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rogates to himself an irresponsible liberty to do his own will. This is clearly expressed by those atheistical designers, who said, “Our lips are our own; who is Lord over us?" Psal. xii

. 4. The language of mens actions, which is more convincing than their words, plainly declares, that they despise his commandments, and contemn his authority, as if they were not his creatures and subjects.

2. It is an extreme aggravation of this evil, that sin, as it is a disclaiming our homage to God, so it is in true account a yielding subjection to the devil; for sin is in the strictest propriety his work. The original rebellion in paradise was by his temptation ; and all the actual and habitual sins of men, since the fall, are by his efficacious influence. He darkens the carnal mind; he sways and rules the stubborn will; he excites and inflames the vitious affections, and imperiously rules in the children of disobedience. He is there. fore styled the prince and god of this world. And what more contumelious indignity can there be, than to prefer to the glorious Creator of heaven and earth, a damned spirit, the most cursed part of the whole creation? More particularly, sin strikes at the root of all the divine attributes.

(1.) It is contrary to the unspotted holiness of God, which is the peculiar glory of the Deity. Of all the glorious and benign constellations of the divine attributes which shine in the law of God, his holiness hath the brightest lustre. God is righteous in all his ways, and holy in all his works : but the most precious and venerable monument of his holiness is the law. This is a true draught of his image, and a clear copy of his nature and will. It is the perspicuous rule of our duty, without any blemish or imperfection. See what a high encomium the apostle gives it, ' The commandment is holy, just, and good, Rom. vii. 12. It enjoins nothing but what is absolutely good, without the least mixture and tincture of evil. It is a full and complete rule, in nothing defective, and in nothing superfluous, but comprehends the whole duty of man. The sum of it is set down by the apostle, Tit. ii. 11. We are to live soberly, i. e. we are to abstain from every thing that may blemish and stain the excellency of our reasonable nature. We are to live righteously. This respects the state and situation wherein God hath placed us in the world for the advancing of his glory. It includes and comprehends in it all the respective duties we owe to others, to whom we are united by the bands of nature, of civil society, or of spiritual communion. And we are to live godly, which takes in all the internal and outward duties which we owe to God, who is the Sovereign of our spirits, whose will must be the rule, and his glory the end of all our actions. In short the law is so contrived and framed, that abstracting from the authority of the Lawgiver, its holiness and goodness lays an eternal obligation upon us to obey its dictates. Now, sin is directly and formally a contrariety to the infinite sanctity and purity of God; consisting in a not doing what the law commands, or in doing that which it expressly forbids ; and God cannot look upon it, but with infinite detestation, Hab. i. 13. He cannot but hate that which is opposite to the glory of his nature, and to the lustre of all his perfections.

(2.) Sin vilifies the wisdom of God, which prescribed the law to men as the rule of their duty. The divine wisdom shines resplendently in his laws. They are all framed with an exact congruity to the nature of God, and his relation to us, and to the faculties of man before he was corrupted. And thus the divine law being a bright transcript both of God's will and his wisdom, binds the understanding and will, which are the leading faculties in man, to esteem and approve, to consent to and choose, all his precepts as best, Now, sin vilifies the infinite wisdom of God, both as to the precepts of the law, the rule of our duty, and the sanction annexed to it for confirming its obligation. It taxes the pre. cepts as an unequal yoke, and as too severe and rigid a con. finement to our wills and actions. Thus the impious rebels complained of old, “The ways of the Lord are not equal ;' they are injurious to our liberties, they restrain and infringe them, and are not worthy of our study and observation, And it accounts the rewards and punishments which God has annexed as the sanction of the law to secure our obedi. ence to its precepts, weak and ineffectual motives to serve that purpose. And thus it reflects upon the wisdom of the Lawgiver as lame and defective, in not binding his subjects more firmly to their duty,

(3.) Sir is a high contempt and horrid abuse of the divine goodness, which should have a powerful influence in binding man to his duty. His creating goodness is hereby contemned, which raised us out of the dust of the earth unto an excel,

