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ble, than to be at enmity with the
erful God of the univerfe; for alas! who can deliver from his hands? The whole affemblage of created beings can make no refistance against him. Confider this Divine Power, all ye who forget God, left he tear you in pieces, while there is none to deliver you.
The Juftice of GOD.
REVELATION XV. 3.
Fuft and true are thy ways, thou King of
HEN we confider God as the SER M. fovereign of the univerfe, who has all power and dominion, we cannot but have the most exalted and awful thoughts of him; but when we reflect farther, that he is of a moral character, that he regards the happiness of all his creatures, and always acts towards them in righteousness and truth, this is much more interesting to us, and give us a still more affecting view of him; it is a just matter of praise and thanksgiving, that we are under his equitable government, that he over-rules all for the best and most benevolent purposes, and that all rational agents may join with the heavenly company defcribed by St. John, in their fong of praife, in the words of the
SERM. text; Just and true are thy ways, thou King of faints.
These words are part of that form of praise and thanksgiving, which the martyrs and faints are reprefented to have, after they were delivered from their perfecutions and troubles in this life, on account of their faith and religion. It is called the song of Mofes, because it is to the fame purpose, though not in the fame words, with that which he composed after the deliverance of Ifrael from the Egyptians, at the Red Sea. St. John says, he faw them that had got the victory over the beaft, and over his image, and over his mark, and over the number of his name, having the harps of God; and they fung the Song of Mofes the fervant of God, and the fong of the Lamb, faying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of faints! When thofe bleffed fpirits had finished their course, and got beyond all their troubles and uneafiness here, they faw clearly the Justice and reasonableness of God's government; they had a more extensive view of the divine fcheme, and they plainly discovered that nothing could be wanting to carry on the infinitely wife purposes
purposes of providence for themselves, SER M. and for the general good. In this ftate indeed, (fuch are the mifts and clouds that obftruct our fight), we imagine difficulties and objections to the Justice and government of God, which a clearer and more enlarged view would difpel and diffipate. But nevertheless, we may always fee so far into the nature of things, and discover fo much of the perfection of God, that we may certainly conclude, he is infinitely just and true in his conduct to the children of men. It is remarkable, that in the text, the Almighty is stiled King of faints; which feems to fignify, that though he has a dominion over all his creatures, he has a more particular and amiable sway over his faints; that he is their king by their choice and willing fubjection; that while others refift and rebel against him, they gladly submit to his righteous government, and he defends and takes care of their happiness. Just and true are thy ways, thou King of Saints.
To be just and true among men, fignifies to give to every one what he has a reasonable claim to, regarding the common utility; or to distribute rewards and punifh