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Se Ř M. III.

The principal objections against the

Goodness of God answered.

Mark x. 18.
There is none good but one, that is God.

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There is none good but one, that is God.

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Justice and Judgment are the habitation of thy throne.

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SER M.

Ser m. VI, VII.

The Divine Perfections incompre

hensible.

Job xi. 7. Canst thou by searching find out God? Canft thou find out the Almighty unto Perfection?

219, 252

SERM. VIII. Religion distinguished from Super

ftition, and shewn to be true Wisdom.

Job xxviii. 28.
And unto Man be said, Behold the fear of the

Lord, that is Wisdom, and to depart from
Evil is understanding.

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SERM. IX. Religion shewn to be perfectly con

sistent with the true Interest of Mankind.

Job

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Job xxviii. 28.
And unto Man he said, Behold the fear of the

Lord, that is Wisdom, and to depart from
Evil is understanding.

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SER M. X. The Love of God explained and

recommended.

Matthew xxii. 37. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all

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thy mind.

SERM. XI. Of Trust in God, and Praying to

him.

Psal. lxii. 8. Trust in him at all Times; ye People, pour out your Heart before him.

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SER

(1)

SERMON I.

Moral Agency explain'd, and in what
Sense it is to be attributed to God.

Rev. xv. 4.

Wbo hall not fear thee, O Lord, and glorify

thy Name ? for thou only art Holy.

O

Fall our inquiries concerning the fu- Serm. preme Being, none are more impor- I.

tant than those which relate to his moral Character ; for that is the immediate foundation of our duty to him, and our hopes from him. An intelligent Agent, porsessed of an eternal immutable existence, almighty Power, and infinite Knowledge, might be an object of speculation which would naturally end in distrust and horror : But perfect rectitude, equity, and goodness, are considered as practical principles, which so determine his views, and direct the measures of his conduct towards other beings, as, to be the object of affections, which we know are in the human mind, and of the utmost Vol. II,

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CON

SERM.consequence to its happiness; the objects of I.

reverence, esteem, love, trust and a desire of imitation. This shews of how great moment, and how worthy of our attention the fubject is, which we are now entering upon, namely, the consideration of God's moral attributes. In this discourse I will endeavour, first, to Thew what clear and rational evidence we have of his moral agency in general. 2dly, In what fense, and with what limitations, it is attributed to him. 3dly, To what useful purposes it may be applied for the forming our tempers, and governing our practices.

First, to shew what clear and rational evi. dence we have of God's moral

agency neral. Our idea of moral agency arises from an attention to what passes in our own minds. We find in ourselves conscious perception with a felf-determining power, and affections to certain objects variously exerting themfelves; all which in fome degree, and within a limited sphere, seem to be common with us to other animals. But there is in the mind of man, which the brutal nature appears to be incapable of, a power of reflecting upon affe&tions, its own, or thofe of other agents, together with the actions proceeding from them, which are necessarily approved or disapproved, in other words, judged to be

good

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