ing, "shall not the Judge of all the earth do right?" Yet God condescended himself to argue the matter with those who thought his ways unequal; he even proposes his conduct in his government of the world to our consideration, that we may see and adore his justice; and to our imitation, that we may be holy as he is holy: and the day of judgment will clear up all our difficulties, when the righteousness of God will be fully demonstrated, to the universal satisfaction of his holy creatures, and the confusion and silence of all his enemies. It is indeed blasphemy, to suppose the law of God unreasonable, and his government oppressive: but it is a blasphemy congenial to our depraved nature, of which in our hearts we are all guilty, and of which we are with difficulty cured; for "the carnal mind is enmity against God,— is not subject to the law of God, neither indeed can be."

As therefore no sinner can be truly penitent, till he is convinced that the law of God is holy, just, and good; we should first establish this point, in endeavouring to bring sinners to repentance. This is the apostolical method: St. Paul, arguing in the epistle to the Romans against justification by the law, aware of the false conclusions which men of corrupt minds would be ready to draw from his resonings, again and again purposely leaves his main subject, to assert and prove the goodness of the law notwithstanding. With one accord, also, do all the writers of the sacred volume speak honourably of the moral law, expressing their approbation of it, and delight in it: nor is there one exception to this rule. This may shew us the great importance of this part of the subject; and how dangerous some inconsiderate expressions are, into which several good men have been betrayed in their zeal for that fundamental doctrine,—justification by faith alone.

We may be sure that the law is holy, just, and good; because given by a holy, just, and good God, whose work is perfect: and because, after Adam's fall, when it became morally impracticable for any of his posterity to be justified by it: he is still pleased to continue them under it, judge them according to it, and condemn them to utter destruction for breaking it.* "Is there unrighteousness with God?" He would not do these things, if they were not perfectly just. If they appear unjust to us, it is owing to our ignorance, self-love, low thoughts of God, and favourable thoughts of sin. Nay, so far was God from repealing this law, or abating its strictness, after man's transgression, that he republished it from Mount Sinai with awful majesty: he requires every one who would escape condemnation at the day of judgment, to condemn himself now for his trangressions of it, and to seek forgiveness from his sovereign mercy; Nor would he even thus pardon one sinner, except as his own Son honoured the law, in our stead, by his perfect obedience and death upon the cross. Moreover he gives it into the hand of all believers as a rule of life, a standard of sin and holiness: yea, writes it in their hearts by the Holy Spirit. Thus doth the most high God proclaim to the whole world his determination "to magnify the law, and make it honourable." And had we no other evidence of its excellency, this, being abundantly sufficient, ought fully to satisfy us; yea, to humble us in the dust for acting so unreasonably as to break it.

May we not, however, ourselves discern the reasonableness of it, notwithstanding our partiality in our own cause, and our love of sin? God is evidently

All who die in unbelief perish for breaking this law: all who are saved, were thus condemned for breaking it; else why did Christ bear their sins for them? Some indeed talk of another and milder law: but where it is found, when promulgated, what it requires, who does keep it, or who is condemned for breaking it, hath never been, nor never can be, determined. Others express themselves very ambiguously about our obligations to keep the law, prior to the consideration of redemption. But "where there is no law there can be no transgression :" where there is no transgression, there can be no con demnation: and where no condemnation, no occasion for redemption. Thus we repeal the law and subvert the gospel. Surely we ought with precision to determine this matter; and to shew that man, as God's creature, is bound to obey his law; that sin is the transgression of the law; that the wages of sin is death; that Christ died (not for Adam's sin only, or mainly, but) for our transgressions of the law: that they who perish, are condemned (not only or principally because Adam sinned, but) for their own sins; that upon believing in Christ, we are delivered from the condemnation of sinners, but are never released from the obedience we owe as creatures: and that the obligation to obey is enforced on us by most powerful additional motives taken from redemption.

the perfection of glory and beauty, * the Pattern and Fountain of loveliness; from whom all that is lovely in all creatures is an emanation, of whom it is a faint resemblance, which hath comparatively "no glory by reason of the glory that excelleth." In himself he is therefore worthy of all admiration, love, and worship. From him we derive our existence, and all that rendereth our existence comfortable: our obligations therefore to him, as our Creator and Benefactor, are immense; he deserves then our entire and unreserved gratitude. Infinite love and gratitude, though he is worthy of them, his law requires not, because we are not capable of them, nor doth it enjoin the love and service of an angel; because he hath not endowed us with angelic capacities. The law runs thus: "Thou shalt love the LORD thy GOD, with all thy heart, and mind, and soul, and strength :" its requirements are proportioned, not to his worthiness but to our capacities. Of this love the man of the slenderest abilities is equally capable with the sublimest genius; the infant as the aged. In proportion to the superiority or inferiority of capacity, more or less is required: if it be honestly our all, the law demands no more.

