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(John xvi. 8.) this testimony mult needs be true; for the Spirit of truth cannot witness an untruth. Mean-while, true believers being freed from the state' of wrath, receive not the spirit of bondage again to fear, but receive the Spirit of adoption, Rom. iii. 15. And therefore, if fears of that nature do arise, after the soul's union with Christ; they come from the faint's own fpirit, ar from a worse. Lastly, The sufferings of Christ plainly prove this doctrine. Wherefore was the son of God, a Son under wrath, but becaufe the children of men were children of wrach? He suffered the wrath of God, not for himself, but for those that were liable to it, in iheir own persons, Nay, this not only speaks us to have been liable to wraih; but also that wrath must have a vent, in the punilhing of fin. If this was done in the green tree, what will become of the dry ? What a miserable case must a linner be in that is out of Chuilt; that is not virtually united to Christ, and parrakes not of his Spirit ? God who spared not his own Son, furely will not fpare such an one.

But the unregenerate man, who has no great value for the honour of God, will be apt to rise up against bis Judge, and in bis own heart condemn his procedure. Nevertheless, the Judge being infinitely juft, the sentence. muft be righteous. And therefore, to stop thy mouth, O proud sinner, and to fill thy clamour against the righteous Judge, conficer, First, Thou art a sinner by nature, and it is highly reasonable that guilt and wrath be as old as fin. Why should not God begin to vindi. cate his honour, as fuon as vile wornis begin to impare it? Why shall not a serpent bite the thief, as soon as he leaps over the hedge? Why should not the threarning take hold of the finner, as soon as he casts away the command ? The poisoacus Dature of the serpent affords a man sufficient ground io kill it, as foon as ever he can reach it; and, by this time, thou mayit be convinced, that thy nature is a very compound of enmity against God. Secondly, Thou nast not only an enmity against God, in thy nature;

but hast discovered ii, by actual !ins, which are in his eye acts of hostility. Thou hast brought forth ihy lulls into the field of battle against thy.sorerign Lord. And now. that thou art such a criminal, thy condemnation is jost: for, besides the fin of thy nature, thou hast done that against heaven, which if thou had done against men, thy life behoved to have gone for it; and shall not wrath from heaven overtake thee? (1.) Thou art guidy of high treason and rebellion against the King of heaven. The thoughi and wish of thy heart, which he

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knows as well as the language of thy mouth, has been, “ No God," Pfal. xiv. 1. Thou hait rejected his government, blown the trumpet, and set up the standard of rebellion against him ; being one of thefe that say, “ We will not have this man to reign over us," Like xix. 14. Thou hast striven against, and quenched his Spirit, pratically disowned his laws, proclaimed ·by his messengers ; stopped thine ears at their všice, and sent them away mourning for thy pride. Tho uhaft confpired with his grand enemy the devil. Although thou art a sworn servant of the King of glory, daily receiving of his favours, and living on his bounty : thou art holding a correspondence, and hast contracted a friend?.. with his greatest enemy, and art acting for him against thy Lord; for the lufts:of the devil gé will do,

" John vii! 44: (2.) Thou' art a murderer before the Lord Thou hast laid the tłumbling block of thine iniquity before the blind world ; and halt roined the fouls of others by, thy finful course. And tho? thou doft not see now, the time may come, when thou thalt see the blood of thy relations, neighbours, acquaintances and others, upon thy head, Matth. xviii. 7. “ Wo unto the world, because of offences : Wo to that man by whom the offence, comerh" Yea, thou' art a felf-murderer before God, Prog. viii. 36. 46. He that finneth against me, "wrongezh his 'own soul : all they that hate me, love death.", Ezek. xviii. 31. " Why will ye die ?” The laws of men go as far as they can against the self-murderer, denying his body a burial-place amongst others, and confiscating his goods : what wonder is it the Law of God is so severe against foul.murderers Is it ftrange, that they who will needs depart from God now, coft what it will, be forced to depart from him at last, into everlasting fire? But what is yet more criminal, thoù art guilty of the murde: of the Son of God; for the Lord will reckon thee amongst those that pierced him; Rev. i. 7. Thou haft sejected him as well as the Jews did; and by thy rejecting him, thou hait justified their deed. They indeed did not acknow. ledge him to be the Son of God, but thou doit. did againft. him, was in a fiate of humiliation ; but thou hart acted against him, in his ftute of exaltation. These things will aggravate thy conde.nnation. what wonder then, if the voice or the Lamb, change to the roaring of the Lion, against the traitor aid murderer.

Ohject, But fome' will say, Is there not a vast disp oportion betwixt our fin, and that wrath you talk of? I anlwer, No : God punishes no more than the amoerdeserves. To rectiry

