with death and an agreement with hell. Death and hell compose their religion. Do they not hide themselves in a refuge of lies? Do they not for a pretence make long prayer? but devour widows houses? Do they not appear like whited sepulchres outward, and yet within are they not full of extortion? Do they not lie with their countenances, by disfiguring their faces? Did you never see professors of religion wear a very different face at one time than at another? Yes, you reply, but you thought it was because they were a most godly people. Then you have given them their reward, for this opinion of yours is all that they disfigured their faces for.

These modern pharisees are the most zealous people in religion, they look upon themselves as the favorites. of heaven, but those who do not subscribe to their agreements and covenants, and take shelter in their refuge of deceit, they esteem as objects of the divine wrath which is ready to burst upon them, and lingers to blast them in everlasting woe.

To these enemies of the meek, humble, kind and merciful doctrine and religion of Jesus, the report, which God is sending forth at this eventful period, of his impartial grace, and his tender mercies which are over all his works, is a most grievous vexation.

When the divine testimony is brought to them, which certifies that God "will have all men to be saved, and to come unto the knowledge of the truth," that Jesus "gave himself a ransom for all, to be testified in due time," that "where sin abounded, grace did much more abound," that "as by the offence of one, judgment came upon all men to condemnation ; even so by the righteousness of one, the free gift came upon all men unto justification of life," that as in Adam all die, even so in Christ shall all be made alive," in power, in glory, in honor, in incorruption and immortality, this faithful report is a vexation.

Stung with resentment, they exclaim, heresy, delu sion, a dangerous doctrine, a doctrine pleasing to the carnal mind, and which tends to all manner of vice.

They complain that this doctrine holds out no reward for righteousness; if God has mercy on the sinner, then there is no encouragement to serve him; if sinners are not to be punished eternally, it is no matter what they do. So murmured the laborers who bore the burthen and the heat of the day, at the good man who humbled their pride by making the last equal with them.

Their eye was evil because goodness had extended beyond the narrow limits of their creed. They had lotted on the gratification which they expected in seeing those, who spent so much of their time in idleness, destitute and pennyless. Similar calculations are now made, and pretended saints are exulting in the expectation of the joys which they are to inherit in heaven in seeing sinners in endless perdition.

So complained the elder brother, because his father kindly received the prodigal, and killed for his entertainment the fatted calf. Such was his resentment that he would not go into the house. Similar resentment is now manifested, and the proud boasting Pharisee is heard to say "If sinners are going to heaven, I wish not to bear them company.'

O that these deceived souls could be introduced to, and form an acquaintance with so great strangers as they are to themselves.

Then should we hear from them a different language. Then would they say, if there be mercy for sinners, then is there a ray of hope for us. If Christ Jesus came into the world to save sinners, then are we the objects of his unmerited favor.

My christian friends, you are most humbly and affectionately entreated not to construe the faithfulness of this discourse, to signify that the speaker harbors one unfriendly feeling towards any denomination or name in the world. The sole object is to set truth before you, to show the difference between true and false religion, to endear the character, the doctrine, and spirit of Jesus to your hearts; and to give you occasion to trust and to rejoice in his grace.

"Let Pharisees of high esteem,
Their faith and zeal declare;
All their religion is a dream,
If love be wanting there."

God is love, and love worketh no ill. Through all worlds, and to all beings, God is love. With him there is no variableness, nor shadow of turning. What he has been, and what he is now, is what he will forever remain.

Let us, my dear friends, imitate our Father in heaven; let us love our neighbors as ourselves, let us 'ove our enemies and pray for them.

26*

LECTURE XXII.

GOD'S UNCHANGEABLE LOVE TO SINNERS THE CAUSE OF CHRIST'S MISSION.

ROMANS, v. 8.

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

THE general subject, on which the Apostle labored, which led him to the statement made in our text, was to show that the justification of man unto spiritual life, depended on a covenant of promise, and not on a law of works. In the preceding chapter our author is remarkably explicit, where he says, "Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." And speaking of the faith of Abraham, even before circumcision, he says, "For the promise that he should be the heir of the world, was not to Abraham or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. Therefore it is of faith that it might be by grace; to the end the promise might be sure to all the seed: not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all." The faith of which the Apostle here speaks, is the same which he calls "the covenant of promise" in Ephesians ii. 12. It is an egregious mistake to suppose that Abraham's believing in the promise of God, is the "righteousness of faith," by which he was constituted the heir of the world; for Abraham could not believe the promise that he should be the heir of the world un

til such promise was communicated to him, and this promise could not have been communicated to him, at an earlier date than the establishment of its own truth in the purpose of him who made the promise.

This covenant of promise is the FAITH, of which the Apostle again speaks in the beginning of this chapter as follows; "Therefore, being justified by FAITH, We have peace with God, through our Lord Jesus Christ." That this FAITH, by which we are justified, is not our act of believing, will appear evident by the connexion in which the Apostle here places it. That we may understand this subject clearly, we must disregard the division of these two chapters, and read the last verse of the fourth chapter and the first of the fifth together. Speaking of Jesus, the Apostle says, "Who was delivered for our offences, and was raised again for our justification. Therefore being justified by faith, we h ve peace with God, through our Lord Jesus Christ." Here it is evident that the inspired Apostle makes the resurrection of Christ, and the faith by which we are justified the same; by which it is evident, that by FAITH he no more meant the act of believing, than he meant that the resurrection of Jesus, for our justification, was the act of believing.

This FAITH, which is the covenant of promise, the Apostle distinguishes most clearly from the act of believing in chapter 3d, as follows; "For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar." No one will suppose that the faith of God is his act of believing, for the act of believing is a consequence resulting from the power of evidence in the mind, which power can never act in the mind of him who is omniscient. But this FAITH of God is his covenant of promise, made known to Abraham four hundred and thirty years before the giving of the law by Moses; concerning which covenant our author speaks to the Galatians as follows; "And this I say, that the covenant that was confirm