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SERM. thefe Laws, i. e. of the Law of Nature or Revelation, is Sin.

II.

But now as the Law of GOD is twofold, fo is the Tranfgreffion of it. And a Law may be tranfgreffed either by doing what it forbids, or by neglecting what it requires. Therefore if a Man does that which is forbidden either by Reason or Scripture, or neglects to do that which is required by either of them wilfully and allowedly in any fuppofable Circumstances, that Man fins. Because he is chargeable with a plain and palpable Violation or Tranfgreffion of the Law of God.

This then is the only Rule we have to go by in this Matter: And it seems so plain, that one would think there fhould be no danger of any one's mistaking it, either one way or the other: that is, that any one that does but impartially attend to this plain definition of Sin, should ever take those things to be Sin which are not, on the one Hand; or think those things to be no Sins which really are fo, on the other. For it is only confidering what one Law of Reason or Revelation does fuch an Action contradict or tranfgrefs, and the matter is decided. If upon a competent Acquaintance with those Laws

II.

Laws we find it contradicts none of them, SERM. the Action is no Sin, however fome weak and uncharitable People may cenfure it; or if we find it certainly does contradict fome one of them, it certainly is a Sin, however fome ignorant and profane Men may pretend to justify it. And this I think is all that is néceffary to be faid under this Head. However it may not be amiss to subjoin two or three brief Remarks by way of Corollary or Inference. Hence then I infer,

1. That the Bounds between good and evil are not vague and uncertain, but fixed and determinate.

Though the lowest degree of what is unlawful may not perhaps by fome Perfons, and in certain Circumftances, be easily distinguished from the utmost of what is lawful, yet there are always certain fixed Limits or Boundaries which part the extremes of both : which will foon be discerned by every one that will but give himself Liberty and Leisure seriously to attend to the Rule before mentioned: whereby no man of an honeft and unbiassed Mind can be at a loss to judge of, and distinguish between Good and Evil.

It is true, that may be Sin in one perfon that is not fo in another. Because that Ac

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II.

And

SERM. tion which is fit and right and reasonable in one Perfon may not be fo in another. the fame Action may be lawful at one Time and not at another: because the Circumstances of Time and Place, &c. may render it unfit and unreasonable. But ftill the Rule holds univerfally; (viz.) "that whatsoever "Action, all Circumftances confidered, at

any particular time appears to be contrary " to any part of the Law of Nature or Re"velation, that Action is undoubtedly fin"ful. And that Action in which there ap

pears no fuch Contradiction or Contrariety "to any part of thofe divine Laws is not "finful." And hence it will further follow,

2. That there is a great deal more Sin in the World than fome People are willing to allow.

Men in general are apt to entertain too flight and fuperficial notions of Sin: both of it's Nature and Confequences; or what it is, and what it deferves: either not allowing many things to be Sin which, in the Sight of GOD, certainly are; or not imagining the Confequences of it to be so very fatal as they will hereafter be found to be. And all for want of judging of both by fome fixed, right and certain rule: or owing to their forming

a Judg

the

wrong

II.

a Judgment by fome wrong rule; either by SERM. Notions of others, or fome falfe Principles of their own. And hence it is that fome Persons will justify thofe things as innocent or indifferent, which to others who have a better Understanding in religious things, appear exceeding finful.:

3. From this plain and fhort Definition of Sin we see the Folly and Absurdity of fuppofing that any do, or can, in this World, live entirely free from it. In direct contradiction to Scripture, which exprefsly declares that this is what no Man ever did, or can do (a). Whatever Action in any Circumftance or Person is contrary to any part of the Law of Nature, or the Word of GOD, that is Sin. And furely if we confider but the great Extent of these Laws, (which the Pfalmift fays, are exceeding broad) together with the Weakness of our Frame, the Corruption of our Natures, the Deceitfulnefs of the Heart, and the Temptations of the World and Devil, it could never enter into our Thoughts, that it was poffible for any mere Man, in the present state, and under his prefent difadvantages, to come up fully (a) See 1 John i. 8, 10. James iii. 2. 1 Kinga viii. 46, Pfal. cxliii. 2. 2 Chron. vi. 36,

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SERM. fully to all that the divine Laws require of II. him; fo as never to tranfgrefs any one of

them, either in point of Omiffion or Commiffion. This is great Enthusiasm. And in fhort to affert it, is itself a Sin. Because it is to affert a Falfhood; and that which evidently appears to be fo both from Scripture and Reafon.

And having thus fhewed you what is Sin, I am now,

2. To confider it as the Sickness, Disease or Distemper of the Soul.

The whole, faith our Saviour, have no need of a Phyfician, but they that are fick. That is, (as he explains himself in the following Words) the felf-righteous have no need (in their Opinion) of a Saviour, but the selfconvicted Sinner, ver. 32. I came not to call the Righteous, but Sinners to Repentance. Hence then it follows, that Sin is the Sickness of the Soul.

To illuftrate which Propofition I need only draw a Parallel between this and the Sickness of the Body. Which will fet the matter in an easy and familiar Light; and fhew you the great Propriety of this Reprefentation of Sin, as the Sickness or Diftemper of the Soul,

And

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