cript of his own nature, and that he as surely requires truth in the inward part, as that we should obey him in our lives. This we cannot possibly deny, while we consider that the infinite God is of purer eyes than to behold evil with the least approbation: it is the thing his soul hateth. And he is said to "know our thoughts áfar off."

Thus it appears that all mankind are shut up under the law, to the curse of which they are most righteously exposed; for "all have sinned, and come short of the glory of God."

Besides their unhappy case on the preceding account, they are "holden by the cords of their iniquities." Scripture and experience unite to convince us that sin has dominion over the sons of Adam. Hence it is that they go astray as soon as they are born, speaking lies. The power of sin over the fallen race, is most manifest in its universal prevalence. In every age and in every country vice has prevailed, while but a few have appeared to be under the influence of right tempers.

The sacred oracles repeatedly assure us of this truth; and it is the plain meaning of the prophet's words, (Jer. xiii. 23.) "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil." The former is naturally impossible, and the latter morally so; because the principle of sin has such power over the minds of men, that they love it, and after it they will go. This shocking truth has been experienced by many, in the fol lowing respect, viz. when conscience has been alarmed, and the sinner obliged, in order to quiet its clamours, to make the most solemn res

olutions against his former conduct; he has no sooner met with a temptation to the same iniquity, than he hath complied with it. Such power has sin had over him, that he hath many times sinned against the light of his own conscience and all his solemn resolutions.

This powerful principle of indwelling sin is represented by an inspired apostle in the following terms; "a law in the members-the old man -the body of death." And I may safely affirm, that the experience of all real believers has been the same with St. Paul's in this matter; they feel that sin has the force of a law, and that they are too often led into captivity by it, to their own unspeakable sorrow.

The existence of this powerful principle in the minds of believers, is the great cause of that spiritual warfare which they are daily carrying on, and of which they abundantly complain. In fact, while the Christian is at home in the body, he is in a state of imprisonment; he groans earnestly for deliverance, nor will he ever be satisfied till he awakes in the image of his God.

Now the great difference between the believer and the unbeliever in this matter is, that the former feels and laments his body of sin, and opposes it; the latter is in love with sin, and complies with its dictates. He yields to its pow. er to his own ruin, unless the arm of the Lord is revealed to slay his enmity and deliver him from the law in his members.

To which I add, as that which completes the sinner's sad condition, that he is "led captive by the devil at his will," who is said to "walk about like a roaring lion, seeking whom he may

devour ;" and to "work in the children of disobedience," with this malevolent intention, even to "blind their minds, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Nor will he ever release the captive, till he who is stronger than the strong man armed shall appear to dispossess him.

In thus representing mankind, I am fully authorized by the oracles of God; at present it may suffice to mention Isa. lxi. 1. where the prophet describes the office of Christ in the fol lowing manner; "The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek-to proclaim liberty to the captives, and the opening of the prison to them who are bound." these words, sinners, while in unbelief, are considered as bound in prison.

The same persons are appointed to death.

In

1. To the death of the body. The original threatening was, "In the day thou eatest thereof, thou shalt surely die;" which has been verified from Adam to Moses, and from Moses to this time, in the dreadful havoc which death has made among the inhabitants of the world. "The fathers, where are they? and the prophets, do they live forever?" No, they have seen corruption, and so must we who now appear in this house. That youth is not the only one amongst us appointed to death. We are all to die, though not in the same ignominious way with him.

But death, simply considered, is of small consequence. It is sin that gives death his sting, and makes the guilty tremble, when he anticipates his appearance before God; the Judge of all. For

such are,

2. Appointed to an eternal death, provided they should abide in a state of unbelief. For all who are under the law, are under the curse; and the curse of the law is nothing less than an everlasting banishment from the presence of God, and a being shut up forever with infernal spirits!

No sooner does the sinner become sensible that he is in this condition, shut up under the law, under the dominion of sin, led captive by Satan, and morally incapable of delivering himself, than he breathes out his soul before God, with "Wo is me, for I am undone." O Lord, shouldst thou be strict to mark iniquity, who could stand?" This conviction of guilt will make the prisoner groan; for a wounded spirit who can bear? In this respect, the heart knoweth its own bitterness: bitterness it is, emphatically, for any sinner to feel the law coming home to his conscience in its extent and spirituality, (by which is the knowledge of sin,) and at the same time have no júst apprehension of the atonement, or the one glorious and efficacious sacrifice for sin, Christ Jesus. Distress like this he never knew before, nor could he form any idea of it; for now the commandment comes, sin revives, and he dies.

We have this conviction of sin exemplified, and the uneasiness of mind which results from it, in the conduct of the three thousand, the jailer, &c. who no sooner saw what they were, than they eried out, "What shall we do?" Which leads mé

II. To consider the truths which alone are cal culated to comfort those who are in this situation. He "looketh down from the height of his sane

tuary: from heaven did the Lord behold the earth; to hear the groaning of the prisoner, to loose those who are appointed to death."

The Lord is said to behold the earth. Earth here, by a figure, is put for its inhabitants, whom the Lord continually observes. Though he possesses infinite perfection, and would have been eternally happy in the enjoyment of himself, if there had never been either angels or men, yet he condescends to behold human affairs. The creatures of his power are, and ever will be, the subjects of his laws. These laws men have broken, and by so doing, have entirely cut themselves off from any claim on God. claim on God. Yet has he, moved solely by his own unmerited love, and a supreme regard to the display of his glory, adjusted a way of deliverance for the guilty, consistent with all the perfections of his nature. And in the fulness of time, "he sent forth his Son, made of a woman." "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, might not perish, but have everlasting life." Herein is the love of God manifested; and by this astonishing act of grace it is apparent that he beholds the earth.

ness.

Jesus Christ, who was in the bosom of the Father before time, upon his incarnation, proceeded with unremitting diligence to make an end of sin, and to bring in everlasting righteousTo accomplish which, he was made under the law, obeyed its precepts, and endured its penalty in the behalf of his people. "He died the just for the unjust, that he might bring us to God." And now "through him, all who believe are justified from all things, from which they could not be justified by the law of Moses."