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sumptuous. And I am apt to think that this is universal. Health, riches, a great flow of success, corrupt the heart, and fill it with insolence and pride. It could not be so, if the heart were not naturally evil.

See that proud careless sinner in full health and prosperity. You must not speak to him concerning his soul : he is above such vulgar considerations. He leaves the business of prayer to poor people, to afflicted persons, and to silly enthusiasts. But behold! God has visited him with sickness. He is frighted with the thought of dying. His conscience tells him, that God and he are not on good terms. Then he will have the company of praying people, , or of a minister, whom at other times he despised. He will now beg hard for mercy. He will wish he had lived in a different manner, and will promise his Maker how much better he will lead his life, if he please to spare him. He recovers. He soon forgets all. He shuns the society which he before had courted in his distress, and gives himself to the company

of men of the world. What tends to make this less shocking to serious minds is its being so common, that none are surprized at it. Oh! how evil the heart which thus flies from a God of infinite goodness, and buries itself in the world !I shall just mention one thing more.

We know, in a house or family, if there be one person much disliked by all the rest, how ready they are to lay the blame on him, if any thing go wrong. “ This is owing to Him, nothing thrives that He meddles with, it is like Him." Those who have observed such things know, that speeches of this kind prove nothing, but the ill-will of the speakers against the person. Now it has pleased God to take care by his own effectual

grace, and power and wisdom, that there always should be some to honour him in the world; some persons, who truly fear him and love him, and serve him in the Gospel of his Son. The treatment which these meet with is another proof of the great wickedness of human nature. They are hated, slandered, censured, discouraged, more than others. Men are uneasy in their company; view them with fear and disgust; and are glad of every opportunity to defame them. And whatever mischief happens in the world, is readily ascribed to them; just as the hated person in a house, whom

; I have before mentioned, is treated by the rest. We have not yet ceased to hear of the harm done by men of much religion, during the confusions of the last century. The villany and hypocrisy of Cromwell are urged as a lasting ground of reproach against thousands, who fear God, pray in sincerity, and mind heavenly things.

You may see this in a strong light by comparing our proceedings in another matter. Many persons undertake to trade, and by foolish and absurd schemes and extravagancies are ruined. Men do not thence infer that trade is a bad thing. I never heard any person reason thus, “ Since such and such people trade a while and then break, it is a foolish thing to follow merchandise at all.” No, no, men love the world too well to be tempted to reason so weakly. Yet because there have been false pretenders to the new birth, how many ridicule the new birth altogether, and are content without the love of God, or any hearty religion at all ?. The reason

is, because God himself is disliked by us, therefore we are glad of any specious handle, to pick a quarrel with his people. I wish careless persons to examine thus their own breasts; they may find these and a thousand such proofs within themselves, testifying that the imaginations of man's heart are evil.

3d, I would warn you to avoid the usual method of all who shut their eyes against the conviction of their own consciences. They argue against matter of fact, as if it were impossible that man should be thus corrupt by nature. How unreasonable this is! If men were disposed to hearken to fair reasoning, the fallacy of this would appear, by only transferring the subject from the soul to the body. You are very ill, dangerously ill. The fever has already made an alarming progress. Are you to begin to dispute the fact, and say it is impossible it should be so, because the goodness of God would not suffer his creatures to be thus afflicted ? Yet thus do men argue, who have in their own breasts as plain proofs of a natural disease of soul, from their birth, as they have of a disorder in their bodies.

God knows what is fit for him to do. I am an ignorant, short-sighted creature. What he has revealed, I may safely cleave to, and no more. He has told me, that he made man upright, but he is fallen from this state. He considers the whole human race collectively in our first Father, like a large tree, all whose branches are one with the stock and partake of its nature, whatever that nature be. It is impossible that my reasonings against this should signify any thing, unless I can pretend to say, that I understand the nature of the union of the

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human race in Adam ; the quantity of the evil that is in sin ; the necessity of punishing it; and the grounds and reasons of the Divine Government. Of all these things I am as unfit to judge as an infant is of the construction of a ship. By this time you may see, that the opposition men make to the fall, on grounds of reason, is itself no mean proof of the doctrine, because it proves their exceeding great pride and arrogance. The fact is, you are in a fever. Get better of your fever if possible. Apply to the Physician. Be his patient. Follow his directions; and leave idle disputings. This is the voice of common sense in the care of the body; and it would be thought so in the care of the soul, if man were as wise for the next world as he is for this. 4th, That this advice, O Sinner, may come with

, full weight on thy conscience, be thoroughly convinced of thy condition. Rest not till thou hast made out what thy frame of heart is. If the imagination of man's heart be evil from his youth, it may be known to be so. The symptoms will prove it as plainly as the symptoms of a fever prove that distemper to lodge in the human body. And those who have written books and argued against Original Sin, might (and they would, if they had been men of real honesty in religion) have proved the point by their own experience. Our Saviour has told us that the two great commandments are, to love God with all the heart, and our neighbour as ourselves. Bring yourselves to this test. Do you love God? Do you love your neighbour? Examine deeply; and watch the very motions of your heart, what in the text is called its imagination. I am sure, the best

men, in all ages, who have taken true pains to search into the matter, who have prayed the most, and been the most careful against sin, do all agree that their hearts are naturally void of this pure love both to God and to their neighbour; and that till they were changed by Divine grace and made new creatures, they had none of it at all. It is incredible that these should all be deceived. God hears

prayer, and would surely direct them right.

I know many have said that it is far otherwise with them. They have always had honest and good hearts. But what sort of men are they? The show of their countenance witnesses against them. Pride is written on their foreheads, and whoever knew them at all, might know they were men of most unreasonable arrogance, and vastly elated in a conceit of themselves, beyond any just grounds to which their talents or their actions entitled them.

Let you and me, Brethren, get this matter decided by experience. If we have not done so yet; if we are unwilling to bring ourselves to this test; this of itself is no slight evidence of our depravity. What is it to me, to get money; to get praise or fame; to be amused with diversions; to know all the news of the town; and yet to remain a stranger to what passes every day in my own breast? Is there indeed a natural principle of love to the best of Beings, a hungering and thirsting after righteousness ? Surely, if you attend closely and fairly, you must see that you do not naturally love God in this manner at all; but are very averse from, or quite indifferent about him; and that you are alive only to the world. This is proved by the

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