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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 it is 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 allow him to be properly a Prophet and a King, but deny him properly to be a Priest. And this is agrecable enough to the corruption of our nature; for, under the covenant of works, the Lord was known 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 ariseth 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 truths, let these four things be considered. $

First, The soul's falling in with the grand device of salvation by Jesus Christ, and setting the matters of salvation on that footing before the Lord, is declared by the scriptures of truth to be an undoubted mark of a real saint, who is happy here, and shall be happy hereafter, Matt. xi. 6. And blessed is he whosoever shall not be offended in me." 1 Cor. i. 23, 24. "But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness: but unto them which are called, both Jews and Greeks, Christ, the power of God, and the wisdom of God." Phil. iii. 3.

For we are the circumcision which worship God in the spirit, and rejoice in Jesus Christ, and have no confidence in the flesh." Now how could this be, if nature could comply with that grand device.

Secondly, Corrupt nature is the very reverse of the gospel contrivance. In the gospel, God proposeth Jesus Christ as the great means of reuniting man to himself. He has named him as the Mediator, one in whom he is well pleased, and will have none but him, Matt. xvii. 5. But nature will have none of him, Psal. Ixxxi. 11. God appointed the place of meeting for the reconciliation, namely, the flesh of Christ; accordingly, God was in Christ, (2 Cor. v. 12.) as the tabernacle of meeting, to make up the peace with sinners. But natural men, though they should die for ever, will not come thither, John v. 40. And ye will not come to me, that ye might have life." In the way of the gospel, the sinner must stand before the Lord in an imputed righteousness: but corrupt nature is for an inherent righteousness; and therefore so far as natural men follow after righteousness, they follow after the law of righteousness, Rom. xi. 31, 32. and not after the Lord our righteousness. Nature is always for building up itself, and to have some ground for boasting; but the great design of the gospel is to exalt grace, to depress nature, and exclude boasting, Rom. iii. 17. The sum of our natural religion is, to do good from and for ourselves, John v. 44. The sum of gos pel religion is, to deny ourselves, and to do good from and for Christ, Phil. i. 21.

Thirdly, Every thing in nature is against believing in Jesus Christ. What beauty can the blind man discern in a crucified Saviour, for which he is to be desired? How can the will naturally impotent, yea, and averse to good, make choice of him? Well may the soul then say to him, in the day of the spiritual siege, as the Jebusites said to David in another case, "Except thou take away the blind and the lame, thou shalt not come in hither," 2 Sam. v. 6. The way of nature is to go into one's self for all; according to the fundamental maxim of unsanctified morality, that a man should trust in himself; which, according to the doctrine of faith, is mere foolishness; for so it is deter mined, Prov. xviii. 26.." He that trusteth in his own heart is a fool." Now faith is the soul's going out of

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itself for all and this nature, on the other hand, determines to be foolishness, I Cor. i. 18, 23. Wherefore there is need of the working of mighty power to cause sinners to believe, Eph. i. 19. Isa. liii. 1. We see the promises of welcome to sinners, in the gospel covenant, are ample, large, and free, clogged with no conditions, Isa. lv. 1. Rev. xxii. 17. If they cannot believe his bare word, he has given them his bath upon it, Ezek. xxxiii. 11. And, for their greater assurance, he has appended seals to his sworn covenant, namely, the holy sacraments. So that no more could be demanded of the most faithless person in the world, to make us believe him, than the Lord hath condescended to give us, to make us believe himself. This plainly speaks nature to be against believing, and these who flee to Christ for a refuge have need of strong consolation, (Heb. vi. 18.) to balance their strong doubts, and propensity to unbelief. Farther, also, it may be observed, how, in the word sent to a secure graceless generation, their objections are answered aforehand and words of grace are heaped one upon another, as ye may read, Isa. Iv. 7, 8, 9. Joel ii. 13. Why? Because the Lord knows, that when these secure sinners are throughly weakened, doubts, fears, and carnal reasonings against believing, will be going within their breasts, as thick as dust in a house, raised by sweeping a dry floor.

