2. It is necessary, that they consider the perfection of the law which they transgress. This law agrees with the divine character and with the relations and obligations of men to their Creator and their fellow-creatures. It is founded on the eternal and immutable principles of righteousness. And it is perfectly holy, just and good. It requires pure, constant, perfect holiness; and it forbids every evil thought, word and deed on the pains of endless death. "By the law is the knowledge of sin."

3. To a proper remembrance of sinfulness, it is necessary to consider in what sin consists. Sin is forever the same thing in its nature and essence. It is "the transgression of the law," which requires perfect holiness, justice and goodness. This law is transgressed by every proud, selfish and unholy affection and action. Sin by the law becomes and appears "exceedingly sinful."

4. The evil effects of sin are to be considered, in order to a proper remembrance of sinfulness. Every sinner injures and destroys himself. As far as his sinful conduct extends he injures his fellow-creatures. And every

sinner provokes God and rebels against him. If the conduct of sinners were not restrained and counteracted, it would destroy the government, happiness and glory of God and all the peace, order, beauty and happiness of his holy kingdom.

5. In order to a proper remembrance of his sinfulness, a person must consider by what pretences he is induced to sin. It is wholly through pride, deceit, folly and selfishness, that any person ever sins. Though sinners attempt to gain something for themselves by sin, yet they deprive themselves of all good and subject themselves to all evil by their conduct. There can be no good reason for any sinful action. Nor can the least good be gained by any sinner by his evil conduct. Sinners act from the foolishness and madness of their own hearts.

6. To a proper remembrance of his sinfulness, a person must consider the motives against which he sins. These motives are found in the holiness and majesty of God, the infinite value of his approbation, the holiness and happiness of our fellow-creatures and our own peace, honor, safety and happiness. The motives against sin are urged by the mediation and atonement of the Lord

Jesus Christ and the offer of forgiveness and salvation with eternal blessedness and glory and by the endless torment and despair of hell. There is every possible motive against sin; and not the smallest reason for one sinful action. God says, "Oh, do not this abominable

thing that I hate !"

II. It is proposed to show that it is highly important for all persons to maintain a proper remembrance of their own sinfulness. Such a remembrance is highly important for the following reasons.

1. That they may not suppose they ever receive any blessings from God on account of their own goodness. As mankind are by nature filled with proud and selfish feelings, they exalt themselves and are morally blinded to the true goodness and glory of God and the motives of his conduct. They imagine there must be some reason in themselves for the favors which they receive from God. But it is only for his own sake and from his own goodness and mercy, even against their unworthiness and ill-desert, that any persons ever receive from God the least favor. And if they would be sensible of the true source and reason of the blessings they receive, they must maintain a proper and constant remembrance of their sinfulness.

2. That they may be truly humble before God for the mercies they may receive from him. No creature can have the least reason to be proud of his existence, or endowments, or services, or enjoyments. Pride is enmity and rebellion against God. What, then, is man, that God should be mindful of him? As soon as any person forgets his own sinfulness he forgets the mercy of God and exalts himself against his Creator and Sovereign. But every mercy we receive is given in such a manner and for such reasons, as should humble us and make us ashamed of ourselves forever. The more mercies God bestows upon us, if we remember our sinfulness, the more we shall exalt him and abase ourselves.

3. All persons should remember their sinfulness, that they may be thankful to God for his mercies. Our obligations to be grateful for divine favors are in proportion to our sinfulness. If we would be truly thankful for the benefits we receive from God, we must forever remember our provocations and our rebellions against him.

4. We must remember our sinfulness, in order to trust in the mercy of God for the blessings we need. We shall forever be needy, guilty and dependent creatures. And we shall need greater and greater blessings from God as long as we live and as long as we exist. But no blessing, between the deepest torments of hell and the highest joys of heaven, can ever come to us, except from the infinite and sovereign mercy of God. If we would have true faith in God for a drop of water, a crumb of bread, or a breath of air, we must remember our sinful

ness.

5. That we may be obedient to divine requirements, it is necessary to remember our sinfulness. The divine requirements agree with our sinful and guilty character and our wretched and ruined condition. That we may obey a single requirement, we must know and feel, that we are not worthy to lift our eyes to heaven; but deserve to be cast into hell; and therefore ought to have the spirit of the publican, who smote on his breast, saying, "God be merciful to me, the sinner." It is only with such a spirit, that we shall ever perform any duty, so as to be approved and accepted of God.

6. We should remember our own sinfulness, that we may truly enjoy the blessings which God is pleased to give. In proportion to our sinfulness God manifests his perfections in the blessings we receive from him. The more God is seen and known by his people, the greater will be their happiness in the reception of his mercies. Humility and self-abasement in sinners are essential to their exaltation and happiness in the kingdom of glory and their proper enjoyment of divine favor on earth.

From this subject we may derive the following remarks.

1. We may perceive what judgment we ought to form respecting any system of religious sentiments. The religion of the Bible teaches and shows the real character and condition of mankind. And every doctrine and duty and blessing of the gospel agrees with the true doctrine of human sinfulness. Let every religious sentiment and system be tried by this doctrine.

2. We may see how to form a correct judgment respecting the instructions of religious teachers. Are

their instructions designed and suited to exhibit and enforce the true knowledge and remembrance of human sinfulness? Do they experimentally and practically show us to ourselves? Do they lead us. to a deeper knowledge and a more humbling remembrance of our inexpressible and inconceivable sinfulness? O, for a preacher like Paul, who said, "O wretched man, that I am! who shall deliver me from the body of this death?"

3. We may form a correct judgment of human characters. Are they like the pharisee, or like the publican? A third class of human characters cannot exist.

4. We have a thorough standard of religious experience. Does the heart of the supposed convert, or the Christian professor truly and deeply echo the doctrine of human sinfulness?

5. We may see how saints advance in religion. God says to his people, "I will establish my covenant with thee; and thou shalt know that I am the Lord; that thou mayest remember and be confounded and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done."

6. We may see the first and great duty of sinners. "Repent and turn from all your transgressions; so iniquity shall not be your ruin." "God now commandeth all men every where to repent.”

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My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender herb and as the showers upon the grass. DEUTERONOMY, XXXII. 2.

MOSES, in the near prospect of his own death, showed his affection and friendship to the people for whom he had labored and suffered many years, by the most constant and faithful exertions for their instruction. From his thorough knowledge of their character and conduct he was persuaded, that the instructions of divine truth were the best means he could use for their benefit. And he was sensible, that important purposes would be accomplished by his exertions, even if they should disobey and disregard the lessons of his wisdom and kindness. But whatever might be their conduct, he was assured that divine truth deserved universal attention. Therefore he said, "Give ear, O ye heavens! and I will speak; and hear, O earth! the words of my mouth." And then he declared, in the words of our text, the happy influence of divine truth: "My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender herb and as the showers upon the grass."

From these words may be derived the following doctrine, The instructions of divine truth are suited to produce the most happy effects.

In our attention to this doctrine it is proposed,

I. To mention the subjects on which divine truth gives us instruction. Divine truth gives us instruction respecting God and man. The truth, in respect to God and man, includes all the doctrines and duties of religion. It includes what we ought to believe and to do in respect to our Creator, our fellow-creatures and ourselves.

1. Divine truth teaches the true knowledge of God.