Sermons, pages 251–267
SERMON, ROMANS
For if ivhen ive were Enemies we were reconciled to God by the Death of his Son,
DOCTRINE. Natural Men are God's Enemies. enethey — what HAVING enemies — how degree they fliewn,
mies,
and why they
refpe s
great a
are so ;
I proceeded to answer
some Objedions.
The objection now under consideration is, that many natural men may make from their not being fenfihle God's enemies, whence they conclude, that they have no enmity against God.f This objection has been answered in five particulars.
that they are
I now proceed to
why you have not felt more God may be because you have not had much trial of what is in your heart. It may be God has hitherto in a great measure let you alone. The Ans,
reason
sensible hatred to
enmity that is serpent, which
men's hearts against
if it be
alone
God,
lies still
is like a but if any
body disturbs it, will soon hiss, and be enraged, and (hew its serpentine spiteful nature. 1
t See the obje<5lion Hated a( large, p. i 24,
Notwithstanding naturally God's Enemies,
Ser. IX.
NotwlthHandlng the good opinion you have of your yet a little trial would shew you to be a viper, and your heart would be set all on a rage against God. One thing that retrains you now is your hope. Yru hope to receive many things from God. Your own interest is concerned you hope to make great gains of God. So that boih hope and fear operate rogctlier, to reflrain your enmity from such sensible e.xercifes, as otherwise would be. But if once hope was gone, you would soon shew what you was you would soon feel your enmity against God in a rage. 7. If you jirctcnd that you do not feel enmity against God, and yet a£t as an enemy, you may certainly conclude that it is not because you are no enemy but bccaufe you do not know your own heart. /»<flions self,
are the best interpreter of thedifpofition
than any thing
They fliew
what the heart is. It must be because you do not obfcrve your own behaviour, that you question whether you are an enemy to better
clfe,
God.
What other account can you give of your own caronly your being God's enemy ? What other account can be given of your so oppodng God in your
riage, but
ways
walking so exceeding contrary to him, contrary
to his counfrls contrary to his commands, and conrrary
to his glory What other account can be given of your caHing (o mucii contempt upon God your fctiing him {o low your a<sting so much against his authority, and against his kingdom and interelt in the world ? What other accoufit can be given of your so setting your will in oppofiiion to Goils will, and that so obstinately, for so l«»ng a time, against so many warnings as you have What oiher account can be givenof your joining bad so much with laran, in the oppodtion he is making to the kingdom of God in the wor d ? And that you will join with him against God, tho' it be so much against your own intercft, .ti d tho' you expcfc your self by it ' .
10 everlasting misery
Sucl
Men naturally Goi's Efietnies.
Ser. VIII.
Such like behaviour in one man towards another would be look'd on as sufficient evidence of a man's If he fliould be fccn to being an enemy to another. behave thus from time to time, and that it was his constant manner, none would want any better evidence that he was an enemy to his neighbour. If you your self had a servant that carried it towards you, as you do towards God, you would not think there was need of any greater evidence of his being your enemy. If your manifest so much contempt of you ; fliould disregard your commands as muci> as you do the commands of God and should go so direi ly contrary, should in so many ways aft the very reverie of your commands and should seem so set himself in waysthac were contrary to your will so obllinately and incorrigibly, without any amendment from your repeated calls and fliould aft ( o cross and warnings and threatnings when you to you day and night, as you do to God when sought one thing, he would feck the contrary you did any work, he would, as much as in him hy, undo and deflroy your work and fliould continually drive at such ends, as tended to overthrow the ends you aimed at when you sought to bring to pass any design, he would endravcur to overthrow your design ; and fliould set himself as much againfl: your interefl, as you do your self againfl God's honor. And you fliould moreover see him from time to time with others that were your declared mortal enemies and making them his counsellors, so much as you do the devils, God's declared mortal enemies and hearkening to their counsels, as much as you do 10 far n's temptations : Should you not think you had fufficicni evidence that he was your enemy indeed ? Therefore conflder seriously your own ways, and M'agh your own behaviour. "How canst thou say, I servant fliould
Men fjaturally God's Enemies.
