Sin," he means that all mankind was subject to original Sin; from which neither could the Jew be released by the Law of Moses, nor the Gentile by the Law of Nature, or their Natural Sense of Right and wrong. This could only be done by a New Law, the Covenant of Grace; by which they became as new-born babes, born of the Spirit, and were no longer under the guilt contracted by their descent from Adam ; i. e. they were restored to the same state in which we are placed by the Ordinance of Baptism. But that they might afterwards fall from this state, and contract the guilt of actual Sin, I think there can be no doubt. Even St. Paul himself, who enjoyed so large a measure of divine Grace, speaks of "the flesh lusting against the spirit, and the spirit against the flesh, so that we cannot do the things that we would;" that what he did "he approved not, and did not that which he approved." The great Sin in which Jews and Gentiles were included, was that of confiding in their own superstitious rites and ceremonies, as the means of justification in the sight of God; and when they turned from these and embraced the Christian Faith, they were truly said to be converted, and brought into the way of truth. But if, after this, they apostatized from the Faith, and relapsed into vice, pursuing such a mode of life as is condemned by the precepts of the Gospel, they were not to expect any second conversion of the same kind. The only conversion of which they could then avail themselves, must have been their own work; a hearty Sorrow for Sin, and true Repentance; turning themselves from the vanity and folly of their former life, and endeavouring, by a course of piety and virtue, to be reconciled to the ́ favour of God. As to ourselves, the case is plain and obvious; but if we will adopt the use of Scriptural Terms in a wrong sense, and on occasions to which they are not applicable, no wonder if we puzzle ourselves, and imbibing false notions of Religion, neglect the most important and essential parts of our duty. We have all been baptized in our Infancy, by which sacred Ordinance we are admitted to the greatest privileges; we are regenerated, we become members of Christ, Children of God, and Heirs of the Kingdom of Heaven; we are freed from the Guilt of Original Sin, the Sin of our first Parents, and placed in a State of Grace and Salvation. But those only who continue in this State, and hold fast their right to these privileges by living in future according to the doctrines and example of Christ, can derive any benefit from this Ordinance. They must fulfil, when they arrive at a proper age, those promises which were made in their name, and on their behalf, at their Baptism. For as the Jews, by God's express injunction, were to be admitted into Covenant with him at eight days old; there seems to be no reason why we should not be admitted also into Covenant with him, through Christ, at a similar age. sons. But such, after all, is the condition of human nature, such the infirmity of the flesh, that many who profess firmly to believe the Gospel, and to place their hopes in its promises, live nevertheless in open violation of its laws, and in contradiction to their own inward principles. These are the truly Unconverted perUntil they remember their evil ways, and loathe themselves in their own sight, until they repent and return, and seek the Lord their God, they are in a state, notwithstanding their Baptismal Vows, little better than that of Infidels. But when they are brought to a due sense of their fallen condition, when they are converted in the true signification of that term, i. e. when their manners and habits have undergone an entire change, and they are turned from darkness to light, then "Shall their sins be blotted out." This is the Language of the Prophets of the Old Testament, who tell us that "when a wicked man turneth away from his wickedness which he hath committed, and doeth that which is lawful and right, he shall save his soul alive;"* and that "though our sins be as scarlet," yet, on true contrition, they shall, by the divine mercy, "become white as snow; though they be red like crimson, they shall be as wool." In the Scriptures of the New Testament, the texts which bear upon the same point are so numerous, that it would be tedious as well as unnecessary to recite them. It is the doctrine repeatedly urged by Saint Paul, that "God hath reconciled the world unto himself, not imputing to them their trespasses: for he hath made him to be sin for us who knew no sin; that we might be made the righteousness of God in him." What, in short, can be so great encouragement to the penitent and returning Transgressor, as the gracious assurance of our Lord and Saviour himself, "That joy shall be in Heaven over one Sinner that repenteth, more than over ninety and nine just persons who need no repentance?" § * Ezek xviii. 27. + Isaiah i. 18. § Luke xv. 7. M SERMON VI. THE INSTITUTION OF THE SACRAMENT OF THE LORD'S SUPPER. LUKE XXII. 19. This is my body which is given for you: this do in remembrance of me. AMONG the many topics of debate which have arisen in the Christian Church, none, perhaps, have been more warmly agitated than those which relate to the Sacrament of the Lord's Supper. But after all which has been said of the true notion and original intention of that Ordinance, the most rational conclusion seems to be that it was derived from an ancient and established custom of the Jews of feasting upon things sacrificed, or eating of those things which had been offered to God upon the Altar. In the institution of this Sacrament, as well as of that of Baptism, our Saviour had a view to Rites and Ceremonies long in use among the Jews, and consequently less liable to objection |