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ral man. Some sharp affliction, or piercing convi&tion obligerh hiin in some sort, to turn from his evil course : but his will not being renewed, religion is still against the grain' with hi'n, and there. fore this goes off, again, Pfal. Ixxviii. 34, 36, 37. 'Thu' a stone, thrown up into the air, may abide there a litýle while ; yet its natural heaviness will bring it down to the earth again: and to do urrenewed men return to the wallowing in the mire ; becaule altho’ they were washed, yet their swinith nature was not changed. It is hard to cause wet wood take fire, hard to make it keep fire : but it is harder than either of these to make the unrenewed will retain attained goodness; which is a plain evidence of the natural bent of the will to evil.

Evid, last. Do the faints serve the Lord now, as they were wont to ferve fin in their unconverted state? Very far from it, Rom. vi. 20. When ye were the servants of sin, ye were free from righteousness. Sin got all, and admitted no partner ; but now, when they are the fervants of Christ, are they free from finNay, there are still with them some deeds of the old man, lhewing that he is buit dying in them. And hence their hearts often misgive them, and slip afide unto evil, tuhen they wouli! do good, Rom. vii. 21, They need to watch, and keep their hearts with all diligence : and their fand experience teacheth them, that, He that trusteth in his own heart is a foul, Prov. xxviii. 26. If it be thus in the green tree, how must it be in' the dry?.

Fourthly, There is a natural contrariety,' direct opposition and enmity, in the will of man, to God himself, and his holy will, Rom. viii. 7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. The will was once God's deputy in the soul, set to command there for him ;, but now it is set up against him. If you would have the picture of it, in its natural state, the very reverse of the will of God represents it. If the fruit hanging before one's eyes, be but forbidden, that is sufficient to draw the heart' after it. Let me instance in the fin of profane swearing and curfing, to which some are so abandoned, that they take a pride in them; belching out horrid oaths and curses, as if hell opened with the opening of their mouths, or larding their speeches with ininced oaths, as faith, hath, fui'd ye, bai'd ye, and such like : and all this without any manner of provocation, tho' even that would not excuse them, Pray tell me, (1.) What profit is there here? A thief gets fo.nething in his hand for his pains; a drunkard gets a belly-full ; but what do ye get? Others serve the devil for pay ; but ye arc volun. teers, that expect no reward, but your work itself, in affronting of heaven. And if you repent not, you will get your reward in full tale; when yo go to hell, your work will follow you. The drunkard Thall not have a drop of water to cool bis' tongue there. Nor will the covetous man's wealth follow him into the other world : but ye shall drive on your old trade there. And an eternity shall be long enougli to give you your heart's fill of it. (2.) What pleasure is there here, but what flows from your trampling upon the holy law? Which of

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your senses doth swearing or cursing gratify? If it gratify your ears, it can only be by the noise it makes against the heavens. · Tho' you had a mind to give up yourselves to all manner of profanity and sens. uality, there is so little pleasure can be strained out of these, that we muit needs conclude, your love to them, in this case, is a love to them for themselves; a devilish unhired love, without any profpect of profit or pleasure from them otherwise. If any shåll say, these are monsters of men; be it so: yet alas! the world is fruitful of such monsters they are to be found almost every-where." And allow me to say, They must be admitted as the niouth of the whole unregenerate world against heaven, Rom. iii. 14. Whose mouth is full of curfing and bitterness. Ver. 19. Now we know, that what things foever the loro faith, it faith to them who are under the law, that every mouth may be ftopped, and all the world may become guilty before God. :55

I have a charge against every unregenerate man and woman, young or old, to be verified by the testimonies of the scriptures of truth, and the testimony of their owři consciences; namely, that whether they be professors or prophane, whether they be, seeing they are not born again, they are heart-enemies to God: to the Sor of God; to the Spirit of God: and to the law of God. Hear this, ye careless souls, that live at ease in your natural state. . . .