Lastly, Corrupt nature is bent towards the way of "the law, or covenant of works; and every natural man so far as he sets himself to seek after salvation, is engaged in that way; and will not quit it, till beat from it by a divine power. Now the way of salvation by works, and that of free grace in Jesus Christ, are inconsistent, Rom. xi. 6. "And if by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then it is no more grace; otherwise work is no more work," Gal. iii. 12. "And the 'law is not of FAITH; but the man that DOTH them shall live in them." Wherefore if the will of man naturally incline to the way of salvation, by the law; it lies cross to the gospel-contrivance. And that such is the

natural bent of our hearts will appear if these following things be considered.

1. The law was Adam's covenant; and he knew no other as he was the head and representative of all mankind, that were brought into it with him, and left under it by him, though without strength to perform the condition thereof. Hence, this covenant is ingrained in our nature; and though we have lost our father's strength, yet we still incline to the way he was set upon, as our head and representative in that covenant; that is by doing, to live. This is our natural religion, and the principle, which men naturally take for granted, Matt. xix. 16. "What good thing shall I DO, that I have eternal life."

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2. Consider the opposition that has always been made in the world against the doctrine of free grace in Jesus Christ, by men setting up for the way of works; thereby discovering the natural tendency of the heart. It is manifest that the great design of the gospel-contrivance is to exalt the free grace of God in Jesus Christ, Rom. iv. 16, "Therefore it is of faith, that it might be by grace." See Eph. i. 6. and chap. ii. 7, 9. All gospel-truths centre in Christ: so that to learn the truth is to learn Christ, Eph. iv. 20. And to be truly taught it, is to be taught as the truth is in Jesus, ver 21. All dispensations of grace and favour from heaven, whether to nations or particular persons, have still had something about them proclaiming a freedom of grace; as in the very first, separation made by the divine favour, Cain the elder brother is rejected, and Abel the younger accepted. This shines through the whole history of the Bible: but, as true it is, this has been the point principally opposed by corrupt nature. One may well say, that, of all errors in religion, since Christ the seed of the woman was preached, this of works, in opposition to free grace in him, was the first that lived, and, it is likely, will be the last that dies. There have been vast numbers of errors, which sprung up one after another, whereof, at length, the world became ashamed and weary; so that they died out. But this

has continued from Cain, the first author of this. heresy, unto this day; and never wanted some that clave to it, even in the times of greatest light. I do not, without ground, call Cain the author of it, who, when Abel brought a sacrifice of atonement, a bloody offering of the firstlings of his flock, like the publican smiting on his breast, and saving, "God be merciful to me a sinner," advanced with his thank-offering of the fruit of the ground, (Gen. iv. 3, 4.) like the proud Pharisee with his "God I thank thee." For what was the cause of Cain's wrath, and of his murdering of Abel? Was it not that he was not accepted of God for his work? Gen. iv. 4, 5. And wherefore slew he him? because, his own works were evil, and his brother's righteous," (1 John iii. 12.) that is, done in faith and accepted, when his were done without faith; and therefore rejected, as the apostle teacheth, Heb. xi. 4. And so he wrote his indignation against justification and acceptance with God, through faith in opposition to works, in the blood of his brother, to convey it down to posterity. And, since that time, the unbloody sacrifice has often swimmed in the blood of those that rejected it. The promise made to Abraham, of the seed in which all nations should be blessed, was so overclouded among his posterity in Egypt, that the generality of them saw no need of that way of obtaining the blessing, till God himself confuted their error, by a fiery law, from mount Sinai'; which "was added because of transgressions, till the seed should come," Gal. iii. 19. I need not tell you, how Moses and the prophets had still much ado, to lead the people off the conceit of their own righteousness. The ninth chapter of Deuteronomy is entirely spent on that purpose. They were very gross in that point in our Saviour's time: in the time of the apostles, when the doctrine of free grace was most clearly preached, that error lifted up its head in face of clearest light; witness the epistles to the Romans and Galatians. And since that time it has not been wanting; popery being the common sink of former heresies, and this the heart and life of that delusion.

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