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your mistake, in this matter, confider, (1.) The vaft rewards God has annexed to obedience. His word, is no more full of Sery wrath' against sin, than it is of gracious rewards 10 the obedience it requires. If heaveo be in the promises, it is altogether equal that hell be in the threatoings. If death were not in the balance with life, eternal misery with eternal happiness, where were the proportion ? Moreover sin deserves the misery, but our best works do not deserve the happiness : yer both are set before us ; fin, and misery; holinefs, and happiness. What mason is there then to complain? (2.) How severe soever the abreatniogs be, yet all has enough ado to reach the end of the Law. “ Fear him," says our Lord' " which after he hath killed, hath power to cast into hell; yea I say unto you, fear him," Luke xii. 5. This befpeaks our dread of divine power and pajesty ; but yet how few fear him indeed! The Lord knows the finners hearts to be exceedingly intent upon fulfilling their luits: they cleave so fondly to those fulsome breatts, that a Imall force does not suffice to draw them from them. They that travel through desarts, where they are in hazard from wild beasts, have need to carry fire along with them : and they have need of a hard wedge, that have knotty timber to cleave : So a holy Law must be fenced with a dreadful wrath in a world lying in wickedness. But who are they that complaio of that wraih as 100 great, but those to whom it is too little to draw them off from their Ginful courses? It was the man who pretended to fear his Lord because he was an auftere man, that kept bis pound laid up in a napkin ; and so he was condemned out of his own mouth, Luke xix. 20, 21, 22. Thou art that man, even thou whose objection I am answering. How can the wrath thou art under, and liable to, be 100 great, while yet it is not fufficient to awaken thee to fly from it? Is it time to relax the penalties of the Law, when men are trampling the commands of it under foot ? (3.) Confider how God dealt with his own Son, whom he fpared noi, Rom. viii. 32. The wrath of God feized on his soul and body both, and brought him into the duft of death. That his sufferings were not eternal Howed from the quality of the sufferer, who was infinite; aod therefore able io bear at once, the whole load of wrath : and upon that account, his sufferings were infinite in value. But in value they muít be protracted to an eternity. And what confidence can a rebel subject have to quarrel ( for his part) a punishment execute on the King's Son? (4.) The finner doch against God what he can. " Behold thou haft done evil things as thou

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could it," Jer. iii. 5. That ihou hast not done more, and worfe ; thanks to him who restrained thee; to the chain which the wolf was kept in by, not to thyself. No wonder God shew his power on the finger, who puts forth his power against God, as far as it will reach. The unregenerate man puts no period to his finful course; and would put no bounds to it neither, if he were not restrained by divine power for wise ends ; and there. fore it is just he be for ever under wrath. : (5). It is infinite majesty fin strikes against ; and fo.it is, in some fort, an infinite evil. Sin riseth in its demerit; "according to the quali-y of the party offended. If a man wound his neighbour, his goods mult go for it : but if he wound his prince, his life must go to make amends for that. The infinity of God makes infinite wrath the just demerit of fin. God is infinitely displeased with fin : and

when he acts, he must act like himself, and thew his displeasure by proportionable means. Laftly, Those that thall lie for ever under his wrath will be eternally fining; and therefore muit eternally suffer :: not only in respect of divide judicial procedure : but because sin is its own punishment, in the same mannef ihrat holy obedience is its own reward..

The Doitrine of the Misery of Man's : natural State: ap

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USE (1) Of IN FORMA TION. Is our ftare, by nature, a state of wrath ?. Then,

1. Surely.we-are not born indocent. These chains of wrath, which by nature are upon us, speak us to be born criminals, The fwaddling bands where with infants are bound hand and foot as soon as they are born, may put us in mind of the cordsof wrath, with which they are held prisoners, as children of wrath..

23. What desperate madness is it for finners, to go on in their's finful course: What is it but io heap.coals.of fire on thine owns head, and lay: more and more fuel to the fire of wrath, to treau. fure up upto thyfelf wrath against the day of wrath, Rom. ii. 5.. Thou mayit perishiy when his wrath is kindled but a little, Pfal. iij 12,, Why wilt thou increase it yet more?: Thou art already bound with such cords of death, as will not easily be loosed ; what need is there of more? Stand, careless finner, and consider this. 3. Thou hast no reason to complain; as long as thou art out of hell

. «Wherefore doth a living man complain ?" Lam. 43. 39. If one who has forfeited his life, be banished his native

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country, and exposed to many hardships ; -he. may well bear all patiently, seeing his life is spared. Do ye murmur, for that ye are under pain or fickoess? Nay, bless God ye are not ihere, where the worm never dieth. Doft thou grudge that thou art not in fo good a condition in the world as some of thy neighbours are? Be thankful rather, that ye are not in the case of the damned. Is thy substance gone from thee? Wonder that the fire of God's wiath hath not consumed thyself. Kits the rod, O ginner, and acknowledge mercy: for God punishes us less than our iniquities deserve, Ezra ix. 13.

4. Here is a memorandum, both for poor and rich. (1.) The poorest that go from door to door, and have not one penny left them by their parents, were born to an inheritance. Their first father Adam left them children of wrath; and continuing in their natural state, they cannot miss of it; for “ This is the portion of a wicked man from God, and the heritage appointed to him by God,” Job xx. 29. Ao heritage, that will furnih them with an habitation, who have not where to lay their bead : they shall be caft into urter darkaess, Matth. xxv. 30. for to them is reserved the blackness of darkness, for ever, Jude 13. where their bed shall be forrow, “ They shall ly down in for. row," Ifait. 11. their food shall be judgment, for God will. feed them with judgment, Ezek. xxxiv. 16. and their drink shall be the red wine of God's wrath, the dregs whereof all the wicked of the earth shall wring out, and drink them, Plal. lxxxv. 8. I know that these who are deftitute of worldly goods, and withal void of the knowledge and grace of God, who therefore may be called the devil's poor, will be apt to fay here. We hope God will make us suffer all our njisery in this world, and we shall be happy in the next : as if their miserable outward condition in time, would secure their happioess in eternity. A gross and fatal mistake ! And this is another inheritance they have, viz. “ Lies, vanity, and things wherein there is no profit,” Jer. xvi. 19. But, “The hail shall sweep away the refuge of lies," Isa. xxviii. 17. Dost thou think; O fenner, that God, who commands judges on earth, not to respect the person of the poor in judgment, Lev. xix. 15. will pervert judgment for thee? Nay, know for certain, that however miser. able thou art here, thou shalt be eternally miserable hereafter, if thou liveft and dielt in thy natural state. (2.) Many that have: enough in the world, have far more than they know of. Thou: haft, it may be) O unregenerate man, an estate, a good pore lon, or large Atock, left thee by thy father, thou hat improven

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