Condition, that no Indulgence, no Charter can, be good, that wants this Claufe.

Under thefe Limitations then, let us consider how far we may apply this sovereign Remedy of Charity to our own Sins.

We may confider our Sins as past, prefent, and to come. With respect to our past Sins, it is out of our Power to recall them: With respect to our present, it is in our Power to forfake them: With refpect to those to come, it is in our Power to prevent or avoid them. To begin with the laft: No Sort or Degree of Charity can fo far vacate the Duties of Virtue and Religion, as to make it unneceffary for us to avoid the Occafions of Sin for the Time to come. To reform Mankind is the End of the Gofpel; and it is the conftant Call of God to us, fpeaking by the Voice of Nature and Revelation, That denying all Ungodliness, we should live righteously and foberly in this prefent World. It is abfurd therefore to suppose, that either Nature or Revelation can diffolve our Obedience to God, or fhew us a Way how we may safely give scope to Sin, and promise ourselves the Pleasures of Iniquity with Security. Nay, Charity itself, could it poffibly entertain fo malicious a Thought against God, as to lay

up

up for itself an Opportunity of finning against God with Impunity, would cease to be Charity; and our very Remedy, so applied, would turn to Poifon in our Hands.

Secondly, As to our prefent Sins: As it is in our Power, fo it will ever be our Duty, to forfake them; and nothing can dispense with this Obligation. We must not therefore pretend to balance our Good and Evil together, and fondly imagine, that our Virtues do fo far exceed our Iniquities, that we may fafely enjoy them. Our Saviour tells us, that when we have done our utmost, we must fay that we are unprofitable Servants. Where then is our Claim to fo much Merit and Righteousness, as may render it proper for us to do less than our utmost, and may entitle us to the Reward of the Servants of God, whilft we wilfully continue the Seryants of Sin? Such a Pretence once allowed would render Repentance unneceffary, would vacate the Terms of the Gofpel, and, by fetting up one new Remedy for Sin, would render ineffectual all that ever Nature or Revelation prescribed.

Thirdly, As to our paft Sins: It is not in our Power to recall them. Here therefore the Goodness of God has provided a Remedy,

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Remedy, that we may not perish everlast ingly. This then is the only Cafe in which we have any Encouragement to seek for a Cover for our Sins. If we are indeed fincere in defiring to serve God and fave ourselves, we may forsake our present Iniquities, and avoid them for the future; and therefore to propofe After-remedies would be to encourage Sin But, for our paft Offences, we cannot recall them; here therefore a Remedy is neceffary, and here the Goodness of God has provided one. Repentance and Amendment of Life is the Remedy provided; and fince Charity is the Perfection of the Law, to forfake Sin, and to live by the Rules of Charity, is the surest, the most effectual Way to obtain Pardon. Under these Restraints let not the Sinner be difcouraged in his Hopes, that Charity hall cover the Multitude of Sins; for his Hope shall be confirmed to him by Him, who is true and. faithful, and cannot deceive.

But even in this Cafe there is need to guard against Mistakes: For, though returning to our Duty, and the Works of Charity, is the best Amends we can make for the Guilt of past Offences; yet Charity will not be accepted of God in lieu of Justice. If we

have injured and defrauded our Neighbour, our Debt to him will not be paid by Charity to another. An hundred Pounds given to the Poor will not atone for a thousand, nor even for an hundred, gained by Extortion or Oppreffion. We must do Justice before we pretend to be charitable, even in this Senfe, and refund our wicked and ungodly Gains, before any Part of our Wealth can be made an acceptable Sacrifice to God. It is too common for Men to compound fuch Debts as these, and to imagine they fanctify their Extortion by laying out Part of it for the Glory of God, as they love to speak; but it is the highest Infolence and Affront to God to think to bribe his Juftice, and to obtain his Pardon, by fuch a Piece of Corruption as any human Court would condemn. Go to any Court of Justice, tell them that have by Fraud and Extortion got a thousand Pounds from one Man, but you are willing to give an hundred to another who is in great Want: What would they fay to you? Would they not tell you, that your Charity was Hypocrify, a Pretence to cover Iniquity? And shall not God judge righteously, who knows your Fraud, whether Fraud, whether you will own it, or not?

you

In a word: Charity will not atone for Want of Justice. Owe no Man any Thing, fays the Apostle, but to love one another. First pay the Debts of Juftice, and then think of Charity; at least, till the Debts of Juftice are discharged, do not imagine that your Charity will cover the Multitude of

Sins.

DISCOURSE