Ser. IX;
am not polluted ? see thy way in the valley, know what thou hall done.'* Obj. 11. Natural men may be ready to objc , the refpc£t they fhcw to God from time to time. This makes many to think that they are far from being such enemies to God. They carry it rc(pt£lfully towards God chey pray to him in fccrct, and do it in as humble a manner as they arc able. They attend on public :
worship,&: lake j great deal of pains 10 do it in a decent
manner. It seems to them that they (hew God a great they use many very refpe£Vful terms of refpc in their prayer they give him all the honor they can they are re[pe£lful in their manner of speaking, and in their voice, and their gefliires, and the like.
ideal
But to this,
Jlnfwer That all this is done in meer hypocrisy, All this fceming refpeft is feigned, there is no sincerity in there is external rerpe£l,but norefpe l in the heart it :
there is a shew,and nothing else.
enmity with a painted vail.
You only cover your
You put on the disguise of
a friend, but in your heart you are a mortal enemy for
There is external honor.but inward contempt There is a shew of friendship and regard, but inward hatred. You do but deceive yourfclf with your fhcw all that.
not conand endeavour to deceive God God looks not en the outward appearance, but that he looks on the hearr.
of refpc(si:
fideriiig that
Here confider particularly, That much of that (ceming refpc£l which natumen ll.ew to God, is owing to their education.
They have been taught from their ought 10 fhcw great relpcift to God.
infancy
that they
They have been
taught to ufc rcfpe6tful language, when (peaking about God, and to behave with lolcmnity, when attending on ihofe exercilcs of religion, wherein they have to do .viih
GoJ.
1 hey from their childhood have seen thac this
Jcr.
Ser. IX.
Mefi naturally God's Enemies.
this is the manner of others, when they p ay to God, to
use reverential expreftions, and a reverencial behaviour And their Ihew of refpeft, which they before him.
make to God, is owing in a great measure to this. Thofe who are brought up in places where they have commonly from their infancy, heard men take tie name of God in vain,* and swear ar)d curse, and blaspheme; and it becomes habitual to them so todo And it is, the same way, & no other, that you have learned to behave refp. < fully towardsGod; not hat you have any more refpc6l to God than they : but ''hey have been brought up one way, and you another. In some parts of the world, men are brought up in the worship of idols of silver, and gold, and wood, they learn to do the iame
and (tone, made in the shape of men and beafls. " They say of them, Let the men that sacrifice, kiss the calf/' In some parts ot the world, they are brought up to worship serpents, and are taught from their infancy to carAnd in some places, ry it with great refpech: to them.
chey are brought up in worlhiping the devil, who apand to behave with a pears to them in a bodily shape lliew of great reverence and honor towards him. And what refpefc you (hew to God has no better foundation it comes the same way, and is worth no more. 2. Th at shew of refpe t which you make \s forced. You come to God, and make a great (hew of refpcft to him, and use very refpe61ful terms, with a refpedtful, and your reverential tone and manner of speaking and you put on an countenance is grave and solemn humble afpe<fl: and you kneel, and use humble, refpeflful postures, out of fear. You are afraid that God and so you feign a will execute his wrarh upon you great deal ofrefpcst, that he may not be angry with you. " Through the greatness of thy power (hall thine enemies (ubmit rhemfclves unto thee."f In the original it is, "Ihall thine enemies lie to thee." It is render'd therefore ;
Pfal.
Ixvr.
Ser. IX.
intbe margin, *' (hall yield feigned obedience to thee.*'
Al that you do in religion is forc'd and fcign'd. Thro' the grcatncfs of God s power, you yield feigned obedi-
are in God s power, and he is able to de» and so you feign a great deal of rcfpifl ro. him, that he might not dcftroy you. As one might do towards an enemy that had taken him c iptive, though he at the same time would gladly make his escape, if he
ence.
Hroy you
could, by faking away the
him captive. 3. \t is not
by it.
of him who had taken
moves you to behave you do it because you hope you (hall
real refpe6l that
so towards God
life
'Tis refpe6t to yourlelf, and not refpe l to
God, that niovcs you.
You hope to move God to beYou are like
dew the rewards of his children, by it.
the Jews who followed Christ, and called him Rabbi, and would make him a king. Not that they honored him so much in their hearts, as to think him worthy of the honor of a king or that they had the refpcitfc of (inccre fnbjc(5 s but they did it for the fake of the " Jesus perceived that they would come and loaves. make him a king. And when they had found him on the other side of the fca, they said unto him, Rabbi, how cameft thou hither ? Jesus anfwcred and said unto them. Verily, verily I say unto you. Ye seek me, not because you saw the miracles, but because ye did cat of the loaves, and were filled." f Thel'e things don't argue but that you arc implacable enemies to God notwithilanding. If you examine your pruycrs and other duties, your own consciences will tell you. that the fceming refpcft which you have fliewn ro God in them, has been only in hypocrisy. That oftenlimes you have fct forth in your prayers, that God was a great God, and a glor.ous God, and an infinitely holy God, as if you greatly honor'd him on the account of thcfe attributes and you, at the same time, had no ;
fcnfc
lob. vi
Ser' IX.
