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yours also. But all these things will they do unto you for my name's Fake. That Levi was the son of the hated, seems not to have been without a mystery, which the world in all ages, hath unriddled.' But tho' the earthen vefjel, wherein God has put the treasure, be turned, with many, into velfels wherein there is no pleasure, yet, why is the treasure itself slighted? But fighted it is, and that with a witness this day. Lord, who hath b lieved our report? To whom full we speak Men can, without remorse, make to themselves silent Sabbaths, one after another. And alas! when they come to ordinances, for the most part, it is but to appear (as the word is, to be seen) before the Lord, and to tread his courts; namely, as a company of beasts would do, if they were driven into them, Ifa. i. 12. so little reverence and awe of God appears on their spirits. Many frand like brazen walls before the word, in whose corrupt conversation the preaching of the word makes no breach. Nay, not a few are growing worse and worse, under precept upon precept: and the result of all is, They go ant fall backward, and be broken, art, Jured, and taken, Ila. xxviii. 13. What tears of blood are sufficient to lament that (the gospel) the grace of God, is thus recerved in vain! We are but the voice of one crying, the Sneaker is in heaven; and speaks to you from heaven by men: why do ye refuse him that Speaketh? Heb. xii. 25. God has made our Mafter heir of all things, and we are sent to court a spouse for him. There is none so worthy as lie; none more unworthy than they to whom this match is promised; but the prince of darkness is preferred before the Prince of Peace. A difinal darkness overclouded the world by Adam's fall, more terrible than if the sun, moon and stars had been for ever wrapt up in blackness of darkness; and there we thould have eternally lain, had not this grace of the gospel, as a fhining fun, appeared to dispel it, Tit. ii. 11. But yet we fly like night owls from it; and like the wild beasts, lay ourselves down in our dens; when the sun ariseth, we are struck blind with the light thereof; and, as creatures of darkness, love darkness rather than light. Such is the enmity of the hearts of men against Christ, in his prophetical office.

2. The natural man is an enemy to Christ in his priestly office. He is appointed of the Father a Priest for ever: that, by his alone sacrifice and interceflion, finners may have peace with, and access to God; but Christ crucified is a stumbling-block, and foolishness to the unrenewed part of mankind, to whom he is preached, 1 Cor. i 23. They are not for him, as the new ånd living way. Nor is he by the voice of the world, an High Priest over the house of God. Corrupt nature goes quite another way to work.

Evidence 1. None of Adam's children naturally incline to receive the blessing in borrowed robes; but would always, according to the spider's motto, owe all to themselves; and so climb up to heaven on a thread spun out of their own bowels. For they desire to be under the law, Gal. iv. 24. And go about to establish their own righteousn fs; Rón. š. 3. Man, naturally, looks on God as a great Master; and

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and officers into his kingdom, not to be found in the book of the manner of his kingdom, disposing of the external government thereof, as may best suit their carnal deligns. Such is the enmity of the hearts of men against Zion's King.

Evid 2. How unwilling are men, naturally to submit unto, and be hedged in by the laws and discipline of his kingdom! As a King, he is a Law.giver, (Isa. xxxiii 22.) and has appointed an external government, discipline and censors, to controul the unruly, and to keep his professed subjects in order, to be exercised by officers of his

own appointment, Matth. xviii. 17, 18, 1 Cor. xii. 28. 1 Tim. V. 17. i Heb. xiii. 17. But these are, the great eye-fores of the carnal world, 1 who love sinful liberty, and therefore cry out, Let us break their bands

afunder, and cxift away their cords from us, Psal. ii. 3. Hence this work is found to be, in a special manner, a striving against the streain of corrupt naturę, which, for the most part, puts such a face on the

church, as if there were no King in Israel, every one dcing that which ;] is right in his own eyes.

Evid. 3. However natural meu may be brought to feign fubmission to the King of faints, yet lusts always retain the throne and dominion in their hearts, and they are serving divers lufts and pleasures, Tit. üi. 3. None but these in whom Christ is formed, do really put the erown on his head, and receive the kingdom of Christ within them. His crown is the crown wherewith his mother crowned him in the day of his espousals. Who are they, whom the power of grace has not subdued, that will allow him to set up, and to put down, in their souls, as he will ? Nay, as for others, any lord shall sooner get the rule over them, than the Lord of glory: they kindly entertain his enemies, and will never absolutely resign themselves to his government, till conquered in a day of power. Thus ye may see that the natural man is an enemy, to Jesus Christ in all his offices.

But O! how hard is ir to convince men in this point! They are very loth to take with it. And in a special manner, the enmity of the heart against Christ in his priestly office, seems to be hid from the view of most of the hearers of the gospel. Yet there appears to be a peculiar malignity in corrupt nature against that office of his. It may be observed, that the Socinians, these enemies of our blessed Lord, allow him to be properly a Prophet and a King, but deny him to be properly a Priest. And this is agreeable enough to the corruption of our nature ; for under the covenant of works, the Lord was kuown as a Prophet or Teacher, and also as a King or Ruler ;' but not at all as a Prieft: so man knows nothing of the mystery of Christ, as the way to the Father, till it be revealed to him.' And when it is revealed, the will riseth up against it; for corrupt nature lies cross to the mystery of Christ, and the great contrivance of salvation, through a crucified Saviour, revealed in the gospel. For clearing of which weighty truth, lec these four things be considered,

himsek as his servant, that must work and win heaven as his wages. Hence, when conscience is awakened, he thinks that, to the end he may be saved, he must answer the demands of the law ; serve God as well as he can, and pray for mercy wherein he comes short. And thus many come to duties, that never come out of them to Jesus Christ.

