fore they cannot be fo strong in any one fenfe, as to controul the meaning of more plain and express declarations of holy writ: nor can we reasonably imagine that the holy writers forgot or neglected to acquaint us with our beft advantage, and left it to a fingle expreffion in an epiftle of St. Peter, to inform us of fomething more comfortable and beneficial to us, than the general terms, as propofed in the Gospel, do contain.

Secondly, We must not fo expound this, or any other paffage of Scripture, as to raise up a doctrine contumelious and reproachful to God, or inconfistent with his attributes of holiness and juftice. Now there is nothing more reproachful to God, than to deal with him as if you could purchase a pardon or an indulgence at his hands, as if you could compound fins with him, and bargain for so many acts of charity in lieu of fo many acts of extortion and oppreffion, which you have been, or do intend to be, engaged in. Confider, with the Almighty dwelleth truth and justice, and in the court of heaven there is no commutation for iniquity; no excufe for it, but forfaking it; no pardon for it, but by renouncing it. Go, and fin no more, fays our Saviour to the woman taken in adultery. You fee here the condition of pardon for fin; so effential a condition, that no indulgence, no charter can be good, that wants this clause.

Under these limitations then, let us confider how far we may apply this fovereign remedy of charity to our own fins.

We may confider our fins as paft, present, and to come. With refpect to our paft fins, it is out of

our power to recall them with refpect to our prefent, it is in our power to forfake them: with respect to those to come, it is in our power to prevent or avoid them. To begin with the laft: no fort of degree of charity can fo far vacate the duties of virtue and religion, as to make it unneceffary for us to avoid the occafions of fin for the time to come. To reform mankind is the end of the Gospel; and it is the conftant call of God to us, fpeaking by the voice of nature and revelation, that denying all un godliness, we should live righteously and foberly in this prefent world. It is abfurd therefore to fuppofe, that either nature or revelation can diffolve our obedience to God, or fhew us a way how we may. fafely give scope to fin, and promise ourselves the pleafures of iniquity with fecurity. Nay, charity itself, could it poffibly entertain fo malicious a thought against God, as to lay up for itself an opportunity of finning against God with impunity, would ceafe to be charity; and our very remedy, fo applied, would turn to poison in our hands.

Secondly, As to our prefent fins as it is in our power, fo it will ever be our duty, to forfake them; and nothing can dispense with this obligation. We muft not therefore pretend to balance our good and evil together, and fondly imagine, that our virtues do fo far exceed our iniquities, that we may safely enjoy them. Our Saviour tells us, that when we have: done our utmost, we must say that we are unprofitable: fervants. Where then is our claim to fo much merit and righteousness, as may render it proper for us to do less than our utmost, and may entitle us to the reward of the fervants of God, whilst we wilfully cop

tinue the fervants of fin? Such a pretence once allowed would render repentance unneceffary, would vacate the terms of the Gofpel, and, by fetting up one new remedy for fin, would render ineffectual all that ever nature or revelation prescribed.

Thirdly, As to our paft fins: it is not in our power to recall them. Here therefore the goodness of God has provided a remedy, that we may not pe rifh everlastingly. This then is the only cafe in which we have any encouragement to feek for a cover for our fins. If we are indeed fincere in defiring to ferve God and fave ourselves, we may forfake our present iniquities, and avoid them for the future'; and therefore to propofe after-remédies would be to encourage fin: but, for our paft offences, we cannot recall them; here therefore a remedy is néceffary, and here the goodness of God has provided one. Repentance and amendment of life is the remedy provided; and fince charity is the perfection of the law, to forfake fin, and to live by the rules of charity, is the fureft, the most effec tual way to obtain pardon. Under thefe reftraints let not the finner be difcouraged in his hopes, that charity fhall cover the multitude of fins; for his hope fhall be confirmed to him by him who is true and faithful, and cannot deceive.

But even in this cafe there is need to guard against mistakes: for, though returning to our duty and the works of charity is the best amends we can make for the guilt of paft offences; yet cha rity will not be accepted of God in lieu of justice. If we have injured and defrauded our neighbour, our debt to him will not be paid by charity to an

other. An hundred pounds given to the poor will not atone for a thousand, nor even for an hundred, gained by extortion or oppreffion. We must do juftice before we pretend to be charitable, even in this fenfe, and refund our wicked and ungodly gains, before any part of our wealth can be made an acceptable facrifice to God. It is too common for men to compound fuch debts as these, and to imagine they fanctify their extortion by laying out part of it for the glory of God, as they love to speak: but it is the highest infolence and affront to God to think to bribe his justice, and to obtain his pardon, by fuch a piece of corruption as any human court would condemn. Go to any court of juftice, tell them that you have by fraud and extortion got a thousand pounds from one man, but you are willing to give an hundred to another who is in great want: what would they say to you? Would they not tell you, that your charity was hypocrify, a pretence to cover iniquity? And fhall not God judge rightcoufly, who knows your fraud, whether you will own it, or not?

In a word: charity will not atone for want of juftice. Owe no man any thing, fays the Apostle, but to love one another. Firft pay the debts of juftice, and then think of charity; at least, till the debts of juftice are discharged, do not imagine that your charity will cover the multitude of fins.