sense in your heart of the greatness and gloriousness of
God, or of any excellency in his holiness. And so your own consciences will tell you, that you have often you have told God, that pretended to be thankful you thank'd him that you was alive, and thank'd him for these and thofe mercies, when you have not found the And so you Jeafl jot of thankfulness in your heart. have told God of your own unworthiness, and set forth what a vile creature you was when you have had no humble sense of your own unworthiness. And if these forementioned reflraints were thrown off, you would soon throw off all your shew of refpeft. Take away fear, and take away a regard to your own interell, and there would soon be an end to all thofe appearances of love, honor, and reverence, which now you make. All these things are not at all inconfiqcnt with ;
the most implacable enmity.
The devil himself made a fliew of refpe£t to ChriH:, when he was afraid that he was going to torment him and when he hoped to perfwade Christ to spare him lon*' When he saw ger. Jesus he cried out, and fell down and with a loud voice said. What have I to before him,
do with thee, Jesus, thou son of God most high ?
beseech thee torment me not," "
Ohj. III.
Some may perhaps objeft againd: this
doctrine of their being God's enemies, the religious of1 hey may be ready to say. That when they have come before God in prayer, they have not only used refpc61ful terms and gestures, but they have prayed with affe lion their prayers have been attended wih rears, which they are ready to think fl:evved something in the heart.
fe6lions they have sometimes experienced.
These affe lions have risen from other cauand not f om any true refpedl to God.
As pa tlcularjy, I.
viii.
They
Men naturally God*s Enemies.
Ser. IX.
They have risen from self-love, and not love
If you have wept before God, from the con*
so God.
(ideiaiion of your own pitiful cafe
that has been bcand not becaufc you had any refpcdl to God. And if your tears have been from sorrow for your sins you have mourned for your sins, because you have finned against your (elf, and not becaufc you have finned againfl God. "When ye faded and mourned, did ye at all fast unto me, even unto ;
caufc you loved your self,
Pride, and a good thought of themfclves, very commonly has a great hand in the afteflions of natural 2.
men.
7 hey have a good opinion
doing
when they are praying
that aftedls them
tears.
Men's
goodness.
of what they are and the reflexion on they are a<T"c<51cd with their own ;
self-r'ghteoufnefs
often
occasions
An high opinion of themselves before God, and
an imagination of their being pcrfons of great account with him, has affedicd them, in their tranfaclions with G( d.
There is commonly abundance of pride in the midst of tears and pride is in a great meaiurc the fcource of them. And then they are so far from being an argument that you be not an enemy to God, that on the In your contrary, they arc an argument, that you be. very tears, you arc, in a vain conceit of yourlelf, exalting your lelf ngainfl God. 3. Thl aftc tions of natural men do often arise from wrong conceits that they have of God. They conceive of God after the manner they do of men, as tho' ;
he were a being liable to be wrought upon in his aflef iThey conceive of him as one whose heart could he drawn, whofc affefiions can be overcome, by what he fees in them. They conceive of him as being taken Willi ihem, and their performances and this works on their aflcislions ar.d thus one tear draws another, and
ons.
their (
Zech.
SsR. IX.
their affeftions increase by reflexion.
And oftentimes
they conceive of God as one that loves them, and is a and such a mistake may work much on friend to them But such affeftions that arise towards their affeflions. :
God, as they conceit him to be,
no argument that
they have not the same implacable hatred towardsGod, There is no concluding considered as he really is. that men are not enemies, because they are affe ed and Saul was very (hed tears in their prayers, and the like.
much affected when David expostulated with him a
bout pursuing after him, and seeking to kill him. 'David's words wrought exceedingly upon SauPs affections. **And it came to pass when 'Dai// had made an end of speaking these words unto Saw/, that Saul said, Is this thy voice, my son David f* and Saul lift up his voice and wept."* He was so affecled that he wept aloud, and called David his Son, tho' he was but just before seeking his life. But this affeflion of Saul's was no argument that he did not dill continue in his enmity Sig \ni\David.
He w sDavid's mortal enemy before,
and sought his life and so he did afterwards. It was but a pang his enmity was not mortified or done away. The next news we hear of Saul is, that he was pursuing David, and seeking his life again. ;
APPLICATION.
