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Though ye be in a state of reconciliation and friendship with God, ye are not secure from his assaults. . No place, though it were a paradise, can protect you. He has malice enough to push you on to the most atrocious sins; subtilty and experience, acquired by hellish art in the course of some thousand years, to suit his baits so as they may best take with you. Do not parley with the tempter: listening to him may bring on doubting, and doubting may bring on the denial of God's truths, and so end in full compliance with his horrid temptations, as it did with our first mother. 4. If Adam fell so soon after he was created, and could not be his own keeper, then certainly he can much less be his own saviour. If he could not preserve himself from falling into the gulf, much less can he pull himself out of it again. We are by nature without strength, and have no inclination to that which is good; and therefore God must work powerfully and efficaciously in us. We cannot break the chains and knock off the fetters of sin and Satan, by which we are held. We can make no reparation to the honour of God for the wrongs and indignities we have done him. To Christ alone we must be indebted for all this. We have destroyed ourselves, but in him is our help. 5. There is no justification by the works of the law. Adam broke the covenant of works, and so rendered it impracticable for him or his posterity to attain to life and happiness by it. For it is written, “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” Gal. iii. 10. “As many as are of the works of the law are under the curse. The law requires a perfect spotless righteousness, but the best righteousness of fallen man is but filthy rags. It is not only torn and ragged, but polluted and defiled. We have all sinned and come short of the glory of God: and there is no possibility of obtaining justification by the works of the law now ; “for by the works of the law (says Paul) shall no flesh be justified.’ 6. Lastly, See your absolute need of Christ; for there is no other name under heaven given among men, whereby ye can be saved. Go not about to establish a righteousness of your own, or seek to get to heaven by any works of your own. That is indeed still, the thing man aims at. First he sins, and then, like Adam, sets to work

to cover himself with a cover of his own making, to procure a title to eternal life by his own works. But is it easier to recover yourselves from the ruins of the fall, than to stand while yet in an innocent and upright state : Have ye gathered strength by sinning, and are ye able to walk to heaven on your own legs? Come then to Christ, who by his obedience and death hath procured a righteousness which alone can stand you in stead, and by which alone you can obtain a right to eternal life. Ye must then either come to Christ, or perish for ever.

1 John iii. 4.—Sin is the transgression of the law,

N these words we have an answer to that question, “What is sin ' It is a transgression of the law: for “where no law is, there is no transgression, Rom, iv. 15. But because the word transgression seems to import something positive and actual, therefore it is added in the Catechism, it is a ‘ want of conformity unto the law, which is a more gene. ral definition: and this meaning the word in the original most properly bears. Hence both a want of conformity unto the law of God, and a transgression of it, are taken into the description; and in effect they are both one thing. In the further illustration of this subject, it will be proper to shew, I. What that law is whereof sin is the transgression. II. Wherein the nature of sin consists. III. Wherein the evil thereof lies. IV. Deduce a few inferences. I. I am to shew what is that law whereof sin is the trans. f. It is the law of God, even any law of his whereby e lays any duty upon any of the children of men, whether it be the natural law which is written even in the hearts of all men, Rom. ii. 15. or the revealed law and will of God, written in the Bible, whether it be the law strictly so called, or the gospel, whose great command is to believe in Christ; the transgression of which command is the great sin of the hearers of the gospel. In a word, the law of which sin is

