requiring only sincere, though imperfect obedience, and declaring that all who yield this, shall, therefore be accepted, and enter into life. Vain device of the carnal mind, which may, for a season, lull the conscience asleep; but which has no foundation in truth, and will not stand in the judgment! -The law cannot be repealed; and, at any rate, the idea of such a repeal as is here pled for, the least reflection will not suffer us to admit.

The moral law, I say, cannot be repealed. It results, necessarily, from our constitution, and from the relation in which we stand to God, and to one another. While, then, our natures, and these relations continue, the law resulting from them, must continue also. Can there ever be a time, when it shall cease to be our duty, to love God, supremely, and to love sincerely and ardently, our fellow creatures, and to "do

good to them, as we have opportunity ?” Can there ever be a time, when, it shall cease to be our duty, to do all that we ought to do? Then, and not till then, can we expect any repeal of the Divine law.

At any rate, the idea of such a repeal, as is here pled for, the least reflection will not suffer us to admit. According to this idea, perfect obedience is dispensed with, and sincere, though imperfect obedience, is now accepted as the condition of our entering into life. But what is sincere, though imperfect obedience? It must mean something short of what is perfect: But how much short? Is it one half, or one quarter, or one fiftieth, or one hundredth part of my duty, or what is it? A condition, and, especially, the condition of my salvation, must be precisely defined, else, I can never know when I perform it, or when I fail in performing it. But the phrase, sincere, though imperfect obedience, is something vague and indeterminate indeed, and having no tendency but to give loose reins to the sensual appetite, to erect a strong hold for the deist, to embolden the profligate, and make the holy law of God" of none effect." While other false doctrines will slay a thousand, this most pernicious one will slay ten thousand. It cannot be too amply refuted, or too strongly reprobated.

Besides, if sincere though imperfect obedience be all that is now requisite, then this obedience ceases to be imperfect: it is by supposition, all that this new remedial law demands; and when yielded, the law is, therefore, satisfied, and consequently, the obedience is perfect.—Thus, it appears, that this imaginary law converts imperfection itself into perfection; that is, that it is full of absurdity and contradiction.-Upon the whole, it is evident, that such a new law, supposed to be introduced by Christ, tolerates, and even sanctions what is wrong, and so makes "Christ the minister of sin," though He "knew no sin," but came for the express purpose of abolishing sin.

The law of God, then, is holy, and just, and good, and can never be repealed.—It requires perfect obedience; it does not, like human laws, extend only to outward conduct; it extends even to our thoughts and intentions; and like its Divine Author, it is without shadow of change.

Such is the nature of the Divine law; let us now consider, SECONDLY, the nature

and demerit of sin which is the trnsgression of it. Here, we should give all possible attention and seriousness, for, in proportion to the sense which we have of the nature and demerit of sin, will be our anxiety to avoid it, and to embrace the means appointed by God, to deliver us from its pollution and its punishment.-If the law of God is an authoritative institution, claiming the strict observance of all those to whom it is made known, and designed for their improvement and happiness, then we are guilty of sin, whenever we neglect this law, attempt to resist its authority, or overlook any thing, tending to make us wise, and good, and happy. Does the law require perfect obedience, and not like human laws, extend only to outward conduct; but even to our thoughts and intentions; and is it, like its Divine Author, without shadow of change? Then we are guilty of sin, when we are chargeable, even, with the least defect; when the heart does not mingle with the sacrifice; when love does not prompt our offering; when we do not persevere too, in what is right; when we "con"tinue not in all things which are written " in the book of the law to do them." We

are guilty of sin, both when we venture to do what we ought not to do, and also when we forget, or leave undone, what we ought to do. In either of these cases, how great is our demerit! What degradation and misery, do we not deserve!-To be duly impressed with a sense of this, let us consider, against Whom sin is committed; the humiliation and sufferings appointed, and submitted to, in order to atone for it, and the dreadful consequences which still result from it.

To be duly impressed with a sense of the evil of sin, let us, first, consider against Whom it is committed.-It is committed against God, and, therefore, its demerit is infinite, that is, it subjects us to an infinite, an unmeasurable punishment. This, I think, is demonstrably evident.-Sin is the breach of an obligation; in other words, it is doing something contrary to what we ought to do; and the greater the obligation which is broken, the greater, in exact proportion, must be our guilt. But our obligation to love and honour any being, is great, in proportion to the loveliness and excellence of that being. We are, surely,