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hood. All liars skall have their part in the lake that burneth with fire and brimstone, which is the second death (o). Are we without cause suspected of iniquity? Let us cheerfully submit to the suspicion, rather than adopt for ther purpose of removing it, measures in any degree repugnant to the spirit of the Gospel. It is not uncommon for men, partly on account of the irksomeness of being wrongfully suspected, partly through a reasonable regard to the importance of character, to take refuge in unscriptural methods of preventing or of checking evil surmisings respecting themselves. Are they deemed, are they apprehensive lest they should be. deemed parsimonious? They will do something extravagant. Are they afraid lest they should be termed scrupulous and austere? They will slide into conformity to the world. Are they fearful lest they should be considered as too complying? They become proud and obstinate. Let us beware lest, as the serpent beguiled Eve through his subtlety, so our minds should be corrupted from the simplicity which is in Christ (Þ); from simplicity of dependence on him, from simplicity of Christian obedience. Let us set the Lord always before us; and we shall not (p) 2 Cor. xi. 3.

(0) Rev. xxi. 8.

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be moved from his paths. Let us commit our souls in well-doing unto Him, who having Himself suffered, being tempted, is able to succour them that are tempted: to Him who has promised that, whatever temptation may come upon us, it shall not in any case be irresistible; but that grace, if we pray for it from the heart, shall ever be supplied in a measure adequate to enable us to sustain the trial.

Finally what if prejudice had so firmly fastened itself upon the minds of the Grecians, that the apostles had not found it practicable to clear themselves from suspicion? They would have committed themselves in well doing unto the Lord. Has a case arisen in which you, though suspected without cause, are unable to remove the imputation? Feel not the trial too acutely. Consider whether by some other proceeding you may not have partly exposed yourself to the present charge. Consider whether you have not been allowed to escape suspicion, when you have actually deserved it. Consider that, when we accurately know our own intentions, we yet are not always regardful of minute circumstances in our proceedings; and that it is on minute circumstances that suspicions frequently are grounded. At any

rate,

rate, learn patience. Let patience work experience, and experience hope. The time of clearing shall assuredly come. Cast thy burthen upon the Lord, and He shall sustain thee. He shall never suffer the righteous to be moved.. He shall bring forth thy righteousness as the light, and thy judgement as the noonday. Rest in the Lord, and wait patiently for Him (q). How easily can His providence, working by means apparently the most incidental, bring forward and establish your vindication, beyond your expectations, beyond your hope, in opposition to every appearance of probability! If in his wisdom He shall leave you without an earthly vindication, He will clear you at the appointed time before assembled men and angels. Look forward to the blaze of joy which will break upon you, when the cloud shall at once be dissipated, dissipated for ever; and be cheered under your present darkness. The fruits which are now advancing to maturity under the shade, shall glow throughout eternity in

in

the Paradise of God.

(9) Psalm xxxvii. 6. lv. 22.

SER.

SERMON XIX.

On DOING EVIL to PRODuce Good.

ROM. iii. 8.

Some affirm that we say, "Let us do Evil that Good may come :" whose Damnation is just.

PERHAPS there is scarcely any precept of

Scripture which has to encounter more of secret opposition, than the prohibition to do evil that good may come. The opposition to it is not always secret. To the system of general expediency, a system of which the most prominent and the most alluring characteristics are the permission of the breach of every moral rule in cases of sufficient magnitude, and the authority vested in every man to judge of the sufficiency for himself; this prohibition stands in direct hostility. From that system, therefore, it cannot look for obedience or for acquiescence. The

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force of the prohibition must be explained away; or the system must fall to the ground. We are accordingly informed, on behalf of that system, that "the maxim which is in every man's mouth, not to do evil that good may come," is "in most men's without meaning" that its import is, "let us not “ violate a general rule for the sake of any particular good consequence we may expect." The prohibition, thus modified, (for in sound reasoning it equally extends to supposed general consequences,) is stated to be "for the most part a salutary caution, the advantage seldom compensating for the violation of the rule (a)." This is the scanty deference experienced by a scriptural precept; a precept of such importance, that the apostle pronounces the imputation of teaching a contrary doctrine to be a slander against the ministers of the gospel, and the authors of the calumny to be obnoxious to just and aweful condemnation !

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This is the love of God, not that we suspend or abrogate, but that we keep His commandments (b). This is our wisdom, not to speculate whether it might not be in certain cases advantageous to set aside His plain injunc

(a) Paley's Moral Philosophy, 4to. 1785. p.71.
(b) 1 John. v. 3.`

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