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SERMON XVII.

REGARD TO GOD, THE GREAT PRESERVATIVE FROM SIN.

Gen. xxxix. 9.

How then can I do this great wickedness, and sin against God?

IT is of the utmost importance that we should possess right principles of action; both because the quality of an action is to be determined, chiefly, by the principle from which it flows, and because a man's conduct is so influenced and directed by his principles, that the whole quantity of good or evil which he does may be chiefly attributed to these.

The power of bad principles to produce bad actions is evident; but it is not always perceived that they sometimes give birth to actions which appear to be good, and which would be really so, if the principle from which they flowed were not corrupt. Yet this is very frequently the case: and much of the virtue, therefore, which passes current in the world, at least much of the abstinence from vice which is seen in it, will be

found deficient in real worth, on account of its not having proceeded from right principles.

1. One false principle on which some men abstain from sins, and practise some duties, is that of commutation. Against the sensual indulgences, for example, which they will not renounce, they set off a liberality which they take pride perhaps in indulging; and while they feed the hungry, and clothe the naked, and bid the widow's heart rejoice, think their vice of no weight in the balance, and claim the full benefit of that declaration of our Lord: "Blessed are the merciful, for they shall obtain mercy."-Others rest it on their integrity to redeem their failings; and because they are true to their word, and faithful in their engagements, assume that profaneness, for instance, or pride, are venial faults, which may be endured in such characters, and which God himself will overlook, in consideration of the virtue: "for the righteous Lord loveth righteousness, and a just weight is his delight."-A third class, if possible worse than these, are they who would compound for their sins, by exercises of devotion: who, while they live in injustice, in deceit, in malice, or covetousness, yet confide in all the promises to the godly, with only this symptom of godliness, that they make many prayers.

Now, in all such cases, the duty which is practised serves only as a cover to sin, and as a preventive to that salutary remorse of conscience which else might restrain their corruptions.

2. A second false principle, by which men are kept from certain acts of sin, is the propensity to sins of an opposite nature. Thus avarice will be a check not only on profusion, but on all the vices which may lead to it. Lewdness, or drunkenness, or ambition, for instance, may be stigmatized, may be avoided, may even be really disliked; not out of any regard to true virtue, but for the mere expense which they may occasion.— A spirit of prodigality, on the other hand, will, for the same reason, and on principles just as corrupt, inveigh against avarice, paint in lively colours the effects of a

close and covetous disposition, and view every thing that appears sordid or mean with abhorrence. In neither case is it the hatred of sin, or the love of holiness, which restrains from evil, or dictates a practice partially right, but it is the prevalence of one vice over another at variance with it; it is, in fact, the very love of sin which is the foundation of a seemingly-virtuous conduct.

3. Fear of censure from the world is another principle of this nature.-There are some sins so destructive to the peace of society, and in themselves so abominable, that they are held generally scandalous among mankind. The dread, therefore, of incurring the loss of reputation will act as a check upon these sins; and the more so, as it is a loss which often involves other losses, and is attended with inconveniences or vexations. And though this regard to character is sometimes of excellent use in the conduct of life, yet to make it the sole or leading motive, to abstain from what is sinful on this ground alone, can scarcely be denominated virtue. The fear of man, upon which it is founded, may be a most corrupt principle. It is often in direct opposition to the fear of God; and is found by those, who are truly desirous of serving him, to be that very principle which they have ever most cause to watch against and resist.

4. If to the fear of censure, we add the love of applause, which is almost always associated with it, we shall find the root of what is commonly called the sense of honour,-a principle among the most powerful which influence the human breast,-obtaining chiefly in generous minds, and serviceable, without doubt, in restraining from some vices; but which, nevertheless, is radically defective, and even, in a high degree, corrupt. Trace it to its origin and we find it arising from a fear of the censure and a desire of the approbation of the world. A man values himself on his contempt for certain vices which he thinks opprobrious or base, and upon his adherence to a certain line

of conduct which he deems worthy and honourable. If you ask why he thus contemns the vice, and admires the virtue, it is not because the one is wrong and the other right, according to the pure. and holy law of God; it is not that there is any assignable moral turpitude in what he hates, more than in many other things which he freely allows; nor that there is any real excellence in what he approves, more than in many things for which he has no such esteem; but merely, because there is a class of persons in the world, with whom he would wish to be thought connected, who both maintain these sentiments themselves, and exclude and censure all who do not maintain them. On this account, he comes to think on such points as they think; to value himself on all that gives him the distinction he desires; and to reject what would deprive him of it, as bringing a stain upon his reputation. Thus his pride and his vanity will become strong guards against all crimes which are dishonourable. Yet what is this (if we examine the point on any sound and solid principles) but corruption engaged against corruption, and vice at war with vice? Or what aversion to sin, as sin, can result from it? Let those who would prefer death to a dishonourable crime be tried where no such disgrace attaches; and this sense of honour may be found to encourage evil, in some cases, quite as much as it prevents it in others. It instigates to revenge; it authorises duelling; it is directly contrary to the spirit of Christianity, which inculcates meekness, forbearance, humility, poverty of spirit. It will excuse fornication, drunkenness, prodigality, profaneness, neglect of public and private worship, and want of charity to the poor. The principle which allows and sanctions so much corruption, is entitled to little credit, even when, by accident, it restrains from the commission of evil.

5. The dread of consequences is another principle which may prevent the commission of sin, but which cannot be looked upon as a principle that sanctifies

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