IX.

ing Cause. I ask him, Whether in the SERM. natural world he difcerns not as many myfterious and puzzling appearances as are to be found in the moral world? Are not deftructive ftorms, burning mountains, uninhabitable deferts, as difficult to be reconciled to his pre-conceived ideas of fupreme wisdom and goodness in the Creator, as the fufferings and afflictions which in the course of Providence befall the juft? The natural and moral world are, in this refpe&t, counterparts to one another. Both are marked with the fame characters, and carry the imprefs of the fame powerful and gracious hand. In both, it is evidently the intention of the firft 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 N 3

not

SERM, not led by the fame train of reafoning

IX.

to conclude, that the moral world is under the direction of a wife Governor, though much of what he now does we cannot fatisfactorily explain.

Secondly, THE doctrine of the text is to be applied not only for filencing feeptics, but for comforting the pious. Never let them be dejected by the darkness which now covers the ways of the Almighty. If he withdraw himself from their view, it is not becaufe 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 them felves about what is obfcure, let them reft on the clear and authentic difcoveries that have been given of the divine goodnefs. 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 bim up for us all, will affuredly not always conceal himself from thofe who ferve him.

Though

Though what he does they know not now, the 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 truest 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 shall reap if they faint not; for the care of them is with the Lord, and their reward with the Moft High.

SERMON X.

On the SLAVERY of VICE.

X.

2 PETER, ii. 19.

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

SERM. BONDAGE and subjection are disagreeable 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 of the free-born foul of man; as a state of perpetual constraint, formed

by

by a fyftem of fevere rules, which defigning men have contrived to impofe as fetters on the multitude. On the other hand, they paint a licentious course to themfelves, and hold it out to the world as the gay and pleafureable enjoyment of life; where, having furmounted the prejudices of education, and the timoroust fcruples of confcience, men can think and act at pleasure, and give full scope to every wifh of the heart.-But what if those pretended fons of freedom be themfelves held in miferable fubjection, and their boasts of liberty be no more than the fwelling words of vanity? The Apoftle afferts in the text that, while they promife 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 arife from vice; that bad men undergo the worft fervitude; and that no one is free, but he who is virtuous and good.

IT is neceffary to begin with, removing falfe ideas of liberty, and fhewing in what

SER M.

X.