not endure; and unitedly engaged to free themselves, if possible, from their obligations to God. They said in words and actions, "Let us break their bands asunder, and cast away their cords from us." This is equally the spirit and language of sinners at the present day. They wish to break loose from God, and throw off every divine restraint. The plain import of the text may be expressed in this general observation,

That sinners endeavor to free themselves from all obligations to God. I shall show,

I. What obligations they are under to God;

II. That they endeavor to free themselves from such obligations; and,

III. That their endeavors will be in vain.

I. I am to show what obligations sinners are under to God. These are of various kinds.

1. They are under natural obligations to God. Their nature as dependent creatures, forms an intimate connection between them and their Maker. Their dependence is constant and absolute. They cannot exist a moment without the immediate exertion of divine power. When God brought them into being, he gave them no power to preserve themselves in existence. They are no less dependent on God for preservation than they were for creation. This is true of all created beings. They have no self supporting, or self preserving power. In God they live, and move, and have their being. There is precisely the same connection between God and all his creatures, as there is between cause and effect; and it is well known that an effect can exist no longer than the cause which produced it continues to operate. My hand supports my book, which would instantly fall if I should withdraw my hand. The hand of God supports my existence; and if he should withdraw his hand I should no longer exist. This is true of all the children of men. They are continually in the hand of God, and must be so as long as they exist. Their dependence is absolute and universal. It respects all their natural powers and faculties, whether corporeal or mental. They are not sufficient to think, or speak, or act of themselves, independently of the presence and efficiency of God. They are as near to God, and as dependent on him, as omnipotence can make them. This natural dependence is a natural bond, cord, or obligation, by which God binds them to himself as closely and strongly as possible. And there is no idea more familiar to their minds than this of dependence. It springs up in their minds in infancy, increases in childhood and youth, and becomes stronger and more familiar through every stage of life. As soon as any one realizes that he is a creature of God, he cannot help believing that he

is under a natural obligation to him, by reason of his entire dependence on him for life and breath and all things.

2. Sinners are under a moral, as well as a natural obligation to God. He is a being possessed of every natural and moral excellence. His heart is full of love and good will to all his creatures of every character, condition or capacity; and all his natural perfections are under the influence of his perfect and universal goodness. He has never said, nor designed, nor done any thing but what his perfect goodness dictated. And he never will do any thing contrary to the perfect benevolence of his heart. He never will feel nor express any justice but benevolent justice, nor any mercy but benevolent mercy, nor treat any creature in any other manner than a benevolent manner. His moral perfections are equal to his natural. He is as infinitely holy, just and good, as he is infinitely wise, knowing and powerful. And all these moral perfections he is every where displaying, before the eyes of all mankind, in all the works of creation and providence, which lay them under moral obligations to love, adore and obey him. So the apostle declares in the first of Romans. Speaking of the heathen themselves, who were destitute of divine revelation, he says, "Because that which may be known of God is manifest in them; for God hath showed 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." The moral perfections of God are supremely amiable, and bind all mankind to love him supremely. The supreme moral excellence of God lays every intelligent creature, who is capable of seeing it, under moral obligation to glorify him as God. As every sinner is capable of knowing that God is perfectly good, so he is under moral obligation to love him for his goodness. And as he is capable of seeing that all the favors he enjoys come from his kindness and beneficence, so he is under moral obligation to thank him for every blessing which he receives from his hand. The whole earth is full of the goodness of God; and all men feel the happy influence of it, which binds them to feel and express supreme love to his character, and cordial obedience to every intimation of his will.

3. Sinners are under legal, as well as natural and moral ob

ligation to God. His absolute supremacy gives him an independent right to assume the character of lawgiver. It properly belongs to him to give law to all his intelligent creatures. This right he has exercised towards mankind. He has expressly required them to love him with all the heart, with all the soul,

with all the mind, and with all the strength. This is the fundamental law of his kingdom, and virtually comprises all the precepts, prohibitions and threatenings contained in his word. This is a legal obligation, which God has laid upon sinners In addition to the obligation arising from his moral character, prior to law. His moral character binds those to whom he has never given law, by a mere moral obligation; but his revealed will binds all those to whom it is made known, by a legal obligation. Hence the apostle says, "Whatsoever things the law saith, it saith to them who are under the law." No law can bind those to whom it is not given and made known. But every law binds those to whom it is given and made known, in exact proportion to the authority of the lawgiver; for all legal obligation arises solely from the authority of the lawgiver. The law of God binds men in exact proportion to his authority over them; and since his authority over them is absolute and unlimited, his law binds all to whom it is given, with an infinite obligation to obedience. As his law is contained in his word, so it is sent to all to whom his word is sent; and infinitely binds all who become acquainted with it. Thus all sinners in this land of gospel light, are under natural, moral and legal obligations to God. These natural, moral and legal bonds, like a threefold cord, bind them to be and do whatever God has required. And these obligations lie upon them in their full force, whether they are willing or unwilling to be bound by them. All divine laws bind the conscience, let the heart be what it will. And since sinners have consciences as well as saints, notwithstanding the total corruption of their hearts, so they are under every kind of obligation to love and obey God that saints are. I proceed to show,

II. That sinners endeavor to free themselves from all the obligations which they are under to God. They wish and endeavor to break his bands, and cast away his cords from them.

