Paul intimates-not under the law but uuder grace:* for they have yet no just acquaintance with the sense of the gospel, nor have given the consent of a wicked heart, to the aim of a more benevolent dispensation.

Again. They are not only there in their own imaginations, but are dealt with on the same principle, in what relates actually to their preparation for a future the world. Of proof that may be advanced in favor of the impression, I will name an example or two.

As respects then the transaction of Mount Sinai, where something is found to illustrate the subject-It was properly a mixed dispensation. It was so, largely considered. What I intend is simply this: In a fearful interview, the law and the gospel were conspicuously exhibited. And while said mixture implies no confusion of the two, on the one hand, it was justified by the mixed character of the congregation assembled there; and again, by its important use, as touching the law, not only in urging the convinced sinner to Christ, which it does at this moment: but especially, in regard to the nature of a new ritual, which was then published for their advantage, of preparing them fitly to discern Christ Jesus and salvation in a figure. And that the law and gospel on the occasion referred to, were not barely uttered, but either in a covenant form, we have convincing proof. In Paul's epistle to the Galatians, where an allusion is made, it is affirmed expressly: For these are the two covenants, the one from Mount Sinai which gendereth to bondage, which is Agar. For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem, which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. And in the explication of

*Rom. vi. 14. † Gal. iv. 24, 25, 26.

his meaning, on the only ground that may be admissible, it is a plain suggestion in its bearing on these covenants, that confounding the one from Mount Sinai, with the other which is from above; or, describing the children of the one, as though truly pertaining to the other, is entirely to erase all distinction between them; and what is equally clear, to mistake the nature of the apostle's entire reasoning throughout that most admirable epistle. The truth is, the covenant of works was declared on that occasion, not as its first publication, but, as a new manifestation; and was subscribed by a free declaration of the people. With regard to Israel, you are aware, that they say to Moses; "All that the Lord hath spoken we will do."* And to reason against the essence of a covenant transaction, where evidence of the fact is so glaring, is, in my solemn conviction, to trifle with the sense of an honest and simple narration.

The same, in substance, might be urged from a case that occurred under the personal ministry of Christ; that of a young man, which has already been presented to your notice. As we observed, in the advice given him to Keep the commandments, as the ground on which to expect eternal life, our Savior advised him in a legal manner. He counselled him to that, which had precisely suited the circumstances of Adam. And while it is improved in that manner by Calvanistic preachers of the gospel, it is clear to a spiritual mind, that as one, thoroughly steeped in a law-spirit, and disposed to pharasaical admiration, our Saviour dealt with him on principles, that are no way indicative of salvation purely through his gracious interposition.

To all which I might subjoin, that when Paul as

*Exod. xix. 8.

as

serts, in a view of our natural state, that " as many are of the works of the law are underthe curse; we should not restrain that punitive wrath, in my opinion, either to original or actual delinquencies. There is nothing in the nature of the case that certainly requires it. But while the legal desert of a sinner, on the principles I have fully established, is concerned with either, it will simplify our views of this matter, if the curse spoken of, may be taken rather in a cumulative sense; and every overt iniquity, as a continued slight of the same perpetual provision. A view of the subject, not only consistent with what is intimated of the penalty, or glorious sanction of the covenant, but that is consonant, if I err not, with the simplicity that pervades the instructions of the gospel.-But in view of the whole affair, so far as it is made distinctly a theme of contemplation, permit me to say, That respecting every breach of the covenant of life, commencing with its first violation in the garden; the condition in which it leaves the race, in regard to its proper effect, is well compared to a vessel at sea: the crew of which, though embarked in a laudable design, having lost their pilot, and caught in a driving storm, are no way prepared to manage for their good and while every gale in that very state, threatens an immediate wreck, it is painfully obvious, unless an arm of mercy is sent speedily to their relief, all hope shall forever depart from them, and they must sink down to a certain and irretrievable ruin.

DISCOURSE VI.

Romans v. 19-For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Your attention was directed in the preceding discourse, to the consequences of the first sin in its bearing on mankind: and with an eye to a public connexion between Adam and his offspring, its influence on the latter was considered as imputed, or reckoned to their account by the supreme Law-giver.

Regarding it in that light, we explained the view entertained of the subject; and having done so, endeavored to establish from the scriptures the fact of such an imputation ;—noticing in conclusion its correspondence with a scriptural respect to the race as lost-lying under the wrath of a prior defection-and yet favored with a temporary reprieve, that they may escape the penalty of transgression through Jesus Christ, our everlasting surety.

If the proof then advanced be relevant to my purpose, and I trust it will claim a mature consideration, I go on in a single attempt to remove objections, commonly brought against this belief, by those who do not acquiesce in the principles I have urged.

And in reference to the legal desert of the first offence, as reckoned to the natural offspring of the first pair, I will remark,

First. It is objected to the sentiment avowed, that "it is opposed to certain declarations of Scripture; for there, we are admonished, in regard to moral accountableness, that every man shall bear his own burden.” Concerning the general principle contemplated in

this objection, we certainly acknowledge its obvious propriety; and must think too, that on a large scale, it is characteristic of the divine administration throughout the universe. But in regard to this lower world, or the particular event embraced in this discussion, I am not aware that it is made to assume a proper application.

If there be any thing however, derived from the lively Oracles, which wears the appearance of this exception, I trust it will be generally admitted, that it appears in the prophecy of Ezekiel. And in respect to that prophet, as a declaration recorded by his instrumentality, is often urged as the very gist of the objection, confining myself to it, in a few thoughts, it may be suitable to give it at least a candid consideration.

Adverting to the declaration itself, it is this: The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.* And in regard to its true bearing, I observe generally, though a plausible intima-tion on the subject, taken unqualifiedly, if the design of it however be sought for, it wears wholly a new garb. And the reason can be easily suggested. We find it refers entirely to God's peculiar people of old, and mainly, to his dealings with them at a period,. that rolled away prior to the captivity in Babylon. We find also, that the immediate occasion of it was simply this: a complaint of the Jews during their exile, that came to the ear of the prophet; and one observe, founded purely, on the confessed imputation of the sins of their ancestors, as confirmed in their own apprehension by a retributive dispensation of Providence. The complaint * Chap. xviii, 20.