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Ness in all its dimengons. He is the second Adam, who took thee out of the horrible pit, and out of the miry clay. broad were the skirts of ihat love, which covered by multitude of ons! Behold the length of it, reaching from everlasting to everlasting," Psal. cit. 17. The depih of it, going to low as to deliver thee * from the lower hell,” Pfal. Ixxxvi, 13. The height of it, in railing thee up 10.“ (t.: in heavenly places," Eph. ij. 6. Fourthly, Be humble, matry low fails, walk Duftly all y

yours. years. Be not proud of your gifts, graces, privileges, or at. tainments : but remember ye were children of" wrath, even as“; others. The peacock walks fa:vly, bang, dowo: his: itarry. feathers; while he looks. to his black feęte Look ye to the Mole.of the pit whence ye are digged," and walk, humbly as it becomes free-grace's debtors..

LASTLY,- Ea wholly for your Lord. Every wife is obliged" to be duxiful to her halband, but double ties lie upon her who: was taken from a prison or a dunghill. If your Lord has dem livered

you from wrath, ye.oughts upon that very account, to : be wholly. bis : to act for him, to fuffer for him, and to do whatever he calls you 10. The faints have no reason 10 complain of their lot in the world, whatever it be. Well mugs they wear the Trofs for him, by whom the corse was born a wity from them., Well may they bear the wrath of men, in his : cause, who has freed them from the wrath of God; and chear-fully go to a fire for him;. by whom hell. fire is quenched to them.'. Soui and body, and all thou: badít in the world, were for: cimes : under iwrath : he has removed that wrath, and íliallinor all these ble ar his service? That thy foul is not overwhelmed vith the: wrath of God, owing, purely to Jesus Christ; and faill it not then be a temple for his fpirit? That thy heart is not filled with horror and despair, is owing to him oily: to whom then thould : it be devored but 10 him alone? That thine eyes are not blinded with the smaak of the pit, ihy-hands' are not fertered with chains of darkness, thy tongue-is: not broiling in the fire of bell, and thy feet are noi standing in that lake that burns with fire and brimstone, is owing, purely to Jesus Christ, and hall not thefe eyes

be.employed.. him, these hands ac for hiin, that tongue fpeak for him, and these feer speedily ruubis errands? To him who believes that he was a child of wrail, even as orhers, but is now delivered by the blessed Jésus, nothing wilt: appear too much, 10 do or suffer for his deliverer, when he has, to its


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III. To conclude will a word to all : Let no man think lightly o£ fin, which lays the finner open to the wrath of God Ler not the fin of our nature, which wreaths the yoke of God's wrath to early about our necks, seem a small thing in our eyes. Fear the Lord, because of his dreadful wrath. Tremble at the thought of fin, against which God has such fiery indignation. Look on his wratii, aud stand in awe, and lia noti think this is to press you to slavish fear? If it were so, one had better be a Nave to God with a trembling heart; than a free nian to the devil, with a feared conscience, and a heart of adamant, But it is not fo, you may love him, and thus fear him too ; yea, ye ought to do it, though ye were faints of the writ magnitude. See Psal cxix. io. Matth. x. 28. Luke xii. 5. Hib. xii. 28. 29. Altho” ye hare past the gulf of wrath, being in Jesus Christ : yet it is but reasonable, your hearis shiver wher ye look back to it. Your sin still defcrive's wrath even as the lin of others : and it would be terrible to be in a fiery furnace ; altho' by a miracle, ,we were so fenced against it, as that it could got harm us.

H - E A D


Alan's utter Inability to recover himself.


For wlert we were get without strength, in due time Chrift died

for the ungodly.

JOHN *i. 44. No man corn come to me', except the Father wiich:

bath fint meg drow him.

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E have now had a view of the total corruption of man's

Dilure, and that load of wratir which lies on him, at of mifery he is plunged into in his paturalitate. But adicre's che part of his misery that zes particular confidera. kon; namely his utter inability to recover himself, the know.. ledge of which is neceflary for the due humiliation of a finner, What I delen bere is, only to propofe a few things, whereby

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to convince the unte generare man of this his inability; that he may

absolute need of Christ, and of the power of his grace, As a man that is fallen into a pit, cannot be fuppof:d 10 hep himself out of it, but by one of two ways; either by doing all himself alone, or taking hold of, and improving the Belp offered him by others : fo an unconverted man cannot be supposed to help himself out of that state, but either is the way of the Law, or Cavenant of Works, by duing all himself without Chrilt: or else in the way of the Gospel, or Covenant of Grace, hy exerting his own strength to lay hold upon, and to make use of the helps offered him by a Saviour. Bur, alas! the inconverted man is dead in the pit, and canĝot help himself, either of these ways, Not in the first way: fur the first sext sells us, that when our Lord came to help us, - We were without strength," anable to recover ourselves. We were ungodly; therefore under a barden of guilt and wraih ;, yer without itrength, unable to Hand under it: and unable to throw it off, or get froig under

so that all mankind Irad undoubtedly perished, had not Christ di:d for the ungodly, and brought help to thein who could hever have recovered themselves. But when Christ comes andoffere.h help to linners, cannot they take it? Cannot they improve help when it comes to their bands? No, the second text tells, us, they cannot : “ No man can come unto me, (i. e. believe in me, John vi. 35.) except the Father draw bim.". This is a drawing which coables then to come, who kill then could not come, and therefore commow not help themselves, by improve ing the help offered. It is a wiawing, which is always effectual; for it can be no lefs :han hearing and learning of ibe Father, which wholo partakes of, cometh to Christ. ver. 25. Therefore it is not drawing in the way of mere moral suasion, which may be, yea and always is incife ctual; but it is drawing by mighty power, Eph. i. 19. absolutely neceffary for thein ihać kave no power in themselves to come and take hold of the

