but left their own Habitation, God hath reserved in everlasting Chains under Darkness unto the Judgment of the great Day".

Now, we have tranfgreffed against the same Sovran Ruler: We have offended the fame GoD: We have rebelled against the fame Supreme Authority: Yet Mercy comes, unpre vented, unimplor'd, unfought!

But let us imagine for a Moment that we had been left to the natural Confequence of our Tranfgreffions, as the Fallen Angels have been: Exclude from your Thoughts the very Notion of a Saviour; and we fhall discover a Scene, horrid, and extremely awful to behold! A World of Rebels! Sinners from Generation to Generation! Hateful and hating one another! Helpless! Hopeless! Lingering out wretched Life under all the Terrors of a guil ty Conscience! Dying! Yet dying to live for

ever in Pain!

This would have been the Condition of our World in general, and of this Congregation in particular, had it not been for that Jefus, who died to redeem it: And yet, be astonished,

O Heavens! In this very World he is rejected and dispised!

this

The whole New Teftament turns upon Hinge. It fuppofes us to be loft, undone, ruined, guilty, fallen Creatures. It takes for granted; nay, it afferts in plain Terms, that the Wrath of GOD, by Nature, confidered in and of ourselves, abideth on us; and that there is no efcaping the Divine Condemnation but by believing in, and cordially embracing the Redeemer, as he is offered in the Gospel, Hence, Jefus Chrift fays of Himfelf; "The Son of Man is come to feek and to fave that which was loft: I came not to call the Righteous, but Sinners to Repentance: He that believeth on the Son, is not condemned: But he that believeth not, is condemned already". Upon this Principle proceeds the poffitive Declaration of John the Baptift; "He that believeth on the Son, hath everlasting Life": But fuppofe any Man does not believe on the Son, what is to be the Confequence?" He that believeth not the Son, shall not fee Life; but the Wrath of God abideth on him", St. Paul alfo to the

、,,

fame

fame Purpose affures us, "This is a faithful Saying, and worthy of all Acceptation, that Chrift Jefus came into the World to fave Sinners". This was his Errand, his Defign. It was the Whole of his Undertaking. For Guilt, not Innocence, the Saviour died. 'Twas That alone could justify his Death. And if this is not laid down as a first Principle, the whole Scheme of Salvation revealed in the Gospel, muft appear dark and unintelligible, if not totally unnecessary.

"But, it may be faid, If the World was in "this loft, ruinous Condition, why could not "Gon pardon the Sins of Men, and admit "them into Favor, without the Expence of his "Son's Blood? Why was it not done as a mere "Act of Grace, without any Satisfaction"?

If Men could have been pardoned and admitted into Favor without a Satisfaction, confiftent with the Honor and Dignity of the moral Perfections and Government of God; the effential Goodness of the Divine Nature leaves us no Room to doubt but it would have been done, without that amazing Scheme of Redemption

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demption and Salvation which the Gospel exhibits. God is not prodigal of his Gifts; much less would he be prodigal of the Sufferings and Death of his divineft, dearest Son. If all the Cattle on a Thoufand Hills; if Thousands of Rams, or ten Thousands of Rivers of Oil; if our Firft-born could have fatisfied for our Tranfgreffions, or the Fruit of our Bodies for the Sin of our Souls; if the Cherubim and Seraphim, which adore and burn before the Throne of GOD; if any, or if all of these, could have paid the mighty Sum our Ranfom demanded: Yea, if there had not been a real Neceffity for an infinite Satisfaction to Divine Juftice; not to make GoD propitious, or merciful (for that He is effentially) but to make Way for the honorable Exercise and Display of his pardoning Love and Mercy: I fay, if there had not been a real Neceffity for fuch a Satisfaction, we may be fure it would not have been required.

But fince infinite Wisdom, in Concurrence with infinite Goodnefs, did really require that

Jefus fhould give his Life a Ranfom for many,

we

we may be very confident, that the Perfection of the Divine Nature and Government made it abfolutely necessary.

A private Perfon is at Liberty to forgive Injuries as often as he pleases; nay, it is his Duty fo to do; and it is scarce poffible to offend by an Excess of the generous Virtues of Mercy, Compaffion, and Forgiveness: But a Magiftrate must confult, not merely the gentle Feelings of his own compaffionate Breaft; but the Honor and Dignity of his Office, Character, and Government. For a private Perfon to pardon Injuries, even beyond Seventy Times Seven, is Heroic, is God-like: But for a Magistrate to carry his Lenity to the fame Extent, is Tamenefs rather than Benignity. No Government upon Earth could long fubfift upon fuch Principles of exceffive Indulgence. Apply this Obfervation to the Case before us, and

you will fee how neceffary it is, that the fupreme Magiftrate of the Universe should demand Satisfaction for the Dishonor done to his Government by the Apoftacy of Man.. That Man fhould be faved was not neceffary; Justice

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