devil for pay; but ye are volunteers, 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 you go to hell, your work will follow you. The drunkard will not have a drop of water to cool his 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 fhall be long enough to give you your heart's fill of it. (2.) What pleafure is there here. but what flows from your tramping upon the holy law? Which of your fenfes doth fwearing or curfing gratify? If it gratify your ears, it can only be by the noile it makes against the heavens. Tho' you had a mind to give up your felves to all manner of profanity and fenfuality, there is fo little pleasure can be ftrained out of thefe, that we must needs conclude, your love to them, in this cafe, is a love to them for themselves; a devilish unhired love, without any profpect of profit or pleasure from them otherwife. If an fhall fay, thefe are monters of men. Be it fo; yet alas ! the world is fruitful of fuch monsters ;they are to be found almost every where. And allow me to fay, They muß be admitted as the mouth of the whole unregenerate world a gainft heaven, Rom. iii. 14. Whofe mouth is full of curfing and bitterness ver. 19. Now we know that what things fover the law faith, it faith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God.

I have a charge against every unregenerate man and woman, young or old, to be verified by the teftimonies of the fcriptures of truth, and the testimony of their own confciences; namely, that whether they be profeffors cr prophane whether they be, being they are not born again, they are heart enemies to God: to the Son of God; to the Spirit of God; and to the law of God. Hear this, ye careless fouls, that live at cafe in your natural state

ift. Ye are enemies to God in your minds, Col. 1. 21. Yo are not as yet reconciled to him, the natural enmity is noc as yet flain, tho' perhaps it lies hid, and ye do not perceive it. (1.) Ye are enemies to the very being of God. Pfal. xv. 1. The fool bath faid in his heart, there is no God. The proud man would that none were above himself: the re

State II. bel, that there were no King; and the unrenewed man, who is a mafs of pride and rebellion, that there were no God, He faith it in his heart, he wifheth it were fo, tho' he be ashamed and afraid to speak it out. And that all natural men are fuch fools, appears from the Apoftle's quoting a part of this palm, That every mouth may be flopped, Rom. iii. 10, 11, 12, 19. I own indeed, that while the natural man looks on God as the Creator and preferver of the world: because he loves his own felf, therefore his heart rifeth not against the being of his benefactor: but this enmity will quickly appear, when he looks on God, as the Rector and Judge of the world, binding him, under the pain of the curfe, to exact holiness, and girding him with the cords of death, because of his fin. Liften in this cafe to th evoice of the heart, and thou will find it to be no God. (2.) Ye are enemies to the nature of God, Job xxi. 14. They Jay unto God depart from us; for we defire not the knowledge of thy ways. Men fet up to themfelves an idol of their own fancy, inftead of God; and then fall down and worship it. They love him no other way, than Jacob loved Leah, while he took her for Rachel. Every natural man is an enemy to God, as he is revealed in his word. An infinitely holy, juft, 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, Rom. i. 20. And if they could, they certainly would make him another than what he is, For, confider is a certain truth, That whatsoever is in God, is God; and therefore his attributes or perfections are not any thing really diftinct from himfelf. If God's attributes be not himself, he is a compound being, and fonot the first being (which to fay is blafphemous) for the parts compounding are before the compound itfelf; but he is Alpha and Omega, firft and the last.

Now upon this, I would, for your conviction, propofe to your confciences a few queries, (1.) How ftand your hearts affected to the infinite purity and holiness of God? Confcience will give an anfwer to this which the tongue will not fpeak out, If ye be not partakers of his holiness, ye cannot be reconciled to it. The Pagans finding they could not be Hike God in holiness, made their gods like themfelves in filshinefs and thereby difcovered what fort of a god the natu