the transgression, is any law or command of God which he obliges us to obey. More particularly, 1. There is a law engraven upon the hearts of men by nature, which was in force long before the promulgation of the law from Mount Sinai. This is the light of reason, and the dictates of natural conscience concerning those moral principles of good and evil, which have an essential equity in them, and shew man his duty to God, to his neighbour, and to himself. There is a law in all men by nature, which is a rule of good and evil. They have notions of right and wrong in their consciences; which is evident by those laws which are common in all nations for the preservation of human society, the encouraging of virtue, and discouraging of vice. These laws are to be found among men who have not the benefit of divine revelation for regulating their lives. Now, what standard else can they have for these but common reason, and the light of nature? Every son and daughter of Adam brings with them into the world a law in their breast; and when reason clears up itself from the clouds of sense, they can distinguish between good and evil, between things which ought to be done, and things which they should avoid. Every man finds a law in his heart that checks and rebukes when he offends, and cherishes and encourages him when he does good. None are without a legal indictment and a legal execution within themselves, Rom. ll. 14, 15. 2. There is another law which was given to the Jewish nation by the ministry of Moses. This is spoken of by Christ, John vii. 19. “Did not Moses give you the law, and yet none of you keepeth the law By this we are to understand the whole system of divine precepts concerning ceremonial rites, judicial processes, and moral duties. Accordingly there was a threefold law given by Moses. (i.) The ceremonial law, which was a certain system of divine positive precepts, with relation to the external worship of God. It was wholly taken up in injoining those observances of sacrifices and offerings, and various methods of purifications and cleansings which were typical of Christ, and of that sacrifice of his which alone was able to take away sin. (2) The judicial law consisted of those institutions which God prescribed the Jews for their civil government. For, whereas, in other commonwealths, the chief magistrates give laws unto the people; in this the laws for their religion and for their civil government were both divine, and both immediately from God. So that the judicial law was given them to be the standing law of their nation, according to which all actions and suits between party and party were to be tried and determined; as in all other na. tions there are particular laws and statutes for the decision of controversies that may arise among men. 3. There is the moral law which is a system or body of those precepts which carry an universal and natural equity in them, being so conformable to the light of reason, and the dictates of every man's conscience, that as soon as ever they are declared and understood, we must needs subscribe to the justice and righteousness of them. We have the sum of this law in the ten commandments. This law continues in its full force and power, obliging the conscience as a standing rule for our obedience. Our Lord tells us, Matt. v. 17. that “he came not to destroy the law or the prophets, but to fulfil them.” The ceremonial law was abolished by the death of Christ, and the judicial law, so far as it concerned the nation of the Jews as a commonwealth and body politic, particularly touching their not marrying out of their own tribes, their not alienating the inheritance of their fathers, the raising up of seed to their deceased brother, &c. but such of these political laws as are common to men in general, and founded upon the law of nature, are still binding and in force, such as the laws for punishing criminals and other offenders, the laws against oppressing of widows, orphans, strangers, the fatherless, &c. These are a standing rule of equity and justice; they are of a moral nature, and therefore of perpetual obligation. So that the law of which sin is the transgression, is to us the law of nature in our hearts, and the moral law contained in the scriptures, and summed up in the decalogue, as well as the positive laws of the gospel of Christ, 4. II. I proceed to shew wherein the nature of sin consists. It consists in a want of conformity to the law of God, or a disconformity thereto. The law of God is the rule; whatsoever is in or over this rule, is sin. The law of God is set as a mark to us; and so the word sin in the first language

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properly signifies a not hitting the mark; and transgression is a swerving from the right line, or a going off the way. So it is called “a going aside, Psal. xiv. 3. Now, nothing is conformable to the law which is not perfectly so; for if it be in the least disagreeable thereto, it is not conformable to - it, more than that which wants half an inch of an ell is truly an ell of measure; and therefore any want of that conformity is sin. The law of God requires universal conformity to it. Now the law or command of God requires a twofold conformity. 1. A conformity of the heart to it. It reaches the inward man, seeing God is a spirit, and that omniscient One who knows the heart; and the whole heart must be subject to him. Therefore our Saviour says, Mark xii. 30. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” 2 A conformity of the life both in words and deeds. Hence says David, Psal. xxiv. 3, 4. ‘Who shall ascend into the hill of the Lord 2 and who shall stand in his holy place 2 He that hath clean hands and a pure heart; who hath not lift up his soul unto vanity, nor sworn deceitfully.” And forasmuch as the law requires some things, and forbids other things both in heart and life, the want of conformity to it in these respects, either in heart or life, is sin. Hence we may infer, 1. Sin is no positive being, but a want of due perfection, a defect, an imperfection in the creature; and therefore it is, (1.) Not from God, but from the creature itself. (2.) It is not a thing to glory in, more than the want of all things. (3.) It is a thing we have reason to be humbled for, and had great need to have removed. (4.) It is not a thing to be desired, but fled from and abhorred, as the abominable thing which God hateth. 2. Original sin is truly and properly sin. Look to yourselves as you came into the world, and ye must smite on your breast, before ye have sucked the breasts, and say, * God be merciful to me a sinner.” For we come into it with Adam's sin imputed, Rom. v. 12. stript of original righteousness, and the whole nature corrupted. This is the sin of our nature, being a want of conformity in our souls to the law of God, which requires all moral perfection of us, Matth. v. ult. ‘Be ye therefore perfect, even as your

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