tonous, and a winebibber, a friend of publicans and sinners; but wisdom is justified of her children.

If this subject be dispassionately, and thoroughly examined, will it not be found, my hearers, that the diffi. culties, imagined to spring from the prescription of a perfect law of righteousness in the Scriptures, cannot furnish a proper reason for any other plan, implying accommodation to the weakness, the ignorance, or the sinfulness of our nature? Is it not evident, that there is no standard, at which the corruption, and the inability of our race can be fixed, and therefore, no one system of laws can be fitted to it. If the demands of the law, were adapted to the lowest, the highest would have a moral excellence, beyond what the law of God would require. If it be proportioned to the strength of the individual, then the quantity of virtue which every one is to practice, must be left open, to his own vague and interested estimation, or else the sinner could derive no consolation or relief from such a rule, while the laws and government of God would fluctuate, with the degeneracy which his creatures might capriciously be willing to incur.

Have we not reason to apprehend, that we may not be disinterested in our feelings, towards this sacred volume, when consequences so striking result from the objections to which we eagerly and hopefully resort, against them? Let us be willing to admit that this may be so, while in the second place we consider, whether the plan of the Gospel will not relieve the subject from every embarAnd while we consider it, let us not suppose that it is so vain an object, as the mere ascendancy in an argument, which we have in view. Were this all, my friends, to me it appears, that the time and pains employed in the discussion, would be spent to little purpose; would

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minister indeed to most unworthy purposes, instead of being fit to occupy your attention under the pretext of edification and spiritual improvement. Through the influence of the world, and the multitude of its objects, acting upon our senses, through our aversion to mingle with the succession of its instant amusements and gratifications, the serious considerations of virtue, religion, and immortality, we are apt to seize, and content ourselves with views so remarkably defective, and partial on these vast and momentous subjects, that in the first moment of their exposure, we easily take refuge in an entire levity, under the plea, that the subject is too gloomy and repulsive, to be permitted to interrupt and spoil the pleasures we are intent to enjoy; or to call into action the sober energy of the mind, that we may avoid the inconsistencies into which we have been betrayed. But let us consent, at some times, to dwell upon the reflection, to which religion is calling us, that this life cannot continue long to wear the aspect, which it now appears, so easily, to assume in our eye.

It will probably be found, if we will consent to divest ourselves of those limited, and interested views, which are suggested by our passions, and urged upon us by the world, that the Gospel alone, explains to us the conditions of our present life, and the principles upon which God can treat us, consistently, as subjects of his government here, and as looking forward to Salvation through his grace. We have seen some of the conspicuous difficulties in which we are instantly involved by a supposition, that God may give up the perfection of his laws, to devise and adopt a system, accommodated to our sinfulness and infirmity. Christ has told us, that he came not to destroy the law, but that one jot or one tittle should not pass from it, till all be fulfilled. And from the manner in which he lays down every precept, and sets aside

every gloss, and every contrivance of men, for detracting from its fulness, or weakening its force, there is reason to think, that it was his intention, to place it before us, as a perfect rule of duty; and to impress upon us, that it called for our obedience to its utmost demands.

Is it not apparent, too, that this was the doctrine which the Apostles taught, they having derived it from Jesus himself, and having ultimately enlarged their views, to a full comprehension and admission of it, both by his express declaration, and the inspiration of his spirit? "Do we then make void the law," saith the Apostle to the Romans; "God forbid; yea, we establish the law."

The law of God, then, is unchangeable in its obligation. No inability incurred by his creatures through transgression, can exempt us from its conditions. Have we all considered, how much is implied, in such a view as this? Is there one of us, who will lay claim to innocence, by a perfect fidelity and adherence to every principle of holiness and righteousness? Have our love, our fear, our faith, towards God, as our Creator, and Benefactor, been ever alive in our bosoms? Have we expressed them promptly, and piously, and fervently in our words and actions, upon all proper occasions, both private and public? Is there any sense, in which our allegiance to him has been cultivated and sustained, as to our Creator, our Preserver and our rightful Sovereign? Have we made it our object to find out his will, by all such means as might aid us, in arriving at it, putting them to a faithful proof, on account of the incomparable value of that knowledge? When in our dispassionate moments, we were convinced of the truth respecting his will, have we treasured up the wisdom in our hearts, and faithfully and cheerfully fallen in with its dictates? In discovering at any time, that we have evidently broken the law of our duty, have deserted the path of innocence, have with indifference or

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enmity set ourselves to do evil, with a determined rejection of all prudent regard to the state of our own hearts, the influence of our example, the rights of others, or the authority of God, have we mourned in secret, and with a reforming contrition, over these evidences of our depravity, besought God, with heaviness of heart, a deep humility, and trust in his mercy, that he would pardon our offences and aid us effectually in our endeavours after a restoration to his favour? Have we never violated the dictates of our conscience, of reason, of the divine command, calling us to the habitual feeling, and practice of mildness, meekness, forbearance, and a forgiving disposition? And what shall we say respecting that unqualified perfection, in principle and practice, unfolded to us by Christ in his Sermon upon the Mount? Can we deny that here is a law of righteousness, which is strictly unimpeachable, not only calculated to make us better, but setting before us an indefinite improvement for our nature; showing us every virtue as it really is, properly binding upon us as intelligent beings, and worthy of God, who would purify us from our corruptions, raise us from the ruins of our fallen state; would fit us for the glories of his immediate presence, for solid enjoyment and prosperity here, and for the happiness of Heaven? When we look at these holy and unexceptionable rules of thought and conduct, can we endure the contrast between such perfection, and the picture of our life, which, our knowledge of ourselves, and of our fellow creatures, sets before our view? "When thou doest thine alms, let "not thy left hand know what thy right hand doeth." Whosoever has had a lustful desire, is guilty before God. "Forgive us our trespasses, as we forgive them who trespass against us. If thou bring thy gift to the altar, "and there remember that thy brother hath aught against thee, leave thy gift, first go and be reconciled

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"to thy brother, then come and offer thy gift." Not an eye for an eye, and a tooth for a tooth; but "love your "enemies, bless them that curse you, do good to them "that hate you, and pray for them that use you despite"fully and persecute you. That ye may be the children of 66 your Father who is in Heaven. For he maketh his sun to rise on the evil, and on the good, and sendeth "his rain on the just and on the unjust. For if ye love "them who love you, what reward have ye? Do not even "the Heathens the same? Be ye therefore perfect, even as your Father who is in Heaven is perfect." Must we not exclaim, in the contemplation of this sinless rectitude, this elevated and boundless charity, this goodness, beaming with the glories of the Godhead, "If thou Lord, "shouldst mark iniquities, O Lord, who shall stand? "Enter not into judgment with thy servant. For in thy "sight shall no man living be justified."

For the difficulties which occur from the perfection of the divine law, and the weakness and sinfulness of our nature, disqualifying us for a conformity with such a standard, the Gospel furnishes the only satisfactory solution. He sent his only begotten Son into the world, that whosoever believeth in him, may not perish, but have everlasting life. Through the light of this mercy we see the consistency of retaining the law in all the perfection of its principles and demands, with a deliverance from the consequences of its transgressions, which are inevitable by us. While God adheres to the holiness of his nature, and speaks to us in the presence of the universe, in the same language of requirement as he does to the most exalted beings who have never disobeyed his will, he may now remit the sentence of our condemnation, and offer us repentance, and restoration to his favour. If it be asked, can he do this, without relinquishing his claims upon our universal obedience, and incurring that