be founded upon the supposition, that sinners are not to be condemned, except they have light, and sin against light. In a sense it is true, that we are not to be blamed for disregarding an object, however worthy, of which we are entirely ignorant; but the truth is, that mankind, even the heathen, are not wholly ignorant of moral good and evil, and generally have some idea of a Supreme Being. They have a law written in their minds, which teaches them, that murder, theft, lying, &c. are criminal; and their consciences often condemn them for their misconduct. "That which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened." Also, "When the Gentiles, which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: Which shew the work of the law written on their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another."*

2. It appears, that Mr. H. has omitted altogether the temper and disposition of the inind in his view of the sinfulness of both Jews and Gentiles. The requirements of God in his law are, that we should love him in the first place "with all the heart, soul, mind, and strength;" and then love our neighbor as ourselves. And the LORD looketh on the heart." Rom. I. 18-25, and II. 14, 15.

Therefore whatever our conduct may be, and whatever light we may possess, it matters but little comparatively speaking, if our hearts are not right before God. If the mind be predisposed to love God, then whenever his glorious character appears, either by the light of nature, or by the light of the gospel, the person possessing such a disposition will approbate and love that character, and him who bears it. But on the other hand, if there be in the heart a predisposition to dislike the character of Deity, then the more his perfections are made manifest, the greater will be the opposition of the sinful heart to such perfections.

This dislike of the perfections of God is apparent in mankind almost universally. In infancy there appears neither dislike nor approbation of the divine Being; but as soon as the child is capable of discerning any thing of the holiness and perfections of the great Author of all good, a dissatisfaction may be noticed. And the more the young mind learns of the perfections of the Deity by the light of the gospel, the more, generally speaking, is it averse to him. "If I had not done among them," says the Saviour, "the works which none other man did, they had not had sin, (that is in rejecting him,) but now have they both seen and hated both me and my Father."

What has now been noticed is a sad token of the general depravity, that pervades the whole human race. "The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies." Ps. LVIII, 3.

From this evil heart arises that opposition against the most essential truths of the word of God, which is so apparent through the world: particularly

against the scriptural representation of justice and mercy. It is viewed by many as unjust for God to execute wrath on the disobedient; and mercy must be exercised according to the wishes and direction of the opposer, or God himself does not escape severe and blasphemous censure. Mr. Belsham in his vindication of certain passages in a discourse occasioned by the death of Dr. Priestly, in the advertisement has these words: "He was inclined to hope, that a more general circulation of these letters (which he was about publishing) might contribute to communicate more correct ideas of the tenets, and to excite a greater abhorrence of the spirit of Calvinism, the direct tendency of which is to generate hatred of both God and man, and which represents the character of the divine Being in a light more odious, than that of the voluptuous Jupiter, of the sanguinary and ferocious Molock, or even of its own imaginary, malignant, and mischievous, but not altogether omnipotent, and infinite devil!" And may I not seriously add, that the suggestions of the injustice and cruelty in the everlasting punishment of the wicked found in Mr H's Apology, too much resemble the virulence of Mr. Belsham, p. 37, 50.

The Scriptures abundantly represent the children of men as being the enemies of God, and therefore cannot enter into his heavenly kingdom without regeneration. Now if the sinner die with this heart of opposition, he must of course awake in eternity, with the same, only in a greater degree; as he will discover the purity and glory of God in a clearer and more sensible light than he now does. This being the case, how can he be happy in the presence of him, in whom he has no delight? If the sinner

do not love the displays of the divine perfections as revealed in his word, and discerned in the outpourings of his Spirit, and in the conversation of the godly; how can he be delighted and happy, where there is an infinitely greater manifestation of his holiness, justice, and goodness!

3. If we do not believe in Christ, we are condemned already;" and need not to sin against light in order to justify God in our condemnation. The carnal mind is enmity against God; and we are guilty in a high degree, whether we be Jews or Gentiles, whether we have the light of the Scriptures or not: though the greater light we have, the greater is our guilt. "For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law shall be judged by the law." Rom. II. 12. To have enmity against God is the greatest of crimes, and the source of all crimes, and will of itself render us miserable as long as it continues. Were there no positive punishment inflicted on the sinner, yet his own sinful temper of mind would render him wretched forever. It is the natural and inevitable consequence of sin to render the subject miserable. If there be any cruelty in everlasting wo, it is in the sinner, and not in God. To object against the justice and goodness of our Creator in the endless wretchedness of the wicked, is like the man, who holds in his hand a cup of poison, and is continually tasting, and is determined to drink of it at all hazards. His neighbor, expostulates with him, warns him of the danger, remonstrates against the wickedness of the act, and urges him to forbear, and reject the deadly draught. At the same time the neighbor proposes a certain remedy for what he has already taken, procured at great

expense. But the man refuses the precious antidoté and wrangles with his friend, and complains of cruelty and injustice, and accuses the neighbor of killing hin, because he tells him that his cup is poison, and will certainly prove his death, unless he leaves it, and makes use of the proposed cure. In like manner many complain of God, for leaving sinners to perish in their own chosen way of sin, and also of want of love in those who tell the ungodly, that sin will be their eternal ruin if they do not turn from it, and look to the Lord for pardon and sanctification. 4. If I understand Mr. H he maintains that death is the end of the penalty of the law. He proposes this question respecting the inhabitants of Palestine, "Were they not really guilty, when they were So wicked?" He answers, yes, they were guilty enough to suffer death." And he observes, that "the Antedeluvians and people of Sodom" had to suffer death in an extraordinary manner, ou account of their extraordinary wickedness, and that too according to what each deserved" and that their punishment was proportioned to the degree of their erimes.*

But should we allow that death would atone for all our past sins; yet still being found at enmity with God, our sinfulness would continue,' and without renewing grace would continue forever; and consequently we must lie as long under the curse. If suffering and death should atone for our sins in this world; yet our sufferings must continue as we shall still be sinners.

Indeed it may be thought by some, that the sinner's heart will be changed in another world; but I know of no such intimation in the Word of God; *p. 85, 36. See also p. 44, 45, 94: