the Papists, therefore, call venial sins, are either no sins at all, or else they are transgressions of the law of God: And if they are transgressions of the law, they must subject those who commit them to the penalty of that law; for you will observe that it is essential to the very idea of a law that it should contain a penalty-A publication that holds forth no penalty, may contain counsel, or argument, or recommendation, or persuasion, but it is not a law. Now there is nothing offensive to God but what is a violation of his law; for he certainly has prohibited whatsoever is offensive to himself. If, therefore, the Papists cannot show that God has affixed two kinds of penalty to his law, they can never make out their class of venial sins. They seem indeed to have felt this consequence, and hence to have invented for their venial sins the penalty of penance, and human merit. But this is only adding a second error to the first; for the scriptures teach us abundantly and unequivocally, that "without the shedding of blood-the blood of Christ which cleanseth from all sin -there is no remission."

As then all sin-and consequently what is called venial sin-is a transgression of law, and as every law must contain its own penalty, we have only to inquire what is the penalty which the law of God pronounces on all who transgress it, and we shall see at once what every sin deserves; for we know that the judgment of God is always according to truth. Thus then it is written-"Cursed is every one who continueth not in all things which are written in the book of the law to do them." The curse of the law is, and can be, nothing else than the penalty of the law; and it is here declared to rest on every transgression without exception. "The wages of sin is death," says the Apostle Paul-He makes no distinction between one kind of sin

and another; and by the wages of sin he manifestly means the desert of sin. Death, therefore, according to him, is the desert of every sin, which is precisely what our catechism affirms; for by death, in this place, the context proves beyond a question, we are to understand everlasting punishment, which is the same thing that is intended in the answer before us, by "the wrath and curse of God, both in this life and in that which is to come"-all the sufferings of this life being the deserved effects of sin, and the commencement, to every finally impenitent sinner, of the wrath of God to endless ages-You scarcely need to be reminded here, that by the wrath of God we do not mean any thing like passion, which always implies change, and therefore imperfection, which we know cannot belong to the Supreme Being. By the wrath of God, we are to understand "that most pure and undisturbed act of his will, which produces most dreadful effects against the sinner."*

I have said so much on this subject, because it is of the greatest practical importance to have just views of the very nature of sin-of its unspeakable ill desert. It is, in its essential nature, rebellion against God, the supreme moral legislator of the universe. It is, says Fisher justly, "opposition and contrariety to the holiness of God expressed in his law, which is the very thing that constitutes the enormity or heinousness of it." Without a perception of the evil nature of all sin as possessing this character-the character, objectively at least, of an infinite evil-men will not be driven away from their vain attempts to cancel their sins by some acts of their own-will not be shut up to the faith of Christ, as the only ground of pardon and of hope, and thus make sure their salvation from the awful consequences of their apostacy from God.

* Fisher.

But it may now be proper to remark, that although we have shown what every sin deserves, there never has been, since the fall of our first parents, an individual of their apostate race, of whom it could be said, after he became capable of moral action, that he had committed but one sin. The penalty of the divine law, therefore, will, in fact, be inflicted only on those whose sins are multitudinous. Such at least must be the creed of those who believe that neither ideots, nor infants who die in non-age, will suffer after the present life.

Again. It must be kept in mind, that no sinner will ever be punished beyond his desert; and that this desert, among the individuals concerned, is almost infinitely various. On this point the word of God is most explicit-"That servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whom much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more-For there is no respect of persons with God. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law. (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when For when the gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.) In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel."

My dear young friends-it is of the highest importance to us to hold correct principles in Theology and morals The connexion and the bearings of such principles are more extensive, strong, and practical, than you can easily perceive or comprehend. But when a retribution for sin is to be made, as in the present case, by the infinitely wise, just, and merciful God, we need not trouble ourselves with nice speculations how he will make it. We know, from all his attributes, that it will be made with perfect equity-an equity which we may not be able to analyze, but which he will not fail to preserve in his award.

Finally-We are most impressively taught by the subject we have been considering, that the atonement made for sin by our Lord and Saviour Jesus Christ, is the only ground of hope for every child of Adam, that his transgressions of God's holy law will be pardoned, and his soul be saved from "the wrath that is to come." This great truth is expressed in our Larger Catechism, as a part of the subject before us: And verily when we consider that in every sin we commit there is a malignity which deserves the severe and endless displeasure of Almighty God, and call to mind that we are chargeable with ten thousand times ten thousand of these malignant acts; and especially that all our sins, who have enjoyed the clear light of the gospel, are of the most aggravated kindwhat could keep us from sinking into absolute and endless despair, but the knowledge that our gracious God and Father has himself provided an adequate expiation for all our guilt, a complete remedy for our helpless ruin. "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but

that the world through him might be saved-Behold the Lamb of God, which taketh away the sins of the world-In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him." Never think, my dear youth, of seeking salvation by attempting to diminish your guilt-admit it in all its extent and aggravation; your hope of salvation is derived, not from the lightness of your disease, but from the infinite efficacy of the provided remedy, and the skill and power of the Almighty physician. Go to him, and tell him you are under a mortal malady, and that without his interposition you are sure to perish. Cast yourself on his mercy -make it your sole reliance. Reject with abhorrence every thought of help, but from him alone. Accept and rely on him as your only and all sufficient Saviour; and be assured "though your sins be as scarlet they shall be as white as snow; though they be red like crimson they shall be as wool;" for "this said the Saviour himself-this is the will of him that sent me, that whosoever seeth the Son and believeth on him may have everlasting life; and I will raise him up at the last day"-Believe him, trust him, rely upon him, and you shall be saved. Amen.