But the law makes no allowance for our disinclination and indisposition to love and serve God with our all; because this is that very malignity of heart which renders us abominable in his sight. Every degree of this temper is a degree of enmity unto God: the very disposition arises from pride, love of the world, and love of sin; and in proportion as it prevails, is contempt of God in comparison with the world, sin, and self. It is therefore in itself infinitely unreasonable, totally inexcusable, and the very temper of the devil; who is completely detestable, because completely of this abominable disposition. When we therefore show that the law is holy, just, and good, because exactly level to our capacities, we mean our natural powers, not our moral dispositions: the want of the former proportionably excuses, the want of the latter proportionably aggravates, every failure of any given degree of service. Man, not having the powers of an angel, is excusable in not performing the services of an angel: but being of an unholy disposition, he is therefore the more inexcusable in any particular act of unholiness; seeing it appears that it was no inadvertency, but the rooted disposition of his heart. To love and serve God with our all, is the substance of the requirements of the law in the first table. And what can be more reasonable? Can there be any difficulty in loving one who is perfectly lovely, being thankful for such a Friend, or serving such a master, except what arises from the inexcusable badness of our hearts; For this we are condemned, for this we ought to condemn ourselves," abhor ourselves, and repent in dust and ashes."

Psalm 1. 2. Out of Zion, the Perfection of Beauty, GOD hath shined.

+ This disposition is properly original sin, the effect of Adam's transgression. Therefore he, as the root, and we in him, as the branches, lost God's favour and image, and became liable to and fit for destruction. That this disposition is propagated by natural generation cannot reasonably be denied: that it is properly the punishment of Adam's sin, seems capable of Scriptural proof. If we cannot clearly perceive the justice of this, we must silence our objections thus: "Shall not the Judge of all the earth do right?" True penitents read their own character, and see their own picture, in Adam's conduct, and are humbled for original sin, as the fountain of all their actual transgressions. But as it is always either disputed, neglected, or abused, until the heart be otherwise humbled, I did not think it proper particularly to insist upon it in this discourse. Whilst some appear to lay an undue stress on Adam's transgression, and speak as if it were the only sin for which we were condemned, or Christ died: others totally deny and revile the doctrine of the fall; contending that man now is just such a creature, or nearly, with respect to his moral character and dispositions, as God originally created him. But the apostle Paul more than intimates that the image of God consists in righteousness and true holiness. Now we know that God created man in his own IMAGE: he also made him upright, and pronounced him very good. The question therefore is, what man now is. If experience and observation prove him to be naturally and universally prone to evil, and averse from good; and if the Scripture pronounce him evil, and abominable, and every imagination of the thoughts of his heart to be only evil continually; he must be fallen from what he was originally. Ingratitude, enmity to God, pride, ambition, envy, malice, lust, falsehood, and covetousness, can form no part of the image of a holy God; or of that uprightness in which man was first made. But he must be very hardy, who should deny them to form a part of man's present character. Nor can we suppose the God of truth would first pronounce man very good, and afterwards, without any intervening change, so often declare hum altogether abominable How much more does it become our narrow capacities, and proneness to mistake, to rest satisfied with the Scriptural account; " By one man sin entered into the world, and death by sin," "by one man's disobedience many were made sinners;" and to adore the depths which we cannot fathom: than in the pride of philosophy and metaphysics, with such scanty information, to decide upon what we cannot com. prehend, and, with daring temerity, to utter such words, as more than seem to be injurious to the divine

character!

To love all men with equal estimation and benevolence is the substance of the second table: and we need only suppose this law given to our neighbours alone, as the rule of their conduct towards us, in order to perceive its excellency. What lovely, what happy creatures should we be, and what a delightful world would this prove, were all perfectly obedient! None is, or can be miserable, but the transgressor, or they whom transgressors injure. How excellent then this law, which provides for the happiness of the world so completely, that by transgression alone could men become in any degree miserable! Ought we not then to repent of our disobedience, our continual disobedience, and especially of our entire depravity of disposition, which renders us morally incapable of obedience.

Let every precept be impartially examined, and these things will appear with still more convincing evidence. For instance; "Remember the Sabbath-day, to keep it holy." Is it not highly reasonable that we should devote this portion of our time to Him, to whom the whole belongs? Would not our best interests in connection with the glory of God, be promoted by obeying this commandment? "These things he commands us for our good.' How unreasonable then our disobedience! What need have we to repent of forgetting and neglecting to hallow the Sabbath!

