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SERM. ficult to be reconciled to his pre-con

IX.

ceived ideas of fupreme wifdom and goodness in the Creator, as the fufferings and afflictions which in the course of Providence befal the juft? The natural and moral world are, in this refpect, counterparts to one another. Both are marked with the fame characters, and carry the impress of the fame powerful and gracious hand. In both, it is evidently the intention of the first Author not to render every thing level to our capacity; but in the midst of high defign and order, to allow certain objects to appear, which contradict the ideas we had formed, and mock our vain researches. Now, if we are obliged to admit that the order and beauty of the natural world fufficiently prove it to be the work of a wife Creator, notwithstanding the feeming deformities which it exhibits; are we not led, by the fame train of reasoning, to conclude that the moral world is under the direction of a wife Governor, though

though much of what he now does we SERM, cannot fatisfactorily explain ?

Secondly, THE doctrine of the text is to be applied not only for filencing sceptics but for comforting the pious. Never let them be dejected by the darkness which now covers the ways of the Almighty. If he withdraws himself from their view, it is not because he neglects them; but because they are incapable of comprehending his defigns; because it were not for their good that all his defigns were revealed to them.-Inftead of perplexing themselves about what is obfcure, let them reft on the clear and authentic discoveries that have been given of the divine goodness. Let them reft on those great and fignal facts that prove it; particularly on that illuftrious fact, the redemption of the world by Jefus Chrift, He that spared not his own Son, but gave him up for us all, will affuredly not always conceal himself from those who ferve him. Though what he does they know not now, the

IX.

IX.

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SERM. time approaches when they shall know bereafter. Till that time come, let them believe and truft; let them hope and adore. From this conclufion let them never depart, that to fear God and keep his commandments, is in every fituation the trueft wisdom; that, if there be government in the universe at all, the virtuous and the worthy are loved and protected by Heaven; that in due feafon they fhall reap if they faint not; for the care of them is with the Lord, and their reward with the Moft High,

SERMON

SER M-ON X.

On the SLAVERY of VICE.

2 PETER ii. 19:

While they promife them liberty, they themfelves are the fervants of corruption; for of whom a man is overcome, of the fame is he brought in bondage.

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X..

ONDAGE and fubjection are dif- SERM, agreeable founds to the ear, difagreeable ideas to the mind. The advocates of vice, taking advantage of those natural impreffions, have in every age employed them for difcrediting religion. They reprefent it as the bondage and confinement

SERM. confinement of the free-born foul of

X.

man; as a state of perpetual constraint, formed by a fyftem of severe rules,

which defigning men have contrived to impofe as fetters on the multitude. On the other hand, they paint a licentious courfe to themselves, and hold it out to

the world, as the gay and pleasurable enjoyment of life; where, having furmounted the prejudices of education, and the timorous fcruples of conscience, men can think and act at pleasure, and give full scope to every wish of the heart.—But what if those pretended fons of freedom be themselves held in miferable subjection, and their boasts of liberty be no more than the Swelling words of vanity? The Apoftle afferts in the text, that while they promise liberty to others, they are the fervants, or flaves, of corruption, overcome, and brought into bondage by it. This affertion of the Apostle I purpose to illuftrate. I fhall endeavour to make it appear, that no true liberty can arise from vice; that bad men undergo the

worst

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