WITHERSPOON ON REGENERATION.

(Continued from p. 252.)

S. I would preach the gospel to those who are but yet in the morning of life. This is the most pleasant and hopeful part of a minister's work. Happy are you, my dear children, who have been so early called into God's vineyard, but infinitely more happy, if you are inwardly and fully determined to

comply with the call. I beseech you "remember your Creator in the days of your youth, while the evil days come not, nor the years draw nigh, when you shall say you have no pleasure in them."*-Early piety is exceeding lovely in the eyes of the sober part of mankind, highly acceptable to God, and will be infinitely profitable to yourselves. Be not enticed with the deceitful promises and false pretences of worldly enjoyments, which are so ready to inflame your passions, and so warmly solicit your love. Believe the testimony of all, without exception, who have gone before you, and have left this record written on created comforts, that they are "vanity and vexation of spirit." Believe it, you have entered on a world of sin and sorrow. You may feel the early stirrings of corrup tion in yourselves, and see its manifest and manifold fruits, both in yourselves and others. Alas! are there not some young persons who learn, as their first language, to blaspheme their Maker's name? Many children who cannot work, are expert in sinning. Alas! your hearts are naturally far from God. You " go astray as soon as you are born, speaking lies."

Be persuaded, therefore, to fly to the blood of Christ, the precious blood of Christ, "who loved you, and gave himself for you." He died upon the cross to save you from the hell which you have deserved by your sins; and he graciously invites you, saying, " suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God." Blessed are those children, who, like their Saviour, advance in wisdom as in stature, and "in favour with God and man." Let young persons in general remember, as they are growing up, that all the early opportunities of instruction which they have enjoyed, especially such

Eccles. xii. 1. † Mark x. 14.

as have been brought up under the inspection of pious parents, will greatly aggravate their guilt, if they continue to despise them. For this reason some, I wish I could not say many, are old in sin, when they are but young in years. Wherefore, without further delay, betake yourselves to God in Christ; learn and love your Redeemer's name, and let the life that you live in the flesh, be a life of faith on the Son of God, and only Saviour of the world. Your early entrance on a religious life will make you regular, established, useful, fruitful Christians. If you are to continue long in the world, it will greatly contribute to the sweetness and serenity of life; and if it be the will of God that you should die soon, it will make you meet for the inheritance of the saints in light. There is something very terrible in the death (often the unexpected death) of young persons, in the bloom or middle of life, plunged in sensuality, inflamed with lust, and bent on sin of every kind. But, blessed be God, there are also some agreeable instances of young saints quickly ripened by divine grace, thoroughly mellowed by early affliction, resigning the world, not with submission only, but pleasure, and taking wing to a land of rest and peace, where "the inhabitants shall not say, I am sick;" and "the people that dwell therein shall be forgiven their iniquity."

4. I must now preach the gospel to those who are old, who having gone through many vicissitudes, are perhaps totterring upon the brink of the grave, and drawing near to "the house appointed for all living." And I do it because my office obliges me to preach the gospel to every creature. There is but little pleasure in addressing such, because there is but little hope of success. May I not suppose, that some one, or more, may be led to

Is. xxxiii. 24.

peruse this discourse, who have many years resisted the calls of the gospel, and have been long accustomed to do evil. What cause have you to admire the mercy of God, that you are not now "in the lake which burns with fire and brimstone for ever more?" Have you not followed many of your equals in age to the churchyard, and committed their bodies to the dust? What preparation have you made, in consequence of the reprieve allowed you, and the admonitions given you?

Hear then, once more, the joyful sound; believe in the name of the Son of God, that you may have life through his name. Fly to his blood, that you may obtain the forgiveness of your sins, and an inheritance among them who are sanctified. He, and none else, is able to deliver you. Cry to him, that he may breathe upon the dry bones, and they shall live. Though you are hardened in profanity, though you are besotted in sensuality, though earthly-mindedness has overspread you like a leprosy, his right hand and his holy arm will get him the victory. He is able to create you anew unto good works; and, as you are already monuments of his patience and forbearance, to make you to eternity the happy monuments of his sovereign and almighty grace. Is there now any remaining objection? Is there yet any room for farther delay? Hath not time shed its hoary hairs upon your heads, and drawn its furrows upon your brows? Make haste then, and fly for your lives, lest you lie down in sorrow, and make your bed in hell.

5. Let me preach the gospel to the self-righteous. By the self-righteous, I mean those who trust in an outward, lifeless form of duties, in a character formed upon worldly prudence, and a few of the most common offices of civility, between man and man; especially those, if any such have persisted in reading