putting him in a way of complete redemption, by a new birth of the spirit, in the renovation of his heart.

From this proof of the total depravity of man in his temper towards God, his natural guilt and sinfulness appear in a glaring light. For what can be more criminal than such disaffection to God the Father everlasting? It is no less than a total denial of the relation that subsists between the Creator and the creature. It is removing the best and noblest part of the divine workmanship, visible on earth, from its proper basis and centre. If you were to break in pieces the frame of nature, and resolve the world into a mere chaos, the confusion and evil would not be so great, as that of breaking the bonds which unite the Creator to his noblest work, a rational immortal soul. All the relations of creatures towards each other are mean and insignificant, in comparison of those which subsist between creatures and the author of their being. Besides, what monstrous wickedness is it to be disaffected to our most bountiful Benefactor? What do we think and say of those who have an aversion to their parents? What, when they dislike and shun those who have been ever kind and full of paternal love; are we not wont to brand such ungrateful children with every name of reproach, and to judge them guilty in the highest degree? But in how small a measure do parents contribute to the being and welfare of their children, in comparison of what the great God doth to ours? and how little superiority in point of power and excellency have parents over their children? Whereas the excellency of our Maker surpasses even our highest conceptions.

And what cause can man pretend for his disaffection towards God? many good works has he done for us; for which of these is he hated? what injuries have we received from him to offend us? rather may I say, by how many powerful allurements hath he sought to gain our affections? by benefits visible to every eye, repeated day by day in all the comforts and conveniences of life by inviting us to the highest degrees of honour and happiness, by giving his only Son to be a sacrifice for our sins. Disaffection to our Maker comprehends all other wickedness; for as the law of love is the sum and substance of all the precepts, so disaffection to God is comprehen

sive of all iniquity, since every branch of it may be resolved into this depravity of mind.

If you ask, what is the use of so strongly representing the natural vileness, of man, and of giving his portrait in colours so opposite to those in which he is drawn by the flattering pencils of many moral painters? The answer is, that it is only upon the doctrine of the entire corruption of human nature that the propriety of the capital and peculiar doctrines of the bible rests. By the capital and peculiar doctrines of Scripture, I understand-redemption from the insupportable punishment of sin; acceptance with God only through faith in our Lord and Saviour Jesus Christ; the illumination of the mind, and a change of disposition by the inward operation of the eternal Spirit.

Against these doctrines you must be strongly prejudiced, or will receive them only as speculative points, till you are sensible that your natural state is exceedingly corrupt. For though your conscience will not suffer you to say you have done no evil, yet, if possessing some civil and moral virtues which gain you esteem amongst men, you believe yourself to be comparatively innocent, you cannot be reconciled to those declarations of Scripture which affirm eternal death to be the just portion of fallen

man.

Equally averse must you be to embrace the gospel method of purification unto eternal life. The flattering idea of your own merit, and the plausible expectation of greater reformation, will render you too partial to your own righteousness to permit you to approve of the doctrine of salvation by grace; for this is a doctrine infinitely mortifying to human pride: it disannuls every plea for mercy but the sufferings and victory of the high and holy Redeemer who, in absolute pity, undertook to recover fallen man from ruin, by bearing his sin, and subduing his enemies. A way of reconciliation this, which is never cordially accepted, nor effectually used, till all the tempers and dispositions natural to the human mind are confessed to be evil, that is, full of disaffection and enmity against the law of God. Whereas the full conviction of this truth disposes the mind to perceive that it became him, by whom are all things, and for whom are all things, in this,

and no other way of justifying sinners, to bring many sons to glory.

Moreover whilst it is supposed that men are not by nature deplorably blind to the truths of God, and to his excellency, and in their earliest dispositions set against him; the doctrine of regeneration, and of divine grace, as the principle of a new life must appear unnecessary and absurd. For if man's understanding is not darkened, if by thought and reflection he can attain a due knowledge of the truth, he does not then stand in need of foreign help. In this case it is reasonable to urge him to exert his own powers; but to press him to make request for a spirit of wisdom and revelation, is vain and foolish. In the same manner, divine grace can never be conceived necessary to form and fashion the soul anew, unless it is naturally prone to express forgetfulness, contempt and hatred towards its glorious Creator. To reform the outward actions or to lead a life merely sober and honest, requires no such supernatural aid and powerful operation. We daily see many, who despise prayer and the word of God, and are altogether sensual and earthly, yet living in integrity and in quietness with their neighbours; so that it is not with respect to social dispositions that men universally discover their depravity and their want of a new heart and a new spirit. But it is that secret impiety which opposes our giving to God the honour, obedience, and supreme love which are due unto his holy name, which renders the agency of the Holy Ghost absolutely necessary. It is the removal and cure of a dreadful disorder which runs in the blood of all the human race, and is interwoven with our corrupt frame, which demands the skill and energy of him whose power first formed the soul, to restore it again to the image of God.