lent and glorious being. Our parents were indeed instrumental in the production of our bodies ; but the variety and union, the beauty and usefulness, of the several parts, was the high design of his wisdom, and the excellent work of his hands. Man's body is composed of as many miracles as members, and is full of wonders. The lively idea and perfect exemplar of that regular fabric was modelled in the divine mind. This affected David with a holy admiration, Psal. cxxxix. 14, 15, 16. The soul, or principal part, is of a celestial original, inspired by the Father of Lights. The faculties of understanding and election are the indelible characters of our honour and dignity above the brutes, and make us capable to please God and enjoy our Maker. Now, God's design in giving us our being was to communicate of his own fulness to, and to be actively glorified by intelligent creatures, Rev. iv. 11. None are so void of rational sentiments, as not to own, that it is our indispensable duty and reasonable service to offer up ourselves an entire living sacrifice to the glory of God. What is more natural, according to the laws of uncorrupted reason, than that love should correspond with love? As the one descends in benefits, the other should ascend in praise and thankfulness. Now, sin breaks all these sacred bonds of grace and gratitude, which engage us to love and obey our Maker. He is the just Lord of all our faculties, intellectual and sensitive; and the sinner employs them all as weapons of unrighteousness to fight against God. Again, it is he that upholds and preserves us by the powerful influence of his providence, which is a renewed creation every moment, daily surrounding us with many mercies. All the goodness which God thus bestows upon men, the sinner abuses against him. This is the most unworthy, shameful, and monstrous ingratitude imaginable. This makes forgetful and unthankful men more brutish than the dull ox or stupid ass, who serve and obey those that feed and keep them. Yea it sinks them below the insensible part of the creation, which invariably observes the law and order prescribed by the Creator. This is astonishing degeneracy. It was the complaint of God himself, Isa. i. 2. · Hear, o heavens, and give ear 0 earth: I have nourished and brought up children, and they have rebelled against me.'

(4.) The sinner disparages the divine justice, in promising himself

peace and safety, notwithstanding of the wrath and vengeance that is denounced against him by the Lord. He labours to dissolve the inseparable connexion that God hath placed betwixt sin and punishment, which is not a mere arbitrary constitution, but founded upon the desert of sin, and the insinite rectitude of the divine nature, which unchangeably hates it. The sinner sets the divine attributes a contending as it were with one another, presuming that mercy will disarm justice, and suspend its power by restraining it from taking vengeance upon impenitent sinners. And thus sinners become bold and resolute in their impious courses, like him mentioned, Deut. xxix. 19. who said, “I shall have peace though I walk in the imagination of my heart, to add drunkenness to thirst.' This casts such an aspersion on the justice of God, that he solemnly threatens the severest vengeance for it; as you may see in ver. 20. - The Lord will not spare him, but the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven.'

(5.) Sin strikes against the omniscience of God, and at least denies it implicitly. There is such a turpitude adher. ing to sin, that it cannot endure the light of the sun, nor the light of conscience, but seeks to be concealed under a mask of virtue or a vail of darkness. What is said of the adulterer and the thief, is true in proportion of every sinner, “If a man sees them, they are in the terrors of the shadow of death. And hence it is, that many who would blush and tremble if they were surprised in their sinful actings by a child or a stranger, are not at all afraid of the eye of God, though he narrowly notices all their sins, in order to judge them, and will judge them in order to punish them.

(6.) Lastly, Sin bids a defiance to the divine power. This is one of the essential attributes of God that makes him so terrible to devils and wicked men. He hath both a right to punish and power enough to revenge every transgression of his law that sinners are guilty of. Now, his judicial power is supreme and his executive power is irresistible. He can with one stroke dispatch the body to the grave, and the soul to the pit of hell, and make men as miserable as they are sinful: and yet sinners as boldly provoke him as if there were no danger. We read of the infatuated Syrians, how they faolishly thought that God the protector of Israel had only power on the hills but not in the valleys; and therefore renewed the war to their own destruction. Thus proud sinners enter the lists with God, and range an army of lusts against the armies of heaven, and, being blindly bold, run on headlong upon their own ruin. They neither believe God's all-seeing eye, nor fear his almighty hand. You see then what an evil sin is in its nature. It is

It is high rebellion against God, and strikes at the root of all his attributes. I shall conclude with a few inferences.

1. If ye would see your sins, look to the law of God. That is the glass wherein we may see our ugly face. Hence the apostle says, Rom. vii. 7. I had not known sin but by the law: for I had not known lust, except the law had said, Thou shalt not covet.' Look to it for what is

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present, in order to your being humbled in the sight of a holy God. Look to it for your direction, if you would shun the fatal rocks of sin for the time to come. It is not what this or that man says, but what the word of God says, that is to be the rule of your duty.

2. See here what presumption it is in men to make that duty which God has not made so, and that sin which God has not made so in religion. This is for men to set themselves in God's room, and their will for the divine will. This is true superstition, however far the guilty seem to themselves and others to be from it. And in this our dissenters and the Church of England agree, making that duty and sin which God never made so. In this general they agree, however they differ in particulars. This is expressly forbidden, Deut. iv. 2. "Ye shall not add unto the word which I command you, neither shall ye diminish ought from it.' Remarkable is the reason of this prohibition, that ye may keep the commandments of the Lord your God which I command you. For to both agrees what our Lord said, Matth. xv. 3.

Why do ye transgress the commasidment of God by your traditions?' Witness the deep ignorance of matters of salvation and the power of godliness, wherein many are kept by reason of these principles, which have no footing in the word of God.

3. Flee to Jesus Christ for the pardon of sin, for his blood and Spirit to remove the same. All the waters of the sea will not wash it out, but that blood alone. And repent and forsake

your sin, or it will be your ruin. Consider it is the greatest evil. For,

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