the parable of the talents, in which those servants only were commended, who had improved their talents, according to the design of the master who gave them. And in the parable of the fig-tree that was planted in the vineyard, the owner, it seems, was disappointed, inasmuch as he came three years seeking fruit, and finding none. And the fearful sentence,

that had been executed on it but for the intercession of the vine-dresser, was founded on its advantages, connected with its barrenness.

The success which our Saviour anticipated from his own death, plainly indicates, that where much is given, much will be required. "And 1," says he, "if I be lifted up, will draw all men unto me." You see, sinner, that such a display of divine goodness was intended to captivate and fix upon himself the affections of all men. And, indeed, the heavy judgments with which the Jews were long threatened, and which at last fell upon them, were, for having long neglected the warnings of his messengers, and also rejected Christ his anointed, who did works among them which no other man could do. According, then, to the language of mortals, when God long blesses the sinner with space and means for repentance, he expects fruits meet for repentance; and it is because we frustrate the favourable designs of the Almighty, and exclude ourselves from the mercy of God, that he finally curses us with eternal misery. This leads to the last thing to be considered, namely

IV. Where the space for repentance is lost, the sinner perishes with a double vengeance, or destruction. This is inferred from many other passages of holy

writ, as well as from the words of our text, which saith, I gave her space to repent of her fornication, and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent.

Here I would just observe; that fornication, and adultery, which are nearly synonymous terms, are predicated of that union subsisting between Christ and his people, represented by the close union of the two parties in holy wedlock. In a scriptural sense, it implies the detachment of the Christian's affections from God, and their attachment to false and earthly lovers or idols, whether the world, the flesh, or the devil, false doctrine, or those who teach it, as Jezebel, in the text. It is Jezebel, however, who, in the words of the text, is threatened with this sore punishment for her impenitence." "Behold," says Jehovah, "I will cast her into a bed," &c. which, taken metaphorically, signifies distress of the most tormenting kind, as does the other expression, "great tribulation;" which, in scripture language, signifies the deepest trouble:-being squeezed, or threshed, as corn on a floor. But, according to Mr. Wood, in his Dictionary in this place, it signifies the torments of hell. This, however, was to be incurred by final impenitence, and this must be the end of all the incorrigible.

Many suppose, because the judgments of God long delay, that they shall never overtake them. But be it known to you, impenitent sinner, you do but treasure up to yourself wrath against the day of wrath. Though the inhabitants of Sodom long

enjoyed the instruction of Lot, yet, by its repeated abuse they pulled down upon themselves the fiercest wrath and indignation of the Almighty. And the Antediluvians, who enjoyed and abused the preaching of Noah for many years, were finally overwhelmed with the most fearful destruction. The Jews, moreover, who had received many faithful warnings, at last miserably perished. "He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." How fearful are his decrees? "Because I have called, and ye refused, I have stretched out my hand, and no man regarded, I also will laugh at your calamity; I will mock when your fear cometh."

My dear brethren, what think ye of the discussion of the subject? Is repentance necessary to prevent the sinner's ruin? I think we made it appear sufficiently plain, that it is. Well, have you ever repented? If you have, you may have obtained justification; but if not, I must tell you that you are in the road to ruin.

But does repentance require time convenient? Then, I would ask, if you do not act unwisely, in putting it off to a dying hour? You will have enough to do then, to grapple with the pains of your body?

But does the Almighty look for fruits meet for repentance, when he gives space for repentance? How has he been disappointed, (speaking after the manner of men) in his just expectation. Is it not a pity that designs so fatherly should be frustrated?

Does the sinner, who long rejects offered grace, seal his own destruction? Are you not then, in dan

ger of everlasting burnings? Surely if ever the Lord gave space to any people to repent, he has given it to you. How, O how will you answer for all the misimproved advantages you have enjoyed? Can you suppose that God will be mocked? Do you think you can deceive him? Reflect on the folly of attempting it. Who ever hardened his heart against God, and prospered?

Once more, in addition to the ten thousand warnings you have received, I call upon you, in the name of God, to repent. But it lies to your own choice: you choose death, you must die; but if you choose life, you shall live.

if

SERMON IV.

Neither be partaker of other men's sins. 1 Tim. v. 22.

SIN is that conduct whereby we miss the mark of God's law and our own happiness. Sin, iniquity, unrighteousness, ungodliness, and wickedness, are words of nearly the same meaning, and denote, in general, what is contrary to the divine law; as withholding what is due to God or man; or an opposition to the nature, worship, and service of God. As to the origin or introduction of sin into the world, St. Paul informs us, that "by one man's disobedience many were made sinners." Rom. v. 19. That is, by the disobedience of Adam we were constituted seminally guilty persons, and in consequence of it our whole man was laid under the reigning power of sin. The effect, or end of sin is death. "Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." James i. 15. "For the wages of sin is death." Rom. vi. 23. Again, "Thus saith the Lord, all souls are mine.—The soul that sinneth, it shall die." Ezek. xviii. 6. These are strong words, the words of God, who cannot lie.

I cannot persuade myself that there is any person here, who will not take at least a momentary review of life, to see if he has not sinned against God. And if it is but a glance of life we take, we shall no doubt