Evid. 2. As men, naturally, think highly of their duties, that seem to them, to be well done; so they look for acceptance with God according as their work is done, not according to the share they huve in the blood of Christ. Wherefore have we fafted, say they, and thou feeft not? They'll value themselves on their performances and attainments : yea, their very opinions in religion, (Philip. iii. 4, 5, 6, 7.) taking to themselves, what they rob from Christ the great High-priest. : Evid. 3. The natural man going to God, in duties, will always be

found, either to go without a mediator, or with more than the only Mediator JESUS CHRist. Nature is blind, and therefore venturous: it sets a man a-going immediately to God without Chrift; to rush into his presence, and put their petitionsån his hand, without being introduced by the Secretary of heaven, or putting their requests into his hand. So fixed is this disposition in the unrenewed heart, that when many hearers of the gospel are conversed with upon the point of their hopes of salvation, the name of Christ will scarcely be heard from their mouths. Ask them how they think to obtain the pardon of sin? they will tell you, they beg and look for mercy, because God is a merciful God; and that is all they have to confide in. Others look for mercy for Christ's sake; but how do they know that Christ will take their plea in hand. Why, as the Papists have their mediators with the Mediator, so have they. They know he cannot but do it; for they pray, confess, mourn, and have great desires, and the like; and so have something of their own to commend them unto him : they were neyer made poor in fpirit, and brought empty-handed to Christ, to lay the stress of all on his atoning blood.,

3. The natural man is an eneiny' to Christ in his kingly office. The Father has appointed the Mediator King in Zion, Psal. i. 6. And all to whom the gospel comes, are commanded, on their highest peril, to kiss the Son, and submit themselves unto him, ver. 12. But the natural voice of mankind is, Away with him; as you may fee, ver. 2, 3. They will not have him to reign over them, Luke xix. 14.

Evidence 1. The workings of corrupt nature to wrest the govern.. ment out of his hands. No sooner was he born, but being born a. King, Herod persecuted him, Matth. ii. And when he was crucified, they set up over his head his accusation written, This is Jesus, the king of the Jews, Matth. xxvii. 37. Though his kingdom be a spiritual kingdom, and not of this world; yet they cannot allow him a kingdom within a kingdom, which acknowledgeth no other head or supreme, but the royal Mediator. They make bold with his royal prerogatives, changing his laws, institutions and ordinances, modelling his worship according to the devices of their own hearts; introducing new offices

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and officers into his kingdom, not to be found in the book of the manner of his kingdom, disposing of the external government thereof, as may best suit their carnal designs. Such is the enmity of the hearts of men against Zion's KING,

Evid 2. How unwilling are men, naturally to submit unto, and be hedged in by the laws and discipline of his kingdom! As a King, he is a Law-giver, (Isa. xxxiii 22.) and has appointed an external government, discipline and censors, to controul the unruly, and to keep his professed subjects in order, to be exercised by officers of his own appointment, Matth. xviii. 17, 18, i Cor. xii. 28. 1 Tim. V. 17. Heb. xiii. 17. But these are the great eye-fores of the carnal world, who love sinful liberty, and therefore cry out, Let us break their bands asunder, and caft away their cords from us, Pfal. ij. 3. Hence this work is found to be, in a special manner, a striving against the stream of corrupt naturę, which, for the most part, puts such a face on the church, as if there were no King in Israel, every one doing that which is right in his own eyes.

Evid. 3. However natural mea may be brought to feign submission to the King of saints, yet lufts always retain the throne and dominion in their hearts, and they are serving divers lufts and pleasures, Tit. iii. 3. None but these in whom Christ is formed, do really put the erown on his head, and receive the kingdom of Christ within them. His crown is the crown wherewith his mother crowned him in the day of his espousals. Who are they, whom the power of grace has not subdued, that will allow him to set up, and to put down, in their souls, as he will ? Nay, as for others, any lord shall sooner get the rule over them, than the Lord of glory; they kindly entertain his enemies, and will never absolutely resign themselves to his government, till conquered in a day of power. Thus ye may see that the natural man is an enemy, to Jesus Christ in all his offices

But O! how hard is it to convince men in this point! They are very loth to take with it. And in a special manner, the enmity of the heart against Christ in his priestly office, seems to be hid from the view of most of the hearers of the gospel. Yet there appears to be à peculiar malignity in corrupt nature against that office of his. It may be observed, that the Socinians, these enemies of our blessed Lord, allow Irim to be properly a Prophet and a King, but deny him to be properly a Priest. And this is agreeable enough to the corruption of our nature; for under the covenant of works, the Lord was kyown as a Prophet or Teacher, and also as a King or Ruler ;' but not at all as a Priest: so man knows nothing of the mystery of Christ, as the way to the Father, till it be revealed to him.' And when it is revealed, the will riseth up against it;. for corrupt nature lies cross to the mystery of Christ, and the great contrivance of salvation, through a crucified Saviour, revealed in the gospel. For clearing of which weighty truth, lec these four things be considered,

peculiar maht of the Thiet in his prienin a special

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