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It is one strong presumptive evidence in favour of the truth of that system of religion which the Bible propounds to our acceptance, that its doctrines are not calculated to attract human favour or approbation. There is no traceable indication in them of an attempt at adaptation to human prepossessions. They do not bend to human frailty: they concern themselves not with human antipathies or predilections. They present a stern and unmovable aspect.

I. CONSIDER WHAT THE DECLARATION IS, AND HOW MUCH IT IMPLIES. A case is put. God has revealed in His holy Word a law for the regulation of His creatures. This law, the index of His Will, is the transcript of His own mind and character. It is therefore holy, just, and good: it is pure, perfect, and spiritual. Nothing else could proceed from Him. Has the law been transgressed (it matters not how much)? If it has been transgressed, it is to no purpose to plead in what a slight particular the transgression was committed. But the excuse is heard, that no other fault can be found, that perfect obedience has been rendered in every other particular. But why was it not fulfilled in this? justice promptly, but confoundingly demands. The offender is speechless; for the stern reply crushes in pieces his vain allegation, and shivers it to the winds. There was a young man, whose reply, when Christ rehearsed to him his duties, was, "All these have I kept from my youth." One thing he lacked, and that was deadness to the world. In one point of that law he offended, and that point was covetousness: he was living in the continual breach of the tenth commandment. Now, this is an invisible sin: it is not of a palpable and outward character like the rest; and the young man had never broken the other nine literally, or at least flagrantly; yet the text pronounces this verdict upon him, "He is guilty of all."

II. BUT LET US SEE UPON WHAT PRINCIPLE THIS IS DECLARED. The principle is simply this, that the law is one and indivisible. It is true its requirements are ten in number; but the law itself is one. If you can set at naught God's authority in one particular, you can in another: no distinction can be drawn here. If one link of the chain is broken, the chain is broken. The blow that splits a mirror into two might as well shiver it into a thousand pieces. The invasion of one law of his country deprives the culprit of his liberty or his life; and justice is deaf to any such plea as that he has kept every other law.

III. CONSIDER THE APPLICATION OF THIS PRINCIPLE TO OURSELVES.

1. It shuts every mouth: it stops boasting; hereby the seemingly innocent are brought in guilty. It hence appears that there are no little sins, that the slightest delinquencies are noticed; and the tendency is to open men's eyes to their guilt. The law, as thus explained, admits of no escape.

2. One other result which proceeds from this principle in its application, is the arousing men out of their careless security. This the law does by discovering to them the enormity of their guilt, because it shows to them the infinite turpitude of one transgression. It is virtually equal in magnitude with many; for "whosoever offendeth in one point is guilty of all." Thus, each sin is a boundless evil its guilt transcends all calculation.

IV. NOTICE THE MEANS OF ESCAPE FROM CONDEMNATION.

1. If there is any poor sinner, halting from his iniquities now, under the fear of conscquences to which before he has been blind, I would bid such a one not despair. Look to Jesus: He has died for you. Repent truly of your sin, and apply to Him for mercy. He will not cast you out: you may be saved by believing in His name.

2. But let me address a few words to the Lord's people before I conclude.

(1) In reference to your privileges. Although you have offended in one, and in more than one point of the law, yet you are no longer held to be guilty of all, or indeed of any. Your answer to all charges is this: "Who is He that condemneth? it is Christ that died; yea, rather that is risen again; who also makes intercession for us." Yes yell know that if any of you sin you have an advocate with the Father, who pleads for you His own all-availing propitiation. Therefore you are free.

(2) I would only add one word of a caution. I have said you have liberty. Yet use not this liberty as a license to transgress. See that you abuse not your privileges; neither requite God's mercies with base ingratitude.

(H. Smith, M. A.)

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KJV: For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

WEB: For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.