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The righteous is more excellent than his neighSER M.
bour; he is wider, he is better, and he is XII.
happier, and in the end he fhall appear
much more distinguished in all these respects.
The text represents virtue in this imperfect
view, as practifed by weak and frail mortals,
and therefore as far below that confummate
moral excellence, which fhines in fome
finite beings, not to speak of the fupreme;
nay, far below what our own nature is ca
pable of, and what the fpirits of just men
made perfect have actually attained. Our
goodness here, the goodness of the fincere,
is not like the morning cloud that paffeth an
way, but it is like the morning dawn which
is weak in its beginning, but gradually in-
creases in brightness, till it arises to its me
ridian glory. The path of the just, even
the imperfectly just, has a real, substantial ex-
cellence whereby it is effentially diftinguifhed.
from the path of the wicked; they differ as
light and darkness, which are the most oppo-
fite to each other, and their difference is a
common proverbial description of things
most directly contrary, which can never be
reconciled or confift together, and which in
their kinds and qualities fet against each
other, are the beft and the worst, at least,

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V.

SERM. Very good and extremely bad. Thus Solomon XII. here fpeaks concerning the path of the juft

and the wicked; the former, he fays in the text, is as the Shining light and in the verse immediately following, the way of the wicked is as darkness.

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My intention in this difcourfe is to confider the beauty, dignity, and excellence of religious virtue in human characters, and actions, not only in general, but in the dif ferences of its ftate, and the various steps of its progress, from its weak imperfect beginnings to its confummation. It is like the fhining light that shineth more and more to the perfect day. It is not neceffary to defcribe the path of the juft; it is nothing else but the practice of virtue, of moral piety, of righteoufefs, of temperance, and charity, which I suppose so far univerfally known, as to make the encomium Solomon gives it, that it is as the fhining light, eafily intelligible. Only let it be observed, that the whole of virtue is comprehended, and every effential branch of it must be reduced to practice in the path of the juft. Philofophy itself determines, and it is plain to every one who at tentively confiders it, that the virtues are infeparable; at least, that no character can be eminent

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eminent for any one of them, which is de- SER M.
stitute of the reft. Rigid juftice will dége XII.
nerate into cruelty, if it is not accompanied
with beneficence; and to both these, that
they may fhine in any character conftantly

and uniformly, muft neceffarily be added
temperance, or a steady self-dominion, a due
government over the appetites and paffions:
But in such a state as that of the world is,
full of temptations, both blandishments and
terrors, none of all the virtues which have
been named, can fubfift without fortitude,
á firm inviolable refolution of cleaving to
what appears right and good, whatever
difficulties and dangers may attend it: And,
laftly, as all these are the qualities, the works,
or rational exercises of intelligent Beings,
not the refult of mere inftinct, but of calm
reflection; and, efpecially, as great regard
is to be had in them to a variety of external
circumstances, they must all of them be
Conducted with prudence. But to us chrif-
tians the cafe is exceeding plain by the rule
of our religion, which is delivered in the
form of a law, containing short and plain
precepts enforced by proper fanctions, and
other motives. Will you meet with one
declaration in the bible which authorises you

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to

SERM, toodetach a fingle virtue, or a few, from the XI. body, the fyftem of virtues, and to make it orsthofed few the whole of your religion, fufficient to denominate you true christians, to fatisfy the demand of your profeffion, and entitle you to the rewards of chriftianisty? No, the contrary is indeed exceedingly Iclear, not one good moral quality or good work is omitted or left, out of the religious character, or the path of the juft,q asitaris defcribed in the word of God; but every branch of our duty to God, our fellow creatures and ourselves, is frequently inculcated, and strongly enforced. Sometimes we have the whole of our duty thrown together in fhort and beautiful descriptions; the bigh way of bolinefs, as the prophet* *Ifaiah calls it, exactly delineated; and every road, that is, each particular virtue in the path of the just marked out to us. Thus we are told, that what God requires of us, is to do justly, and to love mercy, and to walk humbly with God ||. And St Paul Lays, that the grace which bath appeared bringing falvation, teaches us to live foberly, and righ teously, and godly, in this prefent:sworld. Will es to send you

If. xxxv, 8. # Mic, vi. 8.

Tit. û 12.

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you then imagine, that to be just in your SERM,
dealings with mankind, is fufficient to make XH.
you the true difciples of Jefus Chrift, and
give you confidence towards him, when he
fhall come to judge the world, while yon
indulge yourselves in foine fecret vices, con-
\trary to fobriety? Or, that freedom from
thefe, in conjunction with the other, will
abei fufficient, while the neceffary offices of
moral piety are neglected? or will you on
the other hand think that to be devout, to
vabound in the inftituted fervices of religion,
is enough to the purposes of christianity,
while you are unrighteous and uncharitable?
-No this is not to be chriftians, this is not
the path of the juft, for it comprehends all
the parts of our duty. See what the apoftle
St. James fays expreffly in the fecond chapter
of his epiftle, and roth verfe Whosoever
2fball keep the whole law, and yet offend in one
point (habitually, or wilfully and deliberate-
$ly) he is guilty of all.

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Having made this remark, which I
thought neceffary, to give us a true idea of
-the path of the juft, that is, of religious
virtue, as it is exemplified in human cha-
Facters, or, as it is reduced to practice by
men having infirmity, which, tho' it be

imperfect,

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