ist, Ye are enemies to God in your minds, Cpl. i. 21. Ye are not as yet reconciled to him, the natural eninity is not as yet slain, tho' perhaps it lies hid, and ye do not perceive it. " (1.) Ye are enemies to the very being of God, Psal. xv. 1. The food hath said in his heart, there is no God. The proud man would that none were above himself: the rebel, that there were no king, and the unrenewed man, who is a mass of pride and rebellion, that there were no God. He saith iç in his heart, he wisheth it were fo, tho' he be ashamed and afraid to {peak it out.' And that all natural inen ảre such fools; appears from the Apostle's quoting a part of this psalm, That every mouth may be Jopped, 'Rom. iii. 10, 11, 12, 19. I own indeed, that while the natural man looks on God as the Creator and Preserver of the world, because he loves his own self, therefore his heart riseth not against the being of his Benefactor : but this enmity will quickly appears when he looks on God, as the Rector and Judge of the world, bind. ing him, under the pain of the curse, to exact holiness, and girding him with the cords of death, because of his fin. Listen, in this case, to the voice of the heart, and thou will find it to be no Godor (2.) Ye are enemies to the nature of God, Job xxi. 14. They say unto God, Depart from us; for we desire not the knowledge of thy ways. Men set up to themselves an idol of their own fancy, instead of God; and then fall down and worship it.' They love him no other way, than Jacob loved Leah, while he took her for Ráchel. Every natural man is an enemy to God, as he is revealed in his word. An infinitely holy, just, powerful and true Being, is not the God whom he loves, but the God whom he loathes. In effect men naturally are haters of God,

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Rom. i. 30. And if they could, they certainly would make him another than what he is. For, consider it is a certain truth, That whatsoever is in God, is God: and therefore his attributes or perfections are not any thing really distinct from himself. If God's attributes be not himself, he is a compound being, and so not the first being (which to say is blasphemous) for the parts compounding are before the compound itself; but he is Alpha and Omega, the first and the last.

Now upon this, I would, for your conviction, propose to your consciences a few queries, (1.) How stand your hearts affected to the infinite purity and holiness of God? Conscience will give an answer to this, which the tongue will not speak out, If ye be not partakers of his holiness, ye cannot be reconciled to it. The Pagans finding they could not be like God in holiness, made their gods like themselves in filthiness: and thereby discovered what sort of a god the natural man would have. God is holy ; can an unholy creature love his unspottcil holiness. Nay, it is the righteous only that can give thanks at the rem mbrance of his holiness, Pfal. lxxxvii. 12. God is light; can Creatures of darkness rejoice therein? Nay, every one that doth evil kateth the light, John iii. 29. For, what communion hath light with darkness? 2 Cor. vi. 14. (2.) How ftand your hearts affected to the justice of God? There is not a man, who is wedded to his lusts, as all the unregenerate are, but would be content, with the blood of his body, to blot that letter out of the name of God. Can the male factor love his condemning judge? Or an unjustified sinner, a just God? No, he cannot, Luke vii. 47: To whom little is forgiven, the fame loveth little. Hence seeing men cannot get the doctrine of his Justice blotted out of the Bible; yet it is such an eye-fore to them, that they strive to blot it out of their minds. And they ruin themselves by presuming on his mercy; while they are not careful to get a righteousness, wherein they may stand before his Justice; but say in their heart, The Lord will nnt do good; neither will he do evil, Zeph. i. 12. (3.) How stand ye affected to the Omniscience and Omnipresence of God? Men naturally would rather have a blind idol, than an all-seeing

God; and therefore do what they can, as Adam did, to hide themselves · from the presence of the Lord. They no more love an all-seeing,

every-where present God, than the thief loves to have the judge · witness to his evil deeds. If it could be carried by votes, God would be voted out of the world, and closed up in heaven: For the language of the carnal heart is, The Lord feeth us not; 'the Lord hath for fukin the carth, Ezek. viii. 12 (4.) How stand ye affected to the Truth and Veracity of God? There are but few in the world, that can heartily subscribe to that sentence of the apostle, Rom. iü. 4. Let God be true, but every man a liar. Nay truly, there are many, who, in effect do hope that God will not be true to his word. There are thousands who hear the gospel, that hope to be saved, and think all safe with them for eternity, who never had any experience of the new birth, por do at all concern themselves in that question,Whether tþey are.born again, or not? A question that is like to wear out from among us this day. Oer Lord's words are plain and peremptory, Excepi a man be born again, he cannot see the kingdom of God. What are such hopes then, but real hopes that God (with profoundest reverence be it spoken) will recal his word, and that Christ will prove a false prophet? What else means the sianer, who, when he heareth the words of the curfe, blilit himní If in his heart, saying, I fall have peace, thoI walk in the imagination of mine heart, Deut xxix 19. Lafily, How stand ye efficted to the Power of God? None but new creatures will love him for it, on a fair view thereof; tho? others may slavishly fear him, upon the account of it. - There is not a natural man, but would contribute to the utmost of his power to the building of another tower of Babel,

to hem it in. On these grounds, I declare every unrenewed man | an enemy to God. .

