse which I proposed, and that is to shew how far the light of nature dictates to us the duty of common justice, and what arguments may be drawn from thence to influence men to be honest.

I. If we consider the natural right that every man hath to keep that which belongs to him, it will appear that this is the gift of God as the God of nature. God, the common author of all our beings, requires that this right be held sacred and inviolable.

I shall not run back to ancient ages, to trace the original grounds of property, or how men became entitled to any of their possessions: It is sufficient for me, that every man is born into this world with a right to his life, to his limbs, to his liberty and safety, and to the good things of this world which he possesses according to the laws of nature, and of the nation where he is born. He has a right also that these should be secure from the hands of injustice and violence, unless he himself be some way concerned in the practice of injury to his fellow-creatures.

That man therefore who offers injustice or violence to his neighbour in his body, or his soul, or estate, he robs him of his natural right which God hath given him, and which the law of nature secures to him: He sins against the God of nature, the common Father of mankind; and his conscience hath reason to expect that the God of nature, who is just and righteous, will avenge the mischief done to his injured crea

tures.

Let it be always observed and excepted here, that the great God himself, considered merely as the God of nature, and where he has not bound himself by promise, reserves a right to resume what he has given, and especially when his creatures have made a forfeiture of their blessings by sinning against their Maker: But this does not authorize men to deprive one another of their possessions, unless he has appointed them from heaven the execucutioners of his vengeance by a most evident and infallible commission particularly given by God himself; as in the case of the Israelites spoiling the Egyptians of their borrowed jewels, and depriving the Canaanites of their lands, and their lives: But I know not any instance of that kind ever since.

II. If we consider the need that every man stands in of the help of his fellow-creatures, justice and honesty will appear to be a natural duty of the social life: And God, as he is the Governor of the world, will take vengeance of any neglect or violation of this duty, either in this world, or in the other.

Commutative justice, as it is described in the former discourse, is built upon this foundation, that one man has need of another's assistance: Nor is there any the meanest figure amongst mankind so very worthless, useless, and contemptible, but he may be capable of doing us some service either now or hereafter. It is possible we may be in such circumstances, as to stand in need of the help of the meanest, as well as of the mighty; and therefore the duty of social life obliges us to practice the rules of justice toward all. The rich stand in need of the poor to perform the meaner offices for their convenience, as much as the poor stand in need of the rich to supply them with food or money. The master has need of the servant to assist and obey him, as well as the servant stands in need of maintenance or wages from the hands of his master. One man can never procure for himself all the necessaries, and all the conveniences of life? it is indeed impossible. The same man cannot sow his own corn reap his own harvest, keep his own sheep, make his own bread, form all his own garments, build his own house, fashion his own furniture, and secure his own possessions; no man can provide for himself in all respects, without the assistance of his fellow-creatures. Now those from whom he expects to re