mouth must be stopped, and all the world become guilty before Godf."
With equal force the Scriptures mark the incapa- city of man to restore himself either to the favour or the image of God. So far is man from being able to recommend himself to God, that " every imagination of the thoughts of his heart is evil, only evil conti- nually8." Nor can he of himself return to God ; since it is " God alone who can give him either to will, or to do, any thing that is goodh."
I forbear to expatiate upon this ; because, as I am anxious not to overstate the necessities of man, so I am desirous that all which I do state should be as far as possible in the words of God himself.
Yet I would observe, that this statement, brief as it is, ought to be well understood, and well consi- dered : for, unless we clearly discern the necessities of man, we can never duly appreciate the provision which God has made for the relief of them. In truth, we cannot better understand the necessities of man, than by comparing his condition with that of the fallen angels. They, when they had contracted guilt, were unable to remove it ; and, when they had lost the divine image in which they were created, were unable to restore it : and, having no provision made for them by God himself, they are left to endure the penalty of their transgression, in endless, irremediable misery. And I am not aware of even a shadow of difference between them and us in this respect, except so far as the sovereign grace of God, in which they found no interest, has interposed for us. I think this is the very truth before God ; nor can I conceive that any one of a candid mind can entertain a doubt respect- ing it. But, if this were really felt, our work in establishing the truth of the Gospel would have no difficulties to encounter. It is the pride of the human heart which interposes the great obstacle to men's reception of the Gospel. They are averse to see the extent of their necessities : they will contend for some
' Rom. iii. 9—19. s Gen. vi. 5. h Phil. ii. 13.