Thisfhall be of Inftru6lion, in several Inferences.
Inf. I. If it be so, that natural men are God's enemies then hence we may learn, how much we arc indebted to God for his retraining grace. If all natural men are God's enepiies, what would they not do, if they were not rcffrain'd For what has one that is an enemy, within himself, or in his disposition, to ;
restrain him from aftingagainft him tha the is an enemy
Hatred won't restrain a man from 6ling any thing whatsoever
Msn naturally God's Euemies,
SeR. IX.
whatfocvcr acrainfl him that is hated. Nothing is too bad for hatred, if it be mecr haired, and no love no;
thing is
too bad Tor that 10 do towards the ebjf-cl of
(hews no kindncfs either in doing, or forbearing. Only hatred will never make a man forbear to a£t any thing what focver againfl God for the very nature of hatred is to ftek evil. But wicked men, as has been /hewn, are mcer enemies to Cc)d. 'J hey have hatred, without any love at all. AnJ hence natural gien have nothing within them, in their own nature, to rcflrain them from any thing that is bad, be it never so bad and therefore their reflralnt mufl not be owing to nature, but to reflruining grace. And therefore whatever wickcdnefs we have been kept from, it is not because we have not been bad enough to commit it but it is God has reltraincd us, and kept us back from sin. There can be no worse principle, than a principle of hatred to God. The devils in hell don't do any thing from any worse principle than this. And there can be no principle that will go further in wickednrfs than this, if it be neither mortified nor red rained. But it is .not mortified in natural men and therefore all that keeps If them'from any degree of wickedness, is rcfi rained. we have leen others do things that we never did and if they have done worse than we, this is owing to rellraining grace. If we have not done as bad as Pha* TQch, it is owing to divine refiraints. If we have not done as bad as judas, or as the Scribes and Pharisees, or as bad as Herod, or Simon Magus, it is because God has rcflraincd our corruption. If we have ever ."Ha [red
heard or read of any that have done worse than wc
we have not gone the length in sinning, that the moil wicked pirates or carnal persecutors have gone, this is owing to rcflraining grace. For we are all naturally If we have ihe enemies of Gud as much as ihey. owing 10 reit committed is not the unpardonable sin, f.raininc grace.
There
no worse principle in cxcrcife ia
Men naturally God's enemies.
Ser. IX.
againfl: God. There is the all foundation of the sin againfl the and entire fountain,
than enmity
in that sin,
the Holy Ghost, in that enmity againil God, all have in us, and naturally reigns in us.
that we
is not we our selves that reitrain our selves from of the greatefl imaginable wickedncfs; commifijon the we for enmity againfl God reigns in us and over us
are under the power and dominion of
arc fold
We do not reflrain that which reigns over us. under A Have, as long as he continues a meer slave, cannot ic.
*'He that committeth sin, is the So that the reflraint of this our cruel What does a tyrant, is owing to God, and not to us.
controul his mafler. servant of
sin.
poor, impotent fubjedt do to reflrain the abfolutc Lord, that has him wholly under his power P
How much will
appear that the world is indebted
to the retraining grace. of God, if weconfider that the
The world is full of world is full of enemies to God. and almofl all are God's enemies, his imWhat therefore would placable and mortal enemies. they not do; what work would they not make, if God
inhabitants
did not reflrain
them ?
GOD's work in the restraint that he exercises over a God's holding the wicked world, and setting bounds to their wickedness, is a more glorious work, than his ruling the raging of the sea, and felting bounds to its proud waves, and saying.hitherto fhalc thou come, and no further. In hell, God lets the wickedness of wicked spirits have the reins, to rage without reflraint and it would be in a great mcafure upon earth as it in hell, did not God reflrain the wickedness of the world. v/icked world,
a glorious work.
reins upon the corruptions of a
But in order to the better underflanding how it is owing to the restraining grace of God, that we are kept and f
Joh.
vili.
and with-hcld from the bighefl
a£ls
SeR. IX.
of sin, I
would
here observe several thinqs. 1.
Whenevfr men are with held from sinning by common influence of Gods spirit, ihcy are with-
held by red raining grace.
If fmners are awakened sin-
made ienfible of
ners, and are
the great guilt that sin
and that it expofcs to a dreadful punifiimeni ;
brings,
they under such circumflanccs dare not allow ihemfclves in wilful sin fpiilt
God restrains them by ih: conv'iBjons of his
and therein their being kept from
to rcdraining
grace.
sin, is
owing
And finncrs ihiit live under the
that are not awakened sinners, but in a great nuafure fccure, yet commonly have some degrees of the influence of dod's spirit with his ordinances influ-
gospel,
encing natural confciencc.
