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of sin, acceptance with God through faith only in the Lord Jesus Christ, and regeneration through the Holy Spirit. These are the grand and glorious doctrines of Christianity; and against these doctrines every one who now hears me must be prejudiced and opposed, and that most strongly; who does not know and feel that the "carnal mind is enmity against God;" for though conscience will not suffer a man to say he is perfectly innocent, yet if he flatters himself that he is comparatively so, he will not receive those declarations of Scripture which declare eternal damnation the just portion of every man. In like manner, the flattering idea of his own merit, and the plausible expectation of greater reformation, renders him too self-sufficient to approve of the Scripture doctrine of salvation by grace. This is a doctrine altogether humbling to human pride -it disannuls every plea for mercy but the sufferings of an incarnate Redeemer-even of him who "being in the form of God, thought it not robbery to be equal with God, and yet humbled himself and was made man ;" and, "died the just for instead of -the unjust." Now this way of reconciliation to God, is never cordially received or believed, while the enmity of the carnal mind against God is unknown and unlamented. They that think

themselves whole, (however deadly their disease,) know not their need of a physician. Moreover, while it is supposed that men are not by nature determinately blind to the truths of God, and not opposed to his will and at enmity with him, then the doctrine of regeneration must appear absurd and unnecessary ; for if man's understanding is not darkened—if he can by study and reflection attain to a due knowledge of Scripture truth, he does not stand in need of divine help; and, to speak to him of a Spirit of wisdom and revelation, must seem absurd. In the same manner divine grace cannot be conceived necessary to form the soul anew, unless it is naturally prone to forgetfulness, contempt, and hatred to God; for merely to reform the outward actions-to lead a life, in man's estimation, sober and honest, requires not such supernatural aid and powerful operation. We daily see many who believe not the Gospel, nor profess to believe it, who yet are living in integrity and in quietness with their neighbours; so that it is not with respect to social dispositions that men so universally discover their depravity, and their need for a new heart, and a new spirit; but it is that secret impiety which opposes our giving to God the honour, love, and obedience, which are due unto his holy name. It is this, I say, which

awfully proves that the regenerating agency of the Holy Ghost is absolutely necessary. Thus we see that as ignorance of our true state and character before God prevails, these and all other grand and peculiar doctrines of the sacred Scriptures will be rejected; and thus the question is answered which is so frequently asked, "Why so continually dwell on the wickedness of human nature ?" And

now, my friends, do you look for any further proof of the carnal mind being enmity against God? Then look within-look at yourselves -and may the Spirit of God so show you to yourselves, that seeing the hardness of heart, and contempt of God's Word and commandments, which you this day acknowledged, you may be led to say, "Behold I am vile" "In me-that is in my flesh-dwelleth no good thing." But if this is not the case-if yet you go away flattering yourselves that you are not as other men-yet remember this, that whether you believe or not-whether you hear or forbear, you cannot alter that which is true-your unbelief cannot make the Word of God a lie, and you only sin against your own soul; for "Every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted."

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SERMON XV.

Acts xxiv. 25.

cr AS HE REASONED OF RIGHTEOUSNESS, TEMPERANCE, AND JUDGMENT TO COME, FELIX TREMBLED, AND ANSWERED, GO THY WAY FOR THIS TIME, WHEN I HAVE A MORE CONVENIENT SEASON I WILL CALL FOR THEE."

THIS passage, while it exhibits the faithfulness and power of Paul's preaching, gives us also a lamentable instance of the deceitfulness and corruption of the human heart. The Apostle, sent for by Felix to explain to him and his wife Drusilla something of the peculiar doctrines of Christianity, takes the opportunity of bringing forward all its sublime truths, its holy precepts, and its fearful sanctions, with such a pressing and practical application to the particular cases of his auditors, that the effect of his discourse was irresistible; and the Roman governor, with all his pomp, and pride, and power, felt his heart sink, his

cheek alternately grow pale with fear, and red with shame, and every limb tremble, under the just reproof of his prisoner. Yes! conscience, though long lulled to sleep, can be awakened; and though long exposed to the indurating effects of an atmosphere of criminality, is rarely made so totally callous as to resist every impression. But, alas! how often is it awakened, only to fall again into a deeper sleep! how often is it impressed, only to have the impression instantly effaced! What a melancholy instance of this does Felix present; and melancholy it surely is, when we reflect that the illustration is not more striking than the circumstance is frequent. When Paul reasoned of righteousness, temperance, and judgment to come, it is true, Felix trembled; but the conclusion of the narrative shows how transient were his convictions; how short-lived the resolution to send for Paul, to have those impressions renewed which were at first made; and how quickly did the love of the world, and the love of sin, choke the good seed which was then sown in his heart, and which appeared almost instantaneously to have taken root!

We are naturally led, in the consideration of this passage, to regard with interest the subject of Paul's preaching, and the effect which it had

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