The conclusion therefore is plain, that as ignorance of our natural condition and character with respect to God prevails, the whole scheme of Christian principles must be rejected or hypocritically received, whilst in the same degree that we know ourselves, it will be reverenced, embraced, and practically improved by us.*

* For the prayer suited to this subject, see prayer the 3rd.

CHAPTER VII.

ON THE PERFECTION AND USE OF THE LAW.

WE have now endeavoured to delineate the character of God, and the natural state of man, as they are revealed in Scripture; the next subject, with which all men ought to be fully acquainted, is "the nature of the law." The law, with its terms of perfect righteousness and life on the one hand, of disobedience and death on the other, is the first thing which the word of God presents to our notice; and till this is known, the gospel cannot be understood, nor the grace of God be duly received: for the gospel is the revelation of God's way of delivering a sinner from the curse of the law. The intimate connection which subsists between the law and the gospel is frequently taught in scripture, yet from a natural reluctance to confess ourselves the guilty impotent creatures we are, and from a false construction of what is spoken of the law, as if it related only or chiefly to the Jewish state, this connection is fatally overlooked by multitudes who profess themselves Christians.

To remove such hurtful ignorance, I shall lay before you the perfection and extent of the moral law: the excellent ends it perpetually answers wherever it is duly received, and the pernicious errors which must possess and govern the minds of men whilst they remain ignorant of it.

extent.

The perfection of the law of God will evidently appear by comparing it with other laws, and observing its greater With regard to human laws, even the best of them must ever prove defective in this, that they cannot reach the propensities to evil, nor take cognizance of the intents of the heart: their whole force can extend no further than to forbid acts which would disturb the public peace. The law of God, on the contrary, condemns under pain of insupportable penalties, the latent compliances of the heart with temptation, and commands us to resist the first workings of evil within.

If it be said the law of conscience is not defective in this respect, as the laws of the state must be; that this

goes deeper, serving as a supplement to them, and restraining where the power of a penal statute cannot. It may be replied, that the law of conscience is principally formed by the manners and sentiments of those with whom we are educated, and with whom we converse. Of course it is depraved by customs and prejudices of various kinds; it must prove therefore an uncertain, and sometimes perhaps a dangerous, instead of a sufficient rule of action. But the law of scripture leaves us in no such difficulties; whilst we are directed by it, we are following no other guide than that of perfect truth and righteousness.

The law which is established for the peace and good government of nations, is often severe and distressing to individuals, nor can it be otherwise; the best therefore is that which is accompanied with the fewest evils. But the law of God is equally at all times, and in all places, of universal benefit: wherever it is most conscientiously regarded, there the greatest measure of happiness will certainly be enjoyed. For no one with truth can say, he is in the least degree aggrieved by it; nor can any, either of the rich or the poor, whilst they regard their true comfort or interest, have cause to wish the least alteration in it.

Again, the doctrine or law which the moral philosophers of old taught, and which many still profess greatly to admire, is little more than an imposture, covered over with swelling words of vanity. It undertakes to annihilate the passions, yet neither promises nor intimates that any supernatural aid shall be afforded to accomplish such an arduous work. Nay, it encourages instead of condemning some of the worst tempers natural to man. It cures intemperance and the thirst for revenge by pride, the sins of the body by giving indulgence to those of the mind, that is, in other words, it makes a man less like a beast by making him more like a devil. Far different is the law of scripture: this allows no place for sinful tempers of any kind; it strikes at the root of every disposition contrary to the perfection of the soul.

There is however one law which calls for a more respectful consideration; for it claims the God of heaven and earth for its author; I mean the Jewish ceremonial law. But even this, when compared with the moral, will appear far less excellent. For though of divine appoint