And iho' they be not fuffi-
cicnt thoroughly to roufc them out of fccurity, or make
them reform it is
ler.gths in sin,
they
keep them from going such
asoiherwife they might do.
ihus, this is reflraining grace.
pid and sottish
yet they
And when
They are very flu-
would be a great deal more
God fliould let them wholly alone. 2. All the reflraints that men are under from
so, if
word and ordinances, is from rcflraining grace. The word and ordinances of God might have some degree of influence on
men's
natural principles of ftlf-love, to
refh ain them from sin,without any degree of the influence
But this would be the restraining grace goodncfs and mercy to a flnful world, appears in his giving his word to be a reflraint on the wickedness of the world. AVhen men are ren ruined by fear of ihofe punishments that the word of God ihieatcns or by the warnings of the word, or by when the word of God ihc ofl crs aiHJ promises of it works upon hope, or u|x)n fear, or natural confciencc, to redrain men from sin, this is the rcflraining grace of God. When wc are rcflraincd ihuSj 'tis owing to the mercy of Gcd that wc arc rcflraincd, 'Tis anindanec »f of God's fp;rit
for God's pf GoJ's mercy that he has revealed hell, men's wickedness
i»nd ihat he has revealed
reflrain
way of
This is z salvation, and a poftibhiry of eternal life. reflrain them to on men, influence jthing that has great of God. grace restraining from (in and this is the ;
When men are reflrained from sin, by the lighc
If men are of nature, this also is reHraining grace. yet the light of word, God*s light of dcrtitute of the and exguilt, brings that (in teaches natural confcience
The light of nature teaches that
poses to punishment.
there is a God who governs the world, and will reward When men are restrain'd the good and punish the evil.
by this, they are to attribute their restraints training grace of God
to the re-
for it is God who is the author
of the sight of nature, as well as the light of revelation. He in mercy to mankind, makes known many things by natural light to work upon men's fear and self love, jto
retrain their corruptions. 4.
When God restrains men's corruptions by his
And that whether providence, this is reitraining grace. it be his general providence, or his providence in ordering the Itateof mankind ; or his particular providence, or providential difpofais towards them in particular. (i.)
GOD doth greatly reOrain the corruption of
the world,by ordering the (late of mankind.
He has set
mankind here in a mortal state,& that is a great restraint on their corruption. He hath set mankind in a state of probation for eternity, tion.
& that
is a
great reflraint to corrup-
God hath so ordered the slate of mankind, that ordi-
narily many kinds of sin & wickedness are disgraceful, and what tend to the ,hm*t of a man's character and reputation amongfl his fellow men ; and that is a great icftraint.
He hath so disposed the world, that many
kinds of wickedness are many ways
men's temporal interest j and
that
very contrary to is
a great restraint.
God has To disposed the (lace of mankind that they arq kd to prohibit many kinds of wickedness by humar>
Men naturally GorTs Enemies.
laws
church
Sek.IX.
and that is a great rtflralnt. God hath set up a lie world, mad' up of" thofe who, if they are i
anrwcrrible ro thrir profeftioii,
have :he fear and love of God ill cheir hearts; and they by holding forth light and the woni of God, and keeping up the ordinances of
God in the world, reltraint to the
and by warning others, are wickedness of the world.
a great
But in all these things, the retraining grace of God it is God's mercy to mankind, that he has Co ordered their llaie. ihat they (hould have fomany things, by fear and a regard to their own interest, to reflrain their corrnprions. It is (-iod's mercy to the world, that the (late of mankind here, does so differ in that refpedf, from the (fate of the damned in hell where men will have none of these things to reflrain them they won't appears,
be in such circumstances that \vill so influence their hope and fear, to reflrain them from (in. The wisdom of God, as well as the attributes of God's grace, gr« atly appears in thus difp.ifing things for the relirainir.':T
of the wickedness of men.
(2.) GOD doth greatl
reflrain the corruptions
men by his particular providence, or providence towards particular persons by placing men in such circumstan;
ces as to lay them und'.T restraints.
