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 drinking; 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 shew 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

the Declaration contained in the Text, I shall now proceed,

II. To apply the Truth thus explained for our instruction in doctrine and righteousness. 1. We are here reminded of the Nature of the New Birth, or Regeneration by the Spirit of God. We are taught that this great and mysterious work consists in the soul's receiving a new and heavenly principle; which is in all respects the very opposite to the old principle, and produces a new mind the very reverse of that which men have by nature. Is the Old mind carnal! The New one is spiritual. Is the Old mind Enmity against God? The New one is Love to Him. Does the Old mind hate the Law, the Gospel, the Image, the People of God? The New mind loves all these things. It loves the Holy Law of God, and desires to be conformed to it, and to keep it. It loves the Gospel of God, and looks for Salvation only from it. It loves the Image of God, especially as it is seen in Jesus Christ. It loves the People of God, because they bear his image, and belong to Him. This is the mind which is produced in regeneration by the divine and holy principle then implanted in the soul. This is the spiritual life, which it receives when born again of the Spirit of God.

2. We are here taught the Necessity of this. New Birth. If such be the state of man's

heart by nature; if his mind be altogether carnal, and the carnal mind be enmity against God; then it follows of course, that before he can love and serve God, before he can delight himself in the Lord, and can find pleasure in his ways, he must be born again. A spiritual mind must be given to him. A new principle, a new life must be put into him. This is a conclusion so plain, that it needs no proof and requires no explanation. "Marvel not (says our Saviour) that ye must be born again." "That which is born of the flesh, is flesh;" and therefore "cannot please God," nor "can be subject to his law," but is " Enmity against Him." Where then is the wonder that ye must be born again; that ye must of the Spirit receive a spiritual mind, a mind to love and obey the Lord Jesus Christ? For" that which is born of the Spirit," and that only, "is spirit ;" and can render spiritual obedience to God, and can offer to Him spiritual sacrifices.

3. We here learn some interesting particulars respecting that contest which takes place in the heart of the true Christian. We see of what kind it is, and from what cause it springs. It is a contest arising from the two different principles which are in him, and which are opposed the one to the other. "The flesh lusteth against the spirit, and the spirit against the flesh." The old nature,