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But lastly and principally, my fourth proposition is, that at no rate does it affect, or was ever meant to affect, the acceptance or salvation of individuals in a future life. My proof of this proposition I draw from the 18th chapter of Ezekiel. It should seem from this chapter, that some of the Jews, at that time, had put too large an interpretation upon the second commandment; for the Prophet puts this question into the mouth of his countrymen; he supposes them to be thus, as it were, expostulating with

Ye say, Why? “Doth not the son bear the iniquity of the father?” that is the question he makes them ask. Now take notice of the answer; the answer, which the prophet delivers in the name of God, is this, “ When the son hath done that which is lawful and right, and hath kept all my statutes and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father; neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon


him, and the wickedness of the wicked shall be upon him.verse 19. 20.

In the preceding part of the chapter, the Prophet has dilated a good deal, and very expressly indeed, upon the same subject, all to confirm the great truth which he lays down; “behold all souls are mine, as the soul of the father, so also the soul of the son is mine; the soul that sinneth, it shall die.” Now apply this to the second commandment; and the only way of reconciling them together is by supposing, that the second commandment related solely to temporal, or rather family .adversity and prosperity, and Ezekiel's chapter to the rewards and punishments of a future state.When to this is added what hath been observed, that the threat in the second commandment belongs to the crime forbidden in that commandment, namely, the going over to false gods, and deserting the one true God; and that it also formed a part or branch of the Mosaic system, which dealt throughout in temporal rewards and punishments, at that time


dispensed dispensed by a particular providence; when these considerations are laid together, much of the difficulty and much of the objection, which our own minds may have raised against this commandment, will, I hope, be removed.




JOHN vii. 17.

If any man will do his will, he shall know of

the doctrine, whether it be of God."


T does not, I think, at first sight appear, why our behaviour should influence our belief, or how any particular course of action, good or bad, should affect our assent to any particular propositions, which are offered to us; for truth or probability can never depend upon our conduct; the credibility or incredibility of religion is the same, whether we act well or ill, whether we obey its laws or disobey them.

Nor is it very manifest, how



even our perception of evidence or credibility should be affected by our virtues or vices; because conduct is immediately voluntary, belief is not: one is an act of the will, under the power of motives; the other is an act of the understanding, upon which motives do not, primarily at least, operate, nor ought to operate at all. Yet our Lord, in the text, affirms this to be the case, namely, that our behaviour does influence our belief, and to have been the case from the beginning, that is, even during his own ministry upon earth. “ If any man will do His will, he shall know of the doctrine, whether it be of God.” It becomes, therefore, a subject of serious and religious inquiry, how, why, and to what extent the declaration of the text may be maintained.

Now the first and most striking observation is, that it corresponds with experience. The fact, so far as can be observed, is as the text represents it to be.

I speak of the general course of human conduct, which is the thing


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