without regenerating grace, I am certain it is more agreeable to reafon and experience to say, that from the lengths to which fome have proceeded, when placed in circumftances of temptation, it is owing to the power of restraining providence, that others have been comparatively fomewhat better.

I have seen it obferved, with great apparent justice, that probably one end which God had in view when he shortened the period of human life after the deluge, was, to set bounds to the progrefs of human guilt. As it is the nature of vice, to ftrengthen by habit, and increase by time; a race of wicked men living many hundreds of years, would degenerate and harden to a degree not eafily conceived. And indeed, if we examine into the true caufes of any little degree of order and peace which we now enjoy, we fhall fee abundant reafon to adore the wifdom of divine Providence, but very little to afcribe much goodnefs to the human heart.

The most truly excellent characters which are to be found in hiftory, and the moft illuftrious deeds which those heroes have performed, have for their very foundation the corruption of the human race.

In this remark I have in view the fages and legiflators of antiquity, who acquired fo much renown by establishing fyftems of policy and government for different ftates. What was this elfe, and indeed what was it called, but taming the favage, and reftraining the profligate part of their fellow-creatures? It feems plainly to be the point in view in every human law, to bridle the fury of human inclination, and hinder one man from making a prey of another. This is well defcribed by the apostle Paul, 1 Tim. i. q. 10. "Knowing this, that the law is not "made for a righteous man, but for the lawless and disobe"dient, for the ungodly and for finners, for unholy and "profane, for murderers of fathers and murderers of mo"thers, for man-flayers, for whorcmongers, for them that "defile themfelves with mankind, for men-ftealers, for "liars, for perjured perfons, and if there be any other "thing that is contrary to found doctrine." We have indeed the teftimony of men against themselves in this

cafe. It has been found to hold, without any exception, that the longer men live, they have the greater fufpicion of those with whom they live; the greater experience they have of the world, they have the harder thoughts of men in general. In particular, those who have been moft converfant in public life, and have obtained most of what is called a knowledge of the world, have always the worst opinion of human nature.

2. Let us now from a general, come to a particular and perfonal view of our prefent ftate. You may be apt. to fuppofe, that though the finfulness of human nature is too general, yet it is not univerfal; that though vice and wickedness has appeared confpicuoufly, and though perhaps wicked men may have obtained the afcendency in every nation, this will not ferve to found a fentence against every man. We might upon this part of the fubject obferve, that the truth illuftrated above will receive confirmation from our most intimate knowledge of one another. Human nature will gain nothing by a close infpection. Take it either in general or particular, its beft appearance is when viewed at a diftance. The greatest and best characters, when closely examined, have always fuch blemishes and imperfections attending them, as greatly diminish their luftre. This indeed has grown into a proverb, That much familiarity breeds contempt. On this account, we may fafely fay, that if fuch is the state of our nature, that no man is able to juftify himself, or obtain the entire approbation of his fellow-finners, much more muft "every "mouth be stopped, and all the world become guilty be "fore God," Rom. iii. 19.

But the chief illuftration of this part of the subject must be from the teftimony which confcience conftrains every man to bear against himself. Examine, therefore, my brethren, what reafon you have to be fatisfied, that you' yourselves, unless your natures have been renewed by the Holy Ghost, are under the dominion of fin; nay, that even fuch as have been "brought again from the dead" do ftill feel "a law in their members warring against the law "of God in their minds." Remember then that you have to do with him "who feeth in fecret," and "who

"fearcheth Jerufalem as with candles." It was neceffary formerly to take notice of the enormous effects of fin in this life; we must now fearch a little deeper, and confider the beginning and fource of thefe in the difpofition of the heart. It is true, there are probably many here who are justly chargeable with the groffeft crimes; fuch as, impiety, lying, injustice, or uncleannefs and oh! that it may please God, that their fins may find them out, and his word may be quick and powerful to their conviction. But what I have now in view is, to maintain the universal conclufion in the text, not only that many men have been profligates, but that every man is a finner.

For this purpose, it is of the utmost moment to put you in mind what fin properly is. There are two ways of defence, you know, upon any trial: the one is, to deny the fact; the other to maintain it is no crime. It is of neceffity, therefore, in the first place, to ascertain the charge, by an account of the nature of fin. Of this, I do not think there can be produced a jufter account than we have in our shorter catechifm: "Sin is any want of conformi"ty unto our tranfgreffion of the law of God:" Which is nothing else but a brief illustration of the words of fcripture, Sin is the transgression of the law. Let the conscience, then, of every hearer anfwer to the charge. Have you kept or have you broken the law of God? Have you been obedient fubjects to the King of kings? Have you done your own will, or the will of him that made you? However unwilling you may be to put this question home at present, no perfon fhall be able to decline the tribunal, or evade the answer in the day of judgment.

