are judged, and I will give thee blood and fury, I will laugh at your calamity and mock when your fear cometh; when fear cometh as desolation, and destruction cometh as a whirlwind.

He then turned to the waiting officer, and said, Her sins have reached unto heaven, and God hath remembered her iniquities. Reward her, and double unto her double according to her works. She shall be utterly burned with fire. For strong is the Lord God who judged her.

The story is solemn and effecting, but what is the application.

It is easy, and not remote. For, as the prayer of the impenitent harlot was displeasing to the noble Prince, who waited to forgive her, so the faithless prayer of the impenitent sinner who exactly resembles her, is displeasing and abominable to the Prince of Peace.

A. SUMMARY NOTE.

If we believe, that sinners are totally depraved or that all their moral exercises are hostile to God and holiness-If we believe there is no obedience to God in mere external actions and also that sinners have natural ability to love God, but will not because they hate him-If we believe that the word of God and not his providence is the only rule of di rection to sinners, we shall not dare to direct them to per form any moral actions which are destitute of holiness. For the word of God directs men to no actions except holy ac tions. Let us then follow the inspired example and diligently use scriptural means to impress the minds of sinners with a view of their duty; and direct them to nothing but holiness. For they have no time allowed them by God for actions which they can perform and yet be lost.

THE

CONCLUSION.

A PRACTICAL ADDRESS TO SINNERS.

My Fellow Mortals,

Having closed my reasoning respecting your duty, I must now reason with you; and persuade you to embrace it. For the design of the Book is to advance the glory of God in the salvation of your souls. With answerable exercises of heart, therefore, please to attend to the things which belong to your peace. For life is short and uncertain, and delays are dangerous and commonly fatal. Receive and improve this address, therefore, as though death were to make the next. 3

1. Then, please to remember that you are moral agents. God has made you rational, accountable beings. For "There is a spirit in

man: and the inspiration of the Almighty giveth them understanding." You are raised far above the rank of irrational creatures, in point of capacity. For you have judgment to know, and bodily strength to perform every thing required of you. You are therefore under the greatest obligations to be perfect: and no possible reason can be assigned for the least moral defect, or deviation from the divine law. "For the law is holy,and the commandment holy, just and good." But,

2. Please to remember, with the deepest humility of soul, that you are sinners. You were made to love God with all your hearts; but instead of loving him supremely, you love yourselves supremely. For selfish gratification is your only employment. You eat and drink, lie down and rise up, and labour and do every thing else to promote your own separate and forbidden interest. For you are lovers of pleasure, more than lovers of God. You are the subjects of the carnal mind, which is enmity against God in every point of view. And hence God disapproves all your moral actions now, and will

disapprove and totally reject them in the judgment of the great day. "For shall not the Judge of all the earth do right?" But,

3. Lest you should be left to follow the multitude and excuse yourselves in consequence of the connexion between the sin of Adam and his posterity, please to remember that your wicked nature is your own in the most personal sense. For, though we are sinners in Adam; though there is an established connexion between the sin of Adam and the sin of his posterity; though all the children of men are by nature totally depraved in consequence of Adam's sin; yet sin is a personal quality. And, as your hearts and souls are your own, and not the hearts and souls of other men; as your thoughts and volitions are your own, and not the thoughts and volitions of others: so your sin and evil naturę is your own, and not the sin and evil nature of another. As the branch is like the tree, so your nature is like the nature of Adam, because you are his posterity; but yet it is personally your own, and not another man's. According

ly, the bible does not furnish an instance of a good man's confessing the sin of Adam. But, the bible is full of evidence that good men confessed their own personal wickedness. David in his penitential confession evidently refers to the established connexion between the sin of Adam and his posterity. For, he says, with the note of attention "Behold I was shapen in iniquity, and in sin did my mother conceive me." But he does not confess the sin of Adam, any more than the sin of Seth: nor will any other man who is the subject of a proper share of conviction. For sin is a personal quality and cannot be transferred from one to another,' any more than the heart or soul of one man can be transferred to another. These things I observe, to dispel that darkness which broods upon the minds of those who love to confess Adam's sin because they do not love to confess their own and to convince you that without speedy repentance, you must be condemned and destroyed for your own, and not for the sin of another. For the time is short: and the Great Judge of both the quick and the dead, will not