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ral man would have. God is holy; can ar unholy creature love his unfpotted holinefs? 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 bateth the light, John iii. 29. For, what communion hath light with darkness 2 Cor. vi. 14. (2.) How fland your hearts affected to the juftice of God? There is not a man, who is wedded to his lufts, 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 unjuftified finner, a juft God? No, he cannot, Luke vii. 47. To whom little is forgiven, the fame loveth little. Hence feeing men cannot get the doctrine of his juftice blotted out of the Bible; yet it is fuch an eye-fore to them, that they ftrive to blot it out of their minds. And they ruin themselves by prefuming on his mercy; while they are not careful to get a righteoulness, wherein they may ftand before his justice; but say in their heart, The Lord will not do good, neither will he do evil. Zeph. i. 12. (3.) How ftand ye affected to the omniscience and omniprefence of God? Men naturally would rather have a blind idol, than an all-feeing God; and therefore do what they can, as Adam did, to hide themfelves from the prefence of the Lord. They no more love an all feeing, everywhere-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 cloted up in heaven: For the language of the carnal heart is, The Lord feeth us not; the Lord hath forfaken the earth, Ezek viii. 12. (4) How ftand ye affected to the truth and veracity of God? There are but few in the world, that can heartily fubfcribe to that fentence of the apoftle, Rem iii. 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 faved, and think all fafe with them for eternity, who never had any experience of the new birth, for do at all concern themfelves in that question, Whether they are born again or not? A question that is like to wear out from among us this day. Our Lord's words are plain and peremptory

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peremptory, Except a man be born again, he cannot kingdom of God. What are fuch hopes then, but rea that God (with profoundest reverence be it spoke recat his word, and that Chrift will prove a falfe pr What elfe means the finger, who, when he hear words of the curfe, bleffeth himself in his heart, fa Shall have peace tho' I walk in the imagination of mi Deut. xxix. 19. Lastly, How ftand ye affected to th of God? None but new creatures will love him fo a fair view thereof; tho' others may flavishly fear h on the account of it. There is not a natural m would contribute to the utmost of his power to th ing of another tower of Babel, to hem it in. grounds, I declare every unrenewed man an enemy

2dly, Ye are enemies to the Son of God. Tha to Chrift is in your hearts, which would have made the husbandman, who, killed the heir and caft him o vineyard: If ye had been befet with their temptati no more restrained than they were. Am I a dog, fay, to have fo treated my fweet Saviour? fo faid in another cafe: but when he had the temptation, dog to do it. Many call Chrift their sweet Saviou confciences can bear witnefs, they never fucked fweetness from him, as from their sweet lufts, w ten times fweeter to them than their Saviour. other way fweet to them than as they abuse his d fufferings, for the peaceable enjoyment of their lu they may live as they lift in the world; and when may be kept out of hell, Alas! it is but a mistak that is fweet to you, whofe fouls lothe that Chri the brightness of the Father's glory, and the expr of his perfon. It is with you as it was in the car who delighted in him while they mistook his erran world, fancying that he would be a temporal de them, Mal. iii. 1. But when he was come, an refiner and purifier of filver, verfe 2, 3. and ca reprobate filver, who thought to have had no fm: in the kingdom of the Meffiah; his doctrine ga confciences, and they refted not till they imbr hands in his blood. To open their eves in this no

ye are fo loth to believe, I will lay before you, the enmity of your hearts againft Chrift and all his offices.

1. Every unregenerate man is an enemy to Chrift in his prophetical office. He is appointed of the Father, the great Prophet and Teacher; 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 feducer and blafphemer. For evidence of this enmity, I will inftance in two things.

Evidence 1. Confider the entertainment he meets 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. They always refift the Holy Ghoft. They defire not the knowledge of his ways; and therefore bid him depart from them. The old calumny is often raised upon him, on that occafion, John x. 20. He is mad, why hear ye him? Soul exercise raised by the fpirit of bondage, is accounted by many, nothing else but diftraction, and melancholy fits; men thus blafpheming the Lord's work, because they themselves are befide themselves, and cannot judge of these matters.

Evid. 2. Confider the entertainment he meets with, when he comes to teach men outwardly by his word.

(1.) His written word, the Bible is flighted, Chrift hath left to us, as the book of our inftructions, to fhow us what way we must steer our course, if we would come to Emmanuel's land. It is a lamp to light us through a dark world to eternal light. And he hath left it upon us, to Search it with that diligence, wherewith men dig into mines for filver and gold, John v. 39. But ah! how is this facred treasure profaned by many! They ridicule the holy word, by which they must be judged at the last day; and will rather lofe their fouls than their jeft, dreffing up the conceit of their wanton wits in fcripture phrases; in which thy act as made a part, as one who would dig into a mine to procure metal to melt and pour down his own and his neighbour's throat. Many exhaust their spirits in reading romances, and their minds purfue them, as the fame doth the dry stubble; while they have no heart for, Dor relifh of the holy word, and therefore seldom take a Bible in their hands. What is agreeable to the vanity of their

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