Again, "Whatsoever ye would that men should do unto you, do ye even so unto them." As we all judge it reasonable that others should thus behave to us: let conscience determine, whether we have not done wrong in and ought not to repent of, transgressing this rule, in our conduct to others. We might easily examine other precepts, and shew them to be equally reasonable. Yea, every one of them is so; and therefore every deviation from perfect obedience is entirely unreasonable. There is nothing in the whole law of God grievous in itself, or difficult, except to our proud and carnal hearts.-David and Paul, men after God's own heart, greatly loved and delighted in God's law; Christ, being perfectly holy, entirely delighted in it and perfectly obeyed it: angels and saints in glory enjoy full liberty in obeying it, and find it perfect felicity: yea, God himself, though absolute Sovereign, is pleased to observe in his own conduct, the same rules which he prescribes for ours (as far as consists with his majesty and authority;) his law is the transcript of his own holiness; and when he requires our obedience, he only says, "Be ye holy, for I am holy." In proportion as we bear his image, we take pleasure in his precepts, and find obedience easy and natural : in proportion as we resemble Satan, we hate the law, and find obedience irksome, arduous, impossible. How excellent then this law! how vile are we who have broken it! What need have we to repent of our unreasonable conduct.

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III. All have need to repent, because all have by sin absolutely destroyed themselves. A trifling penalty incurred by transgression might reasonably have been disregarded. When human laws only inflict small fines, short imprisonment, or burning in the hand, offenders may treat such penalties with indifference: but when excruciating tortures and ignominious death, are the threatened punishment; when the sentence is impartially and rigorously inflicted when the crime is fully proved, and the prisoner closely confined; the most stubborn spirit bends, the stoutest heart is intimidated, and indifference is madness.-Art thou then, sinner, careless and unconcerned, in a case infinitely more tremendous? Canst thou find a heart for gay amusements, or coolly apply to worldly pursuits, whilst "the wrath of God abideth upon thee," the law thunders out a dreadful curse against thee, death closely pursues thee, everlasting misery awaits thee? That God whom thou hast offended, is at once the Witness, the Judge, and the Avenger of thy crimes: thou canst not hide thy transgressions from his all-seeing eye: thou canst not flee from his omnipresence, resist his almighty power, bribe his inflexible justice, or endure his awful vengeance. The sentence, if thou die impenitent, is already published in the Judge's own words: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Áre not

these words of the loving Saviour most dreadful?" Can thy hands be strong, or can thy heart endure," when they shall sound in thy affrighted ear? Is this "the wrath to come," surely, inevitably to come, upon an ungodly world? Are these his words, who saith, "Heaven and earth shall pass away, but my words shall not pass away?" Art thou one of the very persons concerned? Art thoua transgressor of the law? Doth the word of God run thus: "Cursed is every one, who continueth not in all things written in the book of the law to do them?" And dost thou still remain unconcerned? Indeed, were there no way of escape, it would not be worth while to torment thyself before the time. "But there is forgiveness with God," there is a space allowed for repentance, a way of salvation, a proclamation of mercy: and dost thou still trifle, and not apply thyself immediately to seek deliverance from "the wrath to come?"

Surely these considerations, if laid to heart in a manner suitable to their certainty and importance, would damp the vain mirth of an ungodly world, and turn their songs and laughter into bitter lamentations. Let me, my fellow sinners, recommend the apostle's advice to you: "Be afflicted, and mourn and weep; let your laughter be turned to mourning, and your joy into heaviness," James iv. 9. Thus shall your godly sorrow for sin, "work repentance unto salvation not to be repented of."

IV. The necessity of repentance appears from the justice of this sentence, severe as it may seem.-Sinners are ready to say, "I only gratify my natural inclinations, and enjoy a little irregular pleasure for a few years; and can it consist with the justice and goodness of God to punish me with everlasting misery? Is there any proportion between the crime and the punishment? But consider, poor deluded man, the infinite majesty, purity, and goodness of that God, against whom thy sins are committed: consider that "his is the kingdom, and the power, and the glory for ever:" consider thy relations to him, as his creature, his property, his subject; and the reasonableness of 'his claim to thy love and obedience, resulting both from his own excellency and authority, and the benefits which he hath conferred on thee: consider the reasonableness of his law, the pleasantness of his service, the happiness of his subjects, and the noble rewards of obedience: then estimate, if thou art able, what injustice, ingratitude, rebellion, contempt, enmity, and obstinacy, there is in sin, and what punishment is adequate to its deservings.

