standing all the cry that has been raised against it, a mere act of goodness and of condescension to the weakness of creatures,-intended also, as I suppose, to open and illustrate that federal course which was to be pursued in the case of "the last Adam." It is only condemning sinful creatures on a public and visible ground, who were entitled to condemnation for the hidden depravity of their hearts.

I think it appears therefore that mankind are treated no worse than they might justly have been treated if Adam had not been their federal head. And I am persuaded that not only justice but goodness appears in that constitution which God made for the human race. And when we consider it as a glorious preparation for the work and exhibition of "the last Adam," we have reason to conclude that heaven will forever ring with acknowledgments of that federal system for our world, whose foundation was laid in Eden, and whose top reaches to Mount Calvary and to the heights of the Lamb enthroned.

SERMON IV.

THE ABOMINABLE NATURE OF SIN.

JER. XLIV. 4.

Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, O do not this abominable thing that I hate,

It is impossible for any man to form an exaggerated opinion of his own guilt. This is evident from a single consideration. Every sin deserves eternal death, according to the plain decision of the divine law. But no finite mind can comprehend, much less overrate, that guilt which deserves everlasting burnings. We may confine our views too much to sin, and exclude a sense of mercy, and thus sink into gloom. This is a fault. But no man can pos sibly overrate his guilt. Here he may give full latitude to his convictions and still fall infinitely short of the mark. To these reflections I am led by that pathetic burst of entreaty and indignation which appears in the text. in the text. God had long labored with the Jewish nation, and they had turned a deaf ear to

all his entreaties. At length he sent Nebuchadnezzar against them, who destroyed their temple and cities, and carried the mass of the people to Babylon. The few that were left took Jeremiah and removed with him to Egypt. There the prophet received a commission from heaven to renew his expostulations with that stubborn people, and to call their attention once more to the reasons of the divine conduct towards them. After charging them in the name of the Lord with their sins, particularly their idolatry, he subjoins the words which I have read: "Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, O do not this abominable thing that I hate." By the abominable thing was meant idolatry; but the same may be said of every sin.

The doctrine then which we may draw from the text is this, that sin is the abominable thing which God hates. It will be my object to illustrate and apply this doctrine. That sin is abominable to God appears,

I. From the nature of things.

II. From the expressions he has made of that abhorrence.

I. From the nature of things. Sin is directly opposed to all the wishes and designs of God. "God is love." The object which he pursues with infinite desire, and indeed his only object, is to raise an immense kingdom of creatures to the highest eternal happiness, and to enjoy himself the blessedness which he imparts. In order for this they must possess the same love that he does, and be

formed into an orderly kingdom, owning him for their Head and submitting affectionately to his dominion. To accomplish these ends he has issued a law, requiring them to love him with all the heart and their neighbor as themselves, and to express this temper in all their words and actions. The particular forms of conduct which are calculated to promote their mutual happiness, and which are therefore expressive of love, are marked out in the details of his law, whose grand object it is to secure a united, harmonious, and happy kingdom. He has left nothing unforbidden which is contrary to the good of the universe, and has tolerated no hostile principle by silence. His law of course is the universal standard of right.

Now sin consists in that dissociating principle which sets up a private interest against the public good. It splits up the universe into contending units; and that which was a kingdom of love and blessedness is now a hell. Though the social affections may sometimes set up the interest of a private circle in opposition to the public good, the chief thing that is arrayed against the universe is selfinterest. The grand root of sin is inordinate selflove. Out of this arises pride and all those malignant passions which set themselves to defend our own name or estate. Out of this arises that undue regard to personal gratification which shows itself in the idolatrous love of the world,-which shows itself in all those indulgencies which imbrute the man, which shows itself in all the crimes committed against society. Out of this arises the strenuous

all his entreaties. At length he sent Nebuchadnezzar against them, who destroyed their temple and cities, and carried the mass of the people to Babylon. The few that were left took Jeremiah and removed with him to Egypt. There the prophet received a commission from heaven to renew his expostulations with that stubborn people, and to call their attention once more to the reasons of the divine conduct towards them. After charging them in the name of the Lord with their sins, particularly their idolatry, he subjoins the words which I have read: "Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, O do not this abominable thing that I hate." By the abominable thing was meant idolatry; but the same may be said of every sin.

The doctrine then which we may draw from the text is this, that sin is the abominable thing which God hates. It will be my object to illustrate and apply this doctrine. That sin is abominable to God appears,

I. From the nature of things.

II. From the expressions he has made of that abhorrence.

I. From the nature of things. Sin is directly opposed to all the wishes and designs of God. "God is love." The object which he pursues with infinite desire, and indeed his only object, is to raise an immense kingdom of creatures to the highest eternal happiness, and to enjoy himself the blessedness which he imparts. In order for this they must possess the same love that he does, and be