We have one great difficulty to ftruggle with in the attempt of bringing the guilty to confeffion, that fin hath blinded the understanding, and perverted the judgment; fo that after we have faid, that fin is the tranfgreffion of the law, there will remain another question, What is the law, and how far doth it extend? Upon this we must have recourse to the remaining traces that are left upon the conscience; and I fee nothing more proper, than to prefs home that fummary which God hath given of his own right 3 G

VOL. I.

and our duty, in the firft and great commandment, "Thou fhalt love the Lord thy God with all thy heart, "and with all thy foul, and with all thy mind;" Matth. xxii. 37. Are you your own? Have you no lord over you? Can you plead any exception to this command? Is not your Maker infinitely perfect, and infinitely amiable? Is he not worthy of your fupreme love? If he is not, who is it, or what is it, that you have reafon to prefer, or that can produce a better title? Can there be any thing more juft than the fentiment expreffed by the pious Pfalmift, Pfal. lxxiii. 25. "Whom have I in heaven but "thee? and there is none upon earth that I defire befides "thee." Is there excellence or sweetness in the creature, and is there none or less in the Creator, from whom every inferior nature derives its very exiftence, and on whom it depends every moment for its preservation?

May I not hope to have fome hold of finners here, in pleading the rights of their Maker? Are your hearts then naturally, and have they been habitually and fupremely fet upon God? Has it been your firft and leading care, to know him, and to ferve him, to inquire into his will, that you might do what was acceptable to him? Do you believe, that in his favor only is life, and therefore do you feek your happiness and your comfort in him? Many are apt greatly to mistake upon this fubject; nay, it feems to be the leading deception of finners, to think nothing evil or punifhable, but fuch grofs crimes as are diforderly in human fociety, and obnoxious to human laws. It is fcarce poffible to make them fenfible, how much guilt there is in a total forgetfulness God; and yet this is the very fource of human depravity. The chief thing blameable in our attachment to other things, is their filling the room that is due to God, their being employed in a manner that is difhonorable to God, or, in other words, their being inftruments of rebellion against the will of God.

Are there any of you, my brethren, who, by the kindnefs of Providence, have been kept free from grofs, vifible, and fcandalous offences; who, from a natural coolnefs of temperament, have been chaste or sober; who, from a principle of honor, have been juft or generous; who,

from the dictates of prudence, have been regular and decent; but have been unmindful of you duty to God, have been unwilling to think of him, or ftrangers to delight in him? and are you not finners in his prefence? Have you been preferved by his power, and yet never confeffed the obligation? Have you been living daily upon his bounty, and yet feldom or never given him thanks, except in the most indifferent and formal manner, and fuch worship, as is a much more proper occafion for repentance than ground of confidence? How, then, fhall you be able to stand in the judgment? "For of him, and "through him, and to him, are all things; to whom be glory for ever. Amen.".

II. I come now to make fome practical improvement of what has been faid on this fubject. And,

1. From what has been faid, you may learn how deeply and furely the foundation of the gofpel is laid. It is laid in the actual ftate of the world, and in that depravity of our nature, which it is impoffible to conceal, and which nothing but the greatest obftinacy and perverfion of mind can have the courage to deny. I am fenfible, that nothing but an inward and personal conviction of guilt and mifery wrought by the Spirit of the living God, will bring the finner to embrace the gofpel; yet the neceffity of falvation may be evinced in the clearest and most fatisfactory manner, by reafon and obfervation. As the vifible creation, when attentively viewed, ferves to difcover the wif dom and omnipotence of God, and is, as it were, an open volume, which men of every tongue may read and admire; fo the ftate of the moral world, as it is called, plainly points out the guilt and apoftafy of man, and loudly calls for the interpofition of the Saviour. This it is our duty to attend to, not only to flop the mouths of gainfayers, but to eftablifh the faith of God's children, that it may not be overthrown or unfettled by the cavils and objections of thofe who lie in wait to deceive

2. From what has been faid, you may fee with what fentiments we should look upon the ftate of the world, or perufe the hiftory of providence, and what profit we may