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SERM. portable unhappiness of individuals can be ne IV. cessary to the good of the whole, excepting one cafe which our reason sufficiently instructs us to be aware of, and we have it in our power to prevent it. The case is this, we are fure that for God to make no difference between good and evil in moral agents, and to communicate as much happiness to the viciousand wicked as to the best and most virtuous, that this would not be for the greatest good of the world, but destructive of it, as tending to take away the greatest encouragement to, and to fubvert the very foundations of virtue, which is the true happiness of rational creatures: And therefore for men to pretend, that they trust in the goodness of God, while they live in contempt of his laws, and persist impenitently in their wicked courses, is the highest presumption; such expectation of favour from him being contrary to the reason of things, and the established order of his government, and inconsistent with goodness itself directed by wifdom, which requires that a distinction should be made between the righteous and the wicked by the judge of the world, at such time, and in fuch manner as he fees fit, and that transgressors should be punished for the safety and benefit of the whole. But if we faithfully and conftantly adhere to our duty, and

our

our hearts do not condemn us, then have we con-SERM. fidence towards God on a solid foundation, that IV. however, in the present state, all things come alike to all, and there is one event to the good and to the finner, yet finally, and in the main, it shall be well with the righteous, and that hap piness is infeparably connected with virtue.

It amounts to the same thing, if we fet this point in somewhat a different light, and confider the presumptuous and pretended hopes of impenitent finners in the mercy of God, as inconsistent with the notions which reason, as well as the scripture teaches us of his other attributes, his wisdom, his justice, and the effential rectitude of his nature, which will not fuffer us to believe that he will always, and in the whole of his administration, heap his benefits without distinction on the righteous and the wicked. Nor is this any reflection on his most perfect goodness, which requires to its exercise a proper qualified object. As the only object of power are things poffible, and the only object of wisdom are things reasonable and fit, so among moral agents, the only qualified objects of the divine goodness, in the sense here spoken of, that is approbation, are the fincerely virtuous. And as the perfections of the Deity are exercised in a perfect harmony, infinite power never does,

VOL. II.

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SERM.it may be said, cannot do, what is disagree IV. able to wisdom or to the moral attributes, fo the moral attributes never interfere with each other: Goodness is not manifested in such an undistinguishing manner, as to dishonour the righteousness of the supreme ruler. But of all finners they are the most inexcusable, and have the least reason to expect the divine favour, who presuming upon it, take encouragement from thence to continue in their difobedience, who, as the scripture expresses it, * Turn the grace of God into lafciviousness, and + because sentence against evil works is not speedily executed, therefore wholly Set their hearts to do evil. Such have reason to expect a peculiarly severe punishment, and that, as Mofes speaks, ‡ The Lord will not Spare them, who hearing the words of his law, bless themselves, faying, we shall have peace, though we walk in the imaginations of our hearts: or, as St. Paul teaches, || They who despise the goodness and forbearance of God, which should lead them to repentance, and perfifting in the hardness and impenitence of their hearts, treafure up to themselves wrath against the day of wrath, and revelation of the righteous judgment of God. And,

Lastly,

* Jude iv.

19, 20.

+ Ecclef. viii. II. || Rom. ii.

‡ Deut. xxix.

ERM.

Lastly, We should always endeavour to Serm. imitate the divine goodness. That which is IV. the glory of the supreme Being, and adds a lustre to all his other perfections, must even in the inferior degree in which the reasonable creatures are capable of it, be the highest excellency of their nature. And accordingly, beneficence is always regarded among men as the noblest quality, as that which fignifies the most perfect character, and procures the most universal esteem. * St. Paul, agreeably to the general sense of mankind, makes a distinction between the righteous and the good man; the former is justly valued, but the other appears much more amiable and praiseworthy. And as thus we shall be perfect like our heavenly father, and obtain the approbation of men, the confciousness of having merited it and of poffeffing that excellent quality, always shewing itself by its genuine fruits, will always yield the greatest inward peace and security to our own minds. We shall reflect upon it with pleasure, and look forward to eternity with confidence, for God will furely reward them who follow his example; who with fincere affection pursue the great end of his own administration, the universal happiness, and are merciful as he is merciful.

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* Rom. v.

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SERMON V.

The Justice of God explained and proved.

SERM.
V.

Pfalm lxxxix. 14.

Justice and judgment are the habitation of thy

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throne.

USTICE has always been considered by wife men as one of the principal moral virtues. It contributes eminently to the universal good of mankind; for without it the peace and order of societies could not poffibly subsist, nor could any individual enjoy the privileges of his nature, and the advantages of his condition with safety. It is one of those qualities belonging to human dispositions and actions which we necessarily approve; and the things which are just, always appear virtuous and praise-worthy. We conclude therefore, that justice has the sanction of God's own authority, and is an essential part of his law of nature: And fince we conceive in it an absolute excellence every way worthy of his fupreme dignity

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