If a man injure his equal, it is evil; if he injure his superior it is worse. If a child curse, smite, or murder his parent, his conduct is baser than it would have been had he thus treated a stranger or an equal. The wiser, better and more indulgent the parent, the more atrocious is the crime of the unnatural, ungrateful child. Should a son murder an excellent parent, in the midst of a recent profusion of kindness, without any provocation or motive, except in order to the more unrestrained gratification of some vile passion; what punishment should we deem too severe for the parricide? Add, further, the relation of sovereign to that of parent; a rightful, wise, just, clement sovereign, the common father of his people. For a persecuted David to stretch out his hand against the Lord's anointed, though a cruel treacherous Saul, would have been highly criminal: how much more to murder a prince of consummate excellency, without the least provocation! for his favourite, on whom his bounty had been lavished, to be the assassin! But for his son, his indulged son, to break through all obligations, human and divine, and murder his father and prince at once, that he might more unrestrainedly indulge his lusts, would stamp the action with stupendous baseness! When Absalom designed to act this monstrous part against the man of God's own heart, even the ill-judged lenity of the too indulgent parent was not permitted to rescue the traitor from deserved punishment.-According to the plainest dictates of human reason, the malignity of the action must rise in proportion to the authority and excellency of the party offended, and the offender's relation and obligations to him. In human affairs, this method of computing the comparative criminality of offences, and proportioning punish

ments, is generally adopted amongst civilized nations. If we are allowed to compute in the same method the evil of sin, (and why should we not?) what heart can conceive, or tongue express, or numbers reach, the evil of every offence committed against the majesty of God? By arguments and meditations of this kind, we may arrive at some feeble conception of the odiousness of transgressing the divine law: but he alone, who sees all things exactly as they are, is the competent Judge: and my design is not to demonstrate a matter before doubtful, but to illustrate the reasonableness of that which is certainly true. Whether we see and allow it, or not, sin is infinitely evil, and deserving of eternal punishment. Thus He hath determined, "whose judgment we know to be according unto truth." All his loyal subjects on earth join in praising him, "as righteous in all his ways, and holy in all his works." All the inhabitants of heaven thus praise him, even while "the smoke of the torments of the wicked ascendeth up for ever and ever." None but rebels think the sentence too severe. If we would not have our lot with them in another world, let us not rank ourselves among them in this: but let us say, with holy Job, "I have uttered things which I understood not: things too wonderful for me, which I know not." "I will lay my hand upon my mouth. Once have I spoken, but I will not answer; yea, twice, but I will proceed no farther." Yea, truly, every mouth shall be stopped, and all the world shall appear guilty before God;" nay, they "shall be speechless" when ordered to be cast into outward darkness, "where is weeping, wailing, and gnashing of teeth."-What cause then have all to repent, who have justly merited so dreadful a punishment !

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V. All have cause of, and need for, repentance: because God will most certainly inflict this punishment upon all the impenitent with unabating severity. Except ye repent, ye shall all likewise perish." Let no man deceive you with vain words: the impenitent sinner shall certainly spend eternity in the lake that burneth with fire and brimstone." An awakening truth which Satan and his instruments have in all ages been opposing; but in none more zealously, ingeniously, and, alas! successfully, than in this: for that great deceiver knows that nothing so effectually increases the number of the damned, as the disbelief of eternal damnation. "Ye shall not surely die," was the first temptation of this murderer of souls: and still his kingdom is supported by the same insinuation. But if there be any meaning in words, if the idea of eternal misery can be conveyed in human language, and if the Bible be the word of God, then the wicked "shall go into EVERLASTING PUNISHMENT." Though God is rich in mercy, though there is plenteous redemption in the blood of Christ; yet, neither the mercy of God, nor the blood of Christ, avail for any but the penitent: to others, all the threatenings of the law alone belong: nor have they any part or lot in the gospel; except the deeper condemnation of "neglecting such great salvation," and abusing the mercy of God, and the redemption of Christ, into an encouragement to continue in sin. Such sinners are a people who have no understanding, therefore he that made them will have no mercy on them." "Oh, consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver." Psalm 1. 22.

VI. The necessity of repentance is further evinced by considering the reasonableness of this awful determination. There is a controversy betwixt God and sinners, and blame must rest somewhere. Either God is indeed chargeable with blame, for enacting so strict a law, and annexing so dreadful a penalty on transgressors; or the sinner is as much to blame as this penalty implies, for breaking the law. To harbour one moment the supposition, that any part of the blame belongs to God, is blasphemous; doubtless the whole fault belongs to the sinner. Yet every impenitent sinner, in excusing himself, condemns God. "Wilt thou," saith he to Job, "disannul judgment? Wilt thou condemn me, that thou mayest be righteous?" Job. xl. 8. Why did the sinner break the law, if he did not think it too strict? Doth he pretend it was by surprise or sudden temptation, through inadver