hold communion with us, invites our acquaintance, would have us regard him as our exceeding joy, and lead our lives with him. Why do we not? Because we like not to retain him in our know ledge, nor to glorify him as God.

Further, when the excellency of a person is indisputably great, nothing but aversion towards his self can make strong regard for his honor, the cause of separation between nearest relations and dearest friends. But if the dislike reach even to those who are zealous for his honour, only on that account, in what virulence must it reign against the party who is the cause of the quarrel?

By this rule of judging, man's natural aversion to his Maker is no less flagrant than detestable; for zealous subjection to the Lord Jesus Christ, and love for his name, is nothing more than sincere attachment to the glory and truth of God. Yet, in all stages of life, this temper is insufferably offensive to mankind.

Sometimes, as a prodigy, it appears in a child at school. Instantly his playmates, as from instinctive enmity, will have him in derision. In universities you may consume your time in idleness, be lewd, intemperate, or profane in discourse and principle, and suffer no persecution or reproach. But if, with Christian fortitude, you refrain from all fashionable vice, and dare to urge the law of God as the standard of right and wrong, sneers and abusive insult must be expected. As this is the case, before the corrupt affections of the heart are inflamed by long indulgence, it must necessarily be worse afterwards. Accordingly, faith in Christ working by love, and producing the most excellent fruits, are the cause of variance and separation, where the greatest intimacy and friendship subsisted before. The same persons who were pleased with your good sense and good

manners, who even proposed you as a pattern for imitation, whilst living with them in fashionable forgetfulness of God, so soon as you are divinely changed into a real christian, will look shy upon you, censure sharply your principles, and, if interest prevent not, openly abuse your extravagant piety, and renounce your acquaintance. Could this ever be the case, was there indifference only towards God in the heart, and not aversion? By no means; for though you may not approve of your friend's intimacy with a third person of known worth, yet you would never be enraged with him on that account, unless you greatly disliked that person.

It is a certain proof of aversion to your King, when you cannot bear the respectful mention of his name; when in silent chagrin you hear the relation of his good qualities; and are impatient to leave the room, till another topic of discourse be introduced. What then are we to conclude from the general hatred of religious conversation? Why, in all the vast variety of subjects on which men discourse, is objection only made against those sentiments which exalt the honour of God, and Jesus Christ whom he hath sent? What but inbred aversion would immediately brand conversation of this kind, as odious cant, and obstinately ascribe it to ostentation, or some base design. Men will be pleased with incessant prating about every the meanest trifle, dogs, horses, cards, and courtezans; but as soon as an attempt is made to turn our attention to the Lord of the world, his transactions, commands, government, or love, the very mention of the subject occasions, in almost every company, a visible disgust; disapproving silence instantly ensues; till some mean foolish pursuit of men is again introduced, as a pleasing topic of discourse. Ah! what can demonstrate, that God is the object of general aversion, if this

ails, which proclaims aloud, that he is the only person of whom no one chooses to speak, and whose praises no one desires to hear! Could a circle of avowed atheists desire to have it otherwise?

Again, no one doubts whether enmity reigns in the heart against our earthly sovereign, when the tongue is ever abusing his best friends, and casting reproach upon his government, and the hand active in opposing it. Judging by the same rule, how plain is the enmity of men, unrenewed in their minds, against God! It is common to hear them pour out ridicule on the faithful servants of Christ, as creatures absurdly demure, in judgment pitiably weak, in temper madly enthusiastic; though ever so prudent, discreet, steady, and excellent. What a malicious insinuation is this against the glorious God! It is saying, in effect, that all who have any concern for his honour, are under the power of delusion, and truly despicable in their choice and pursuits.

Add to this, that the disobedience of men to the law of God of itself proves enmity. Every wilful transgression is a controversy with him who forbids it, and a direct opposition to his will. It is expressly called in scripture rebellion against God.

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though we cannot bring forth the weapons of our indignation against the invisible, as rebellious subjects do against their mortal king, yet the bidding defiance to his law demonstrates our inclination to do this execrable deed. It is an evident declaration that our spirit is in a state of hostility against Heaven. Every presumptuous offender calls aloud by his practice upon all who behold it: Come on, rise up with me, as an enemy against the Lord. Who is he, that he should reign over us?

. From these instances, notorious in all places, and in every condition of life, it is evident the natural temper of mankind towards the author of their being

is enmity itself; for these instances, every man would confess a demonstration of enmity in every other case. What then but the blindest, baset selflove, can lead us to deny it in the present?

But whether we will allow it or not, our Maker has decided the matter. He constantly speaks of the children of men in their natural state, as haters of him, his adversaries, and enemies. Christ, we are assured, died for the ungodly, which, we are told, in a few verses after, includes our most obnoxious condition of being enemies to God.

The carnal mind (which the context explains to be the mind of man in his natural state) is affirmed, Rom. viii. 7, to be not only averse to God, but enmity against him; which enmity expresses itself in abhorring to pay the homage due to the Creator, by believing and obeying his word.

Indeed the gospel itself, by one of its most lovely titles, emphatically proves the melancholy truth, for it is called the ministry of reconciliation. A method contrived by consummate wisdom, and executed by almighty love, to reconcile us unto God, who were enemies to him in our minds, and by wicked works, Col. i. 21.

From this deplorable depravity of man, his sinfulness appears in a glaring light. For what can be more criminal than such a disposition? Consider it in its direct tendency. It is no less than a denial of the relation which subsists between the Creator and ereature. It is turning the noblest part of the divine workmanship visible on earth from its proper basis. Was you to break in pieces the whole frame of nature, and resolve the world into a mere chaos, the evil would not be so great, as breaking the primary bond between the Almighty Creator, and his more excellent work, a rational immortal soul. For all the reIations which subsist between creatures are mean, in

comparison of the relation between creatures, and the Author of their being. Besides, what monstrous wickedness is disaffection to the glorious Author of our lives? What do we think or say of those who hate their excellent parents? We judge such children guilty in the highest degree, and brand them with every name of reproach. Yet in how small a measure do parents contribute to the being or welfare of their children, compared with what the blessed God doth to ours? And how little superiority have parents in point of power and excellency above their children? Whereas the majesty and excellency of our Maker, none deny, exceed our highest conceptions.

Further, what cause can man alledge as the ground of this disaffection towards God? Many good works has he done for us all; for which of these is he hated? What injuries have we received from him to offend us? With many powerful allurements he draws us, as with the cords of a man; by benefits visible to every eye, and repeated every day, in all the comforts and conveniences of life; by inviting all who will return to their allegiance, to partake of the highest degrees of honour and everlasting salvation, through the sacrifice of his own Son, by whom he beseeches sinners to be reconciled unto him.

Enmity against God comprehends all other wickedness in it. For as love to God and man is the sum of all the precepts, so hatred of God comprehends all iniquity, since every branch of it may be resolved into this detestable depravity of mind.

If you ask, what is the great use of representing the natural vileness of man in his apostasy from God, and describing his character in colours so opposite to those, which have been long in fashion; I answer, the knowledