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urges us to choose the path of life and to fly from the way of destruction. man he bestows power to attain eternal life. He ensures to every faithful suppliant the all-fufficient influence of His Holy Spirit, not only that it may enlighten the mind to understand the Scriptures, but may also give grace to obey them. He commands his ministers to preach the gospel throughout all the world to every creature; to proclaim the offer of universal salvation, to call finners to repentance, toinstruct the ignorant, to strengthen the weak, to denounce vengeance on the careless and the obstinate, to confirm and animate the pious. Thus truly may it be affirmed, that God hath shewed us what is good. Thus truly may it be affirmed, that God willeth not the death of the wicked, but that all should be converted and live. If you know not your duty; it is because you will not know
you perish through ignorance; it is because you prefer ignorance to understanding
II. What then must we do to be saved ? The prophet answers the enquirer, Do justly: love mercy: and walk humbly with your God.
1. First; you must do justly, You must be just in every part of every one of your proceedings. You must render to every man, you must render cheerfully and without delay, that which belongs to him. This rule obliges you on all occasions to speak the truth. For a lie is not only a breach of your duty to God, who is a God of truth and hateth deceit; but is also a breach of your duty to your neighbour. The man to whom you address a lie, you feek to deceive. You lead him astray. You cause him to form expectations, or to cherish hopes, or to adopt measures, upon the strength of your words : and those words are false. Thus, as far as depends on yourself, you injure him. A lie therefore is a breach of justice.' And whenever you are guilty of a lie, you are guilty of a crime which belongs to the same class with theft and robbery.
Beware then of deeming yourself an honeft man, if you are a wilful liar; and least of all if you are a flanderer, robbing your neighbour of that which is more valuable than riches, his good
The rule of doing justly constrains you,
in the next place, to be a faithful subject to the King; to submit to all who are entitled to authority over you; and to obey all the laws of your country. For obedience is due to the king, and to all inferior magistrates, ac14
cording to their several stations. If
fail in rendering obedience, you defraud them of their right. You receive the protection of the laws. Are you not then bound and pledged to obey them? Again : justice prohibits you from injuring the person and reftraining the liberty of your neighbour. The free enjoyment of his life and limbs is a right conferred
him by his Creator, and gua- . ranteed by the statutes of the realm. Do you interfere with the possession which he holds under the sanction of his country and his God; and pretend that you deprive him not of that which is his own? Again: justice requires that you should in no respect injure your neighbour's property. The methods by which another may be injured in his property are numberless.
In some cases the guilt is fo palpable, that it cannot be mistaken. If a man commits a forgery; if he robs on the highway; if he steals an article privately; if he maliciously damages the possession of another; he is instantly pronounced'unjuft. But there are other cases, in which the fentence is equally deserved, and is assuredly pronounced by the all-seeing Judge ; while the criminal perceives not, or perceives with more than usual reluctance, the extent of his injustice. Thus a person, it may be, who
has found property, which does not belong to him, does not take pains to find out the right owner; but satisfies his conscience with thinking that he is ready to make restitution, if the owner should unluckily find him out. Another perhaps, who is engaged in a lawfùit, contrives to entail on his adversary unnecessary expence or delay; and excuses himself by profefling that it is not unfair to seize any advantage which offers itself in a conteft. Another circulates counterfeit money, pretending that as he has received it, he has a right to pass it; in other words, that because he has carelessly permitted an imposition to be practised on himfelf, he has acquired the right of imposing upon the rest of the world. Another conveys false intimations respecting the nature or the intrinsic worth of an artiticle which he fells: and thus induces his customer to give a higher price than he would otherwise have consented to pay. Another loiters away part of the time during which he has engaged to work for a master; and claims a whole day's wages, when in fact he has worked but three quarters of a day. Every one of these persons injures his neighbour in his property; and breaks the com, mandments of God, to do juftly. Your own
will supply additional examples.
. In all your dealings with others, remember the short rule with which Christ ha's furnished you. Whatsoever ye would that men mould do to you, do je even fo to them. Ask yourself in every instance, “Am I now acting as “I would with others to act unto me?" Try yourself fairly by that question ; resolve under the
grace of God, to act as your conscience answers, and you scarcely can fallinto injustice.
2. Secondly: You are to love inercy. Mercy signifies Christian charity in its largest fense. It includes every thing which we mean by affection, benevolence, kindness, tenderness, mildness, meekness, patience, forgiveness ; and by every other expression, which implies good will to men. It compre. hends every humane, gentle, and compasfionate disposition; as well as all those actions, by which the existence of such dispositions is to be proved. Observe now the difference of the terms in which God requires from us first justice, then mercy. We are to do jusly: we are to love mercy. Not but that we are also to love to do justice. But the difference in the words of the commandment respecting these duties naturally arises from the difference between the duties themselves. Justice admits of no degrees. We are just, or Х