And to this it is
often owing that some natural men never go such lengths in sinning, or are never guilty of such atrocious wicked-
ness as some others,
that providence has placed ihcni circum aiKes. If it were not for this, many thousands of natural men, who now live fobcr and orderly lives, would do as Pharcah did. The rcal()n why they o not, is, that providence has placed them in different circumffances. If they were in the same cucumllances as Pharoah was in, ihey would do as he did. nd sb, if in the (amc ciicumflanccs as
in different
ManaJJah
as Judas
as i ero
But provi-
dence reflraiiis their corruptions, by puningihem in such cir-ciuurianccS; as not to open such a door or outlet for I
heir
Men naturaVy God's Enemies.
Ser. IX.
So some do noj they do not live such others, as things horrid such do providence others, bccaule iome as Hvds vicious horribly (hould have they that ordering by them retrained has their corruption, as he did to them.
Providence hasordei'd a better education than others. it that they should be the children of pious parents
may be, or fl-iould live where they (hould enjoy many means of grace rcftraints.
of God's grace in
and so providence has laid them under
Now this is retraining grace. The attribute is
exercised in thus reft raining person$
providence.
And oftentimes God restrains men's corruptions by particular events of providence.
By particular afflidli-
ona they are brought ynder, or by particular occurrences, whereby God does, as it were, block up men s way in their course of sin, or in some wickedness that they
had devised, ajid that othcrwife they would perpetrate. Or something happens unexpe£tid to hold men back that which they were
from
about to commit.
When
men are restrained thus, it is God that restrains them. Thus God restrained 'David by his providence fron (heding blood, as he intended to do,
"Now therefore,
Lord liveth, and as thy soul liveth, seeing the Lord hath witholden thee from coming to
my lord,
as the
filed blood,
and from avenging thy self with thine owi>
God witheld him from it no otherwise, than by ordering it so in his providence that Abtgail ftiould come, and by her wisdom fliould cool and pacify hand
him,and perfwade him to alter his purpose.f.
Godly persons are greatly indebted to restrain-
ing grace, in keeping them from dreadful afls of
sin.
So it was.in that instance oi David, that has beenjuft: pientioned. Godly persons when God has left, and has not restrained them, have fallen into drea ful afis
of iin.
So did 'David, in the cafe of Uriah.— Lot Pftcr K 2 fam XXV
— And when other godly persons into
tailing
such (ins,
Ser. IX
are kept fro.n
or much worfc sins than ihefe,
Mecrly it is owing to the red raining grace of God. having a principle of grace in their hearts, or mecrly their being godly persons, without God's presence to rcflrain them, will not keep them from great a6>s of sin. That the godly do not fall into the moll horrid sins that can be conceived of, is owing not so miich to any inconfidence between their falling into such sins, and the having a principle of grace in the heart, as it is owing to the covenant mercy of God. whereby he has promilcd never to leave nor forsake his people and that he will not fufter ihem to be tempted above what they are able; ;
but with the temptation will make a way for them to cfcape. If saving grace retrains men from great a6t5 of sin, this is owing to God who gives fulh cxercifesof grace at that time when the temptation comes,that they arc reflrained.
Let not the godly therefore be
infenfibic of
their
Tho' God. ihe godly cannot be said to be enemies to God. becaufc yet they have a principle of enmity does not reign the very same principle and feed of enmity in thcni,iho* indebtedness to
the rcOraining grace of
be mortified.
Tho' ic be not in reigning power, yet
and is too flrong for ihcm, without God's almighty power to help them againil it. Tho' ihey be not enemies to God, bccaufe they have another
has great flrcngih
principle, btfides a principle of enmity, viz. a principle
of love
yet their eld man, the body of
that yet remains in ihcm.
mortal
and death
enemy to God.
Corruption in the godly, is not a v hit better than if is The corruption in them is cf as bad a in the uicked. nature every wliic, i.s iliat which is in a mortal cnem.y where ever it is. it alms at the life of God, to Go I
tho*
be not
reipning powtr
yet it woulj
dreadfully rr c, wcrclt net for Ccd's tedraining grace
GOD-
Sep.TX.
Men miurally God's Enemies.
GOD gives his retraining grace to both natural men and godly men
but only th-.re is this difference.
gives his retraining grace to his children in way of co-
venant mercy
in his covenant.
part
of the mercy promised is
to them
and vi ill not leave wicked men do ; other-
faithful,
them to sin in like inanner as wife they would c o every v/hit as had. i
er not therefore the godly attribute it to themselves,
or mccrly to their own goodness, that they be not guilty
of fich horrid crimes as they hear of in others : Jet them conlider 'tis not owing to them, but to God's rcftraints.
Thus all both godly and ungodly, may learn from this do6lrine, their great indebtedness to the reflraining
grace of God.
SERMON,