Hearkeo then, O voregenerate man, and be convinced, that as thou arr. in' a moit miltrable llate by pature: fo thou are arterly unable to recover thys If any manner of way. Thou art' ruined ; and what way wilt thou go to work, to recover thyself? Which of thefe iwo ways wilt thou chose ? Wiltzhou try it alone! Or wilt thou make use of help? Wilt thou fall on the way of woiks, or on ille way of the gospel? I know very well, thou wilt not so much as try the way of the gospel, till once thou haft found the recovery impracticable, in the way

offered hely.

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of the law. Therefore we shall begin where corrupt natur 'reaches men to begin, viz at the way of the Law of Works.

I. Sinner, I would have thee believe that thy working will never effect it.

Work and do tly beft ; thou shalt never be able to work thyself out of this stare of corruption and wrath. Thou must have Christ, ese thou hal perish eternally. It is only Christ in you, can be the hope of glory. But if-thou wilt needs try it, then I must lay before thee, from the unalterable word of the living God, two things which thou must do for thyself. And if thou can't do them, it must be yielded, that" thou art able to recover thyself: but if not, then thou canst do nothing this way, for thy recovery.

First, “ If thou wilt enter into life, keep the Commandments," Math. xix. 17. That is, if thou wilt by doing, enter into life, thea perfectly keep the ten commands. For the scope of these words is, to beat down tlie pride of man's heart ; and to let him fee the absolute need of a Saviour, fron} the impor-fibility of keeping the law. The answer is given, suitable to the address. Our Lord checks him for his compliment, Good Master,” ver, 16. felling him, " There is none good but one, that is God," ver. 17. As if he had said, you tbink

yourself a good man, and me another ; bul where gondness is fpoken of,.. men and angels may vail their faces. before the good God. And as to his question, wherein he discovereth bis legal difpofition, Chrift does not answer hiin, saying, " Believe and thou shalt be faved :" that would not have been fij reasonable: in ihe case of one, who thought he could do well enough for himself, if he bute: knew what good things he should do; but, suitable to the humour the man was in, he bid him " keepthe commandments:P* keep thein nicely and accurately, as those that watch malefactors, in prison, leait any of them escape, and their lifs:


for See then, o unregenerate man, what thou carist do io'r thies

matter; for if-thou silt recover thyself in this way, thou mast perfectly keep the commandments of God.

And (1.) Thy obedience must be perfe& in respect of the principle of it; that is, thy fool, the principle of action, must be perfeally pure, and altogether wishoul fin. For the lawa requires all moral perfection, not only actual, but habitual, and fü condemns original fin ;.impurity of nature, as well as of actions.. Now, if thou canst bring abis to pass, thou shal be able to answer that queition of Solomon's so as never one of Adam's posterity could yet aniwer it; Prov. XX. 9. fay, I have made my heart clean!" Eut if thou cant not, they

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very want of this perfection is a fin; and fo lays thee open to the curse, and cuts thee off from life. Yea, it makes all thine actions, even thy belt actions sinful, “ For who can bring a clean thing out of an unclean? Job xiv 4. And doit thou think by fin, to help thyself out of lin and misery? (2.) Thy obedience must also be perfect in paris. It must be as broad as the whole Law of God, if thou lackest one thing, thou art undone ; for the Law denounceih the curse on him that continueth not in every thing written therein, Gal. iii. 10. Thou mat giye interpal and external obedience to the whole Law; keep all the Commands, in heart and life. If thou breakest any one of them, that will insure thy ruin. A vain thought, or idle word, will fill shut thce up under the curse. (3) It must be perfect in respect of degrees ; as was the obedience of Adam, while he froad in his innocence. This the Law requires, and will accept of no less, Mat. xxii. 37.“ Thou shal love the Lord thy God, with all thy heart, and with all thy foul, and with all thy mind." If one degree of that love required by the Law, be wanting ; if each part of thy obedience be not screwed ap to the greatest height commanded that want is a breach of the Law, and fo leaves thee lill under the curse. One may bring many

buckets of water to a house that is on fire, as he is able to carry : and yet be coniumed; and will be so, if he bring not as many as will quench the fire. Even so, although thou shouldit do what thou art able, in keeping the commands s if thou fail in the least degree of obedience which the Law enjoins, thou art certainly ruined for ever ; uoless thou take hold of Christ, renouncing all the righteousness as filthy rags. See Rum. X. 5. Gal. ii. 10. Iaitly, It muit be perpetual, as the man Christ's obedience was, who always did the things that pleased the father ; for the tenor of the Law is, “ Cursed is he that continueth not in all things wrirten in the Law, to do them. Hence, thơ Adam's obedience was for a while absolutely perfect; yer because at length he tripped in one point, viz. in-ear-ing the forbidden fruit, he fell under she curse of the Law. If one should live a dutiful subject to his prince, till the close of his days, and then conspire again it him, he must die for his treason. Even fo, tho' thou shouldeft, all the time of thy life, live in perfect obedience to the law of God: and only at the hour of death entertain a vain thought, or pronounce an idle word: that, idle word or vain thought, would blot out all thy former rightcouf. nefs, and ruin shee; namely, in this way, in which ihou art feeking to recover thyself.



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