I. This appears by their mode of speaking upon this subject. The inspired writers tell us what they say about their obligations to God. "They say unto him, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?" The same inspired writer, describing the wicked man and his feelings towards God, says, " He would fain flee out of his hand." David represents the inward language of the sinner as expressing the same feelings. "The fool hath said in his heart, There is no God." When Moses called upon Pharaoh in the name of God to let his people go, he obstinately said, "Who is the Lord, that I should obey his voice? I know not the Lord, neither will I let Israel go."

Christ, in the parable of the talents, represents sinners as saying in regard to God, We will not have him to reign over us. Whenever sinners speak out their feelings towards God, their language implies that they wish there were no God, that they desire to banish him from their thoughts, and that they endeavor to get out of his hands and free themselves from all obligations to him.

2. They manifest the same carnal mind which is enmity against God, by their mode of reasoning, as well as speaking upon this subject. They endeavor to reason away all their obligations to God. Sometimes they argue against their natural obligation to him. They say that, since God has brought them into being, and given them their rational powers and faculties, they are able to love or hate, choose or refuse, to act, or not to act, independently of his aid, direction, or control. They insist upon it that as moral agents, they have a self determining power over all their thoughts, affections, words and actions. They imagine they can demonstrate that they have an independent existence, and an independent power to originate all their own volitions, and govern all their own conduct, without the least interposition of divine power, or superintendency. They boldly speak this independent language, when they say, "With our tongues will we prevail; our lips are our own; who is Lord over us?" If they are told that this mode of reasoning against their natural obligation to God is so absurd that they cannot believe it themselves, they will generally grant that it is so; but they will immediately and confidently plead, that if they are absolutely dependent on God, then they are under no moral nor legal obligation to him. They say, if they live, and move, and have their being in God; if they are in his hand, as the clay is in the hands of the potter, then they are mere machines, have no moral freedom, and are under no moral, or legal obligation to God. They say their entire dependence destroys both their activity and accountability; and God has no right to blame them for being what he has made them, nor for doing what he has caused them to do. Thus sinners argued near two thousand years ago, when Paul told them, God has mercy on whom he will have mercy, and whom he will he hardeneth. They were then ready to ask, "Why doth he yet find fault; for who hath resisted his will?" And how often do we now hear the same mode of reasoning against all obligations to love and obey God? Let the duty of repentance or faith be urged upon a sinner, and how promptly and confidently will he reply, I cannot repent, nor believe with my present heart; and I cannot make a new heart; this is the work of God; and until he performs this work for me, I cannot be bound to love

him, nor blamed for not loving him. I am a sinner, and as such I am under no obligation to become a saint, a believer, or friend to Christ. If we should now ask this person Are you serious are you in sober earnest in reasoning thus against your obligations to your Maker? he would seriously answer, I am in earnest, and I verily believe what I say is reasonable and unanswerable. We do not pretend to answer this mode of reasoning at present, but only ask whether this is not the common mode of reasoning among sinners? and does it not clearly prove that they desire and endeavor to disannul and dissolve all their moral and legal obligations to God? Besides, 3. It appears from their mode of acting, as well as from their mode of reasoning and speaking upon this subject, that they desire and endeavor to free themselves from all obligations to become reconciled and obedient to God. They have actually exerted themselves to break his bonds and cast away his cords from them. When God sent a written message to Jehoiakim, king of Israel, did he not, after Jehudi had read three or four leaves, take it and cut it with his pen-knife and cast it into the fire, until all the roll was consumed? And did he not do this to get loose from his obligations to God? Since then, have not the kings of the earth set themselves and the rulers taken counsel together to burn the Bible? We have certainly had accounts of such conduct, not only several hundred years ago among Pagans, but of late years among a nation that has been both civilized and Christianized. And what greater effort could have been made to throw off all allegiance and subjection to the God of heaven? Nor is there reason to doubt whether the same spirit still remains in this land. This spirit our Saviour represents as reigning in the hearts of sinners under the light of divine truth. Hear his parable in the twelfth of Mark. "A certain man planted a vineyard, and set an hedge about it, and digged a place for the wine-fat, and built a tower, and let it out to husbandmen, and went into a far country. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. And they caught him, and beat him, and sent him away empty. And again he sent unto them another servant: and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. And again he sent another; and him they killed, and many others; beating some and killing some. Having yet one son, his well beloved, he sent him also last unto them, saying, They will reverence my son. But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. And they