2dly, Ye are enemies to the Son of God That enmity to Christ is in your hearts, which would have made you join the husbandmen, who | killed the heir, and cast him out of the vineyard: If ye had been beset with their temptations, and no more restrained than they were. Am I a dug, you will say, to have so treated my sweet Saviour? so said Hazael in another case; but when he had the temptation, he was a dog to'do

it. Many call Christ their sweet Saviour, whose consciences can bear 1 witness, they never sucked so much sweetness from him, as from their

sweet lusts, which are ten times sweater to them than their Saviour. He is no other way sweet to them, than as they abuse his death and sufferings, for the peaceable enjoyment of their lusts; that they may

live as they list in the world; and when they die, may be kept out of I hell. Alas! it is but a mistaken Christ that is sweet to you, whose i souls lothe that Christ, who is the brightness of the Father's glory, and

the exprel's image of his perfon. It is with you as it was in the carnal | jews, who delighted in him while they mistook his errand into the world, fancying that he would be a temporal deliverer to them, Mala

. i But when he was come, and fut as a refiner and purifier of suver, verse 2, 3. and cast them as reprobate silver, who thought to have had no small honour in the kingdom of the Messiah; his doctrine galled their consciences, and they rested not till they imbrued their hands in his blood. To open your eyes in this point, which ye are fo loch to believe, I will lay before you, the enmity of your hearts

against Christ and all his offices. .. i 1. Every unregenerate man is an enemy to Christ in his Prophetical

Office. He is appointed of the Father, the great Prophet and Teacher ; 1. but not upon the world's call, who, in their natural state, would have

unanimously voted against him: And therefore, when he came, he was condemned as a lęducer and blafpheiner. For evidence of this enmity, I will instance in two things..

Evidence 1. Consider the entertainment he ineets with, when he comes to teach fouls inwardly by his Spirit. Men do what they can to stop their ears, like the deaf adder, that they may not hear his voice.

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Rom. i. 30. And if they could, they certainly would make him another than what he is. For, consider it is a certain truth, That whatsoever is in God, is God: and therefore his attributes or perfections are not any thing really distinct from himself. If God's attributes be not himself, he is a compound being, and so not the first being (which to say is blasphemous) for the parts compounding are before the compound itself; but he is Alpha and Omega, the first and the last.

Now upon this, I would, for your conviction, propose to your consciences a few queries, (1.) How stand your hearts affected to the infinite purity and holiness of God? Conscience will give an answer to this, which the tongue will not speak out, If ye be not partakers of his holiness, ye cannot be reconciled to it. The Pagans finding they could not be like God in holiness, made their gods like themselves in filthiness: and thereby discovered what sort of a god the natural man would have. God is holy ; can an unholy creature love his unspotteil holiness? Nay, it is the righteous only that can give thanks at the remembrance of his holiness, Pfal. lxxxvii. 12.. God is light ; can creatures of darkness rejoice therein? Nay, every one that doth evil ; hateth the light, John iii. 29. For, what communion hath light with darkness? 2 Cor. vi. 14. (2.) How ft and your hearts affected to the ? justice of God? There is not a man, who is wedded to his lusts, as all the unregenerate are, but would be content, with the blood of his body, to blot that letter out of the name of God. Can the malefactor love his condemning judge? Or an unjustified sinner, a just God? No, he cannot, Luke vii. 47: To whom little is forgiven, the fame loveth little. Hence seeing men cannot get the doctrine of his Justice blotted out of the Bible; yet it is such an eye-fore to them, that they strive to blot it out of their minds. And they ruin themselves by presuming on his mercy; while they are not careful to get a righteoufness, wherein they may stand before his Justice; but say in their heart, The Lord will not do good; neither will he do evil, Zeph. i. 12. (3.) How stand ye affected to the Omniscience and Omnipresence of God? Men naturally would rather have a blind idol, than an all- seeing God; and therefore do what they can, as Adam did, to hide themselves from the presence of the Lord. They no more love an all-feeing, every-where-prefent God, than the thief loves to have the judge witness to his evil deeds. If it could be carried by votes, God would be voted out of the world, and closed up in heaven: For the language of the carnal heart is, The Lard feeth us not; the Lord hath for fukin the carth, Ezek. viii. 12 (4.) How stand ye afected to the Truth and Veracity of God? There are but few in the world, that can heartily subscribe to that sentence of the apostle, Rom. ii. 4. Let God be true, but every man a liar. Nay truly, there are many, who, in effećt do hope that God will not be true to his word. There are thousands who hear the gospel, that hope to be saved, and think all safe with them for eternity, who never had any experience of the new birth, i por da at all concern themselves in that question, whether they are born!

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