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xviii. 30, &c.
Repent, and turn yourselves from all your Ezek. transgressions, fo iniquity shall not be your ruin: It is the very application, with which Almighty God concludes a long Apology for that conduct, which we find liable, it seems, to so many objections : but to this conclusion, at least, we can have none; or none that we will avow. Such offers of mercy, as they are plain to be understood, so they must of neceffity be approved by us. It remains, that we thankfully embrace them. Cajt away from you all your transgreffons whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, 0 house of Israel!
Lastly, let us look with reverence on that obvious but awful dispensation, by , which the behaviour of every individual is connected with the welfare, or the sufferings of so many persons besides himself: As a bad man is a publick calamity, which
ther of all, will terminate we hope in good : fo a pious and eminently worthy person is an universal blessing; reaping the fruit of his virtues in his own happiness, spreading the voice of joy and health throughout the dwellings of the righteous, and entailing the divine blefting on those that come after him to the latest generations.
S E R M O N IV.
SECOND COMMANDMENT. PART III.
JOB xl. 3, 4.
AND SAID, BEHOLD, I AM VILE;
count of certain sums of 'money belonging to the publick, the Roman General, you know, returned for answer, I! was on this day I conquered Hannibal.
Almost after the same manner, if we might presume to draw such parallels, when Almighty God is represented here in the book of Job, as descending from Heaven to put an end to the long debate concerning the equity of his providence, he regards neither arguments nor answers; condemns. his defenders, offers nothing for himself; but when you expect his reasons, has recourse to his authority :
and for a reply to all complaints of his Job xl. 9. injustice, The Lord answered unto Job out
of the whirlwind, and said, Hajt thou an arm like God? or canst thou thunder with a voice like him?
The pious patriarch seems also to be sensible of the weight of this argument; and, however bold and clamorous before,
is convinced at last by such decisive reaJob xlii. soning: I know, that thou canft do every
thing; therefore have I uttered that I underfood not ; mine eye feeth thee; wherefore I abhor myself, and repent in duft and ashes.
2, 3, &c.
What pretensions indeed can man porsibly have to expoftulate with his Creator? Where is the wrong, if he who made us all, take away the life of any, guilty or innocent, whenever he pleases?
But we are told, that he has promised not to act in a manner so arbitrary. And one of the moit remarkable passages of Scripture to this purpose, is that in the prophet Ezekiel : Behold, all souls are Ezek.
xviji.4,20. mine ; as the soul of the father, so also the foul of the son is mine : the soul that finneth, it shall die. The son sall not bear the iniquity of the father ; neither shall the father bear the iniquity of the son.
It is asked, How is this consistent with the sanction annexed to the second commandment? And does it not amount to an abrogation, or at least to a suspenfion, of it?
Abrogation! and Sufpenfion! alas! such