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[92] be the sport of wickedness in the world to come, as he has been the victim of deception in this! I think it more than error to reason thus! I think it profane!

We may take ground back of this — ground as honorable to God as it is exalting to man and encouraging to his hopes. It is true, that both rectitude and duty, together with liberty, are resolvable into the essential good. Or, in other words, freedom, rectitude, and duty are the modes of thought in which we conceive of the good as existing in the soul of man, and that they are, each of them, in their distinct nature and harmonious union, the true ideal of the good — the modes of thought, also, in which the intuition of man perceives the good in the case of every moral action which is good. And concerning the good in itself which is thus in an humble degree perceived by us, it is certainly a reality which is immutable and eternal. God did not make it — nor was it made. It is of the essential nature of God, and eternal. He is the great impersonation of the good. His will, his volitions, in all cases, are but the expressions of this high attribute. His will, therefore, always conforming to the essential good, is a perfect rule of what is right in itself, and proper to be observed by us, as a rule of duty or conduct. Such a rule, it will be seen, is eminently adapted to

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