the lusts of the natural man. Hence it is impossible but that he should hate it.

By way of further illustrating this subject, let me remind you of the treatment which Jesus Christ encountered from the world. He was in a peculiar sense "the Image of the Invisible God." There never was such a Revelation of the real character of God, of His Holiness and Goodness, so made to man, as was exhibited in the person and life of Jesus Christ. The Divine Majesty indeed was veiled frou the sight of men, and concealed itself beneath a human form. But this circumstance only admitted them to take a nearer and closer view of the perfections and glory of the Godhead. And so fully and plainly were these displayed in every thing which Jesus did and said, that He expressly told his Apostles, "he that hath seen me, hath seen the Father also." But how then was Jesus received and treated by mankind? We know that he was reviled, hated, and persecuted as the worst and vilest of criminals. He was treated with every mark of indignity and insult. Never did the Carnal Mind more decidedly shew its enmity to God, than in the treatment which Jesus Christ experienced from Gentiles and Jews, from Scribes and Pharisees, from People and Priests. The more they saw of His divine character, the more they hated Him. The more they wit

nessed of His divine power and mercy in the miraculous cures and works which He performed, the more they sought His life, and took counsel against Him to destroy Him. No expression, either by word or action, was wanting to shew their bitter malevolence against Him. In those very moments when enmity usually ceases to operate, in the midst of His most dreadful sufferings, they derided, taunted, and reproached Him, even with the very miracles which he had wrought for their good. I should think, my Brethren, it must be plain from this representation what is the meaning of the expression "the Carnal Mind is Enmity against God." Though even this is not the last evidence which may be adduced on the subject. The Image of God is no more pleasing to the natural heart now, than it was in the day of Christ. If men at that time shewed their hatred of it as reflected in his person and doctrine, they have ever since shewed their hatred of it as displayed in the character and conduct of His people. He himself told His Disciples, that as the world had hated Him, so it would hate them, in the same manner, and for the same cause. And experience has even confirmed, and still confirms these words. Let a man at this day become a real Christian, and exhibit some marks of that mind and holiness which were

counter some proofs of the Enmity of the Carnal Mind. It cannot endure to see any traces of the Divine image: and the more distinctly the Christian exhibits any thing of this kind, the more cordially is he disliked and abhorred. The most exemplary conduct, the most irreproachable manners, the most useful life, cannot shelter him from the world's hatred. Many circumstances may prevent this hatred from being openly shewn. It may often, from a variety of motives, be suppressed and disguised. But yet how frequently, notwithstanding all the pains taken to conceal it, does it break forth! How frequently do persons, who in their general character are moral, amiable, and even outwardly religious, yet betray by their bitter speeches, and malevolent reflections, their rooted enmity to true Religion, and to the sincere professors of it!

There are two ways in particular, in which the Carnal Mind thus shews itself. First, in that inconsistency and contradiction of which persons when speaking on religious subjects are often guilty, and of which in other things they would be utterly ashamed. How often do we hear them at one time inveighing against the serious professor of Christianity for holding doctrines which, according to their view and representation, are utterly subversive of good works and moral obedience. They

speak of him as professing a faith which is altogether barren and unfruitful; nay, which tolerates vice, and even encourages licentiousness. At another time we hear them condemning the very same person for the strictness of his conduct, and the holiness of his life. They describe him as needlessly severe and scrupulous, as righteous over much, and precise and particular to the greatest excess. What, my Brethren, is this, but the same spirit of enmity to the will and ways of God, which led the Jews to object to John the Baptist because he came neither eating nor drink. ing; and then to accuse Jesus with being a gluttonous man, and a wine-bibber? They hated the holy lives and precepts of both John and Jesus; and were not deterred from expressing their enmity by any regard to the inconsistency and contradiction into which the expression of it betrayed them.

Another instance, in which the same enmity now vents itself, is that total want of Candour, and Forbearance, which men naturally betray on the subject of true Religion. With respect to other persons, they will often manifest a strong charitable feeling; but towards the Professor of real Christianity they will show none. All his conduct is narrowly watched, and severely judged. Every mis take which he makes is magnified. Every fault which he commits is condemned.

No

allowance is made in his case for human infirmity. No concessions are granted to errors of judgement. The worst constructions are put upon his actions. The worst motives are ascribed to them. While every thing, which can be made to appear culpable in his behaviour, is studiously brought forward; his good deeds, and those parts of his conduct which might do credit to him and to his religion, are as studiously overlooked and kept back. One single instance of misconduct is represented as decisive of his whole character, and as sufficient to prove his unsoundness; while the faults or extravagancies of an individual are industriously imputed to the whole body of serious Christians: or because some few discover themselves to be unworthy of their profession, all are alike condemned as deceivers and hypocrites. - Observation and experience must have convinced you that this is no forced description, no exaggerated statement of the case. And what then is this utter want of Candour, and Forbearance, and Charity towards the people of God, but another expression of that Enmity of the Carnal Mind, of which we are speaking. All proceeds from the same corrupt principle within, that principle which hates God, and is opposed to all true spiritual religion in the heart.

From this attempt to explain and illustrate