the united attacks of the world, the flesh, and the devil, to molest or harm us essentially, but provides us with an effectual passport through the gate of death itself, into the courts of eternal peace and happiness.

Having now introduced the subject of this article of our Creed or Belief in general terms, I shall proceed to inquire more minutely into the nature and design of it; for, in proportion as it is big with the greatest consolation, peace, and joy, that can be experienced in this life, or leads to the perfection of every enjoyment in the next-so, any mistakes concerning it might be attended with the most dreadful effects, no less than the loss of our day of trial here, and the experiencing of endless suffering and miserable disappointment when we die.

In order, then, that what I have to add upon this very serious and important article, may be more easily understood, I will treat it in the most regular manner, by distinctly defining the terms of which it is composed, and advancing such opinions as strike me to be sound Christian doctrine, and which I shall support by authority of Scripture.

In the first place, we profess to believe that the forgiveness of sins is a privilege or right which belongs to all who are members of Christ's church; that is, not merely nominal but true members of it-sincere, humble, upright inem

bers of Christ's mystical body; persons who, under the influence of the divine grace, do (as far as it is possible for beings necessarily subjected to numberless infirmities through a fallen state) continually strive to mend their corrupted nature, and to promote the glory of God according to the laws he has provided for them in his Son's Gospel.

The next thing we have to consider is the nature of sin. This we are told in the 1st Epistle of John, iii. 4, is the transgression of the law; and this may be done two ways: either by leaving undone what is required of us to be done; or by positively doing any thing contrary to God's commands. In both these ways, I believe there is not a man that ever lived, but has been guilty; and therefore, as the Apostle saith (Gal. iii. 22), the Scripture hath concluded all men under sin. Now, this clearly points out to us the absolute necessity and blessing of a REDEEMER. For, as every degree of sin must be abhorred by God, who is all purity and perfection; and as all men have sinned more or less; so, without an atonement made, without a pardon and remission granted, all men must have perished; that is, have been for ever shut out from the presence of God.

Let us consider, in the third place, what is meant by the law of God; for it is by the law, as the Apostle expresses it, that we know sin;

that is, if there had not been a commandment, forbidding certain actions, and recommending others, there could have been no sin or transgression (i. e. no going beyond the law). And this scriptural account of sin leads us to the first notion of any condition, covenant, or engagement, of which I shall have occasion to treat presently, in a fuller manner.

Now, the will of God, in whatever way it is made known to us, is the law of God. We cannot possibly mistake the will of God, because it is so diametrically contrary to our own naturally depraved and perverted will. And, indeed, that we have any sense of doing wrong, is a proof that God exists somewhere, and confirms the very first principle of all religion, the being and nature of God. Therefore, whether it is discovered to us by the light of our own conscience, which was the first manifestation of it to the creature, and mercifully continued to him after the fall, for the sake of the ransom to be paid by Jesus Christ, or by the mere positive declaration in God's written word (especially that which is delivered to us in the book of the New Testament); this clearly is God's law, by which we shall be tried. And who ever was, or ever will be, able to stand this trial? If God were extreme to mark what is done amiss, WHO could abide it? When our very best deeds are often polluted by selfish and depraved principles,

who could expect mercy consistently with infinite justice? The nature of God, therefore, leads us to determine (even if there had not been a revelation of the fact), that this attribute of the Deity (viz. his justice) must necessarily have been satisfied, or we could never have been restored to his favour, never have had a capacity of obeying him.

The value of the remedy against so much danger and misery, makes us naturally anxious to know how it was obtained; and how God employs it for our recovery. As to the first, St. John (1 Ep. i. 7) tells us plainly, that the blood of Jesus Christ the Son of God cleanseth from all sin; and my text to this Lecture confirms it: Through this man is preached unto you forgiveness of sins. Here is the object of our faith, and to this rock of salvation we must cleave for safety. The application of this remedy against the effects of sin is by the washing of regeneration, or renewal of the mind from ungodliness to holiness, and that by God's sanctifying grace, which is always ready to those who ask it in Christ's name (who died to obtain it), and who employ it for their advancement in perfection, in whatever measure bestowed. Without this, we can do nothing acceptable, on strict Christian principles; and as long as we are in this body, we shall be in continual need of this help. We are surrounded with daily and hourly tempta

tions; and this regenerating spirit is the support held out to us to keep us from falling. Thus God washes away the stain of sin; but still we all offend-the spirit is willing, but the flesh is weak. We do not always avail ourselves of this mighty help that is at hand. The weakness and depravity of our fallen nature unite to betray us: to put us off our guard; and we must be still accounted sinful; but this is the effect of original degeneracy; it is not like wilful, presumptuous sin. And here,

Secondly, the mercy and forbearance of God is, if possible, still more conspicuous: he overlooks he pities the imperfection of our obedience, and only exacts the sincerity of it. The blood of Christ hath cleansed us from all sin, and God remits the punishment due to this description of it, for the sake, and through the merits and mediation of the REDEEMER. Wherever this weakness or imperfection of our fallen nature appears obnoxious to the divine justice, the satisfaction of Christ's atonement affords a sufficient ransom; and the assertion, that where sin abounded, there did grace much more abound, cannot be applied with greater truth than in this remedy for original sin; for if we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins (and strive for grace to repent of them), Gotl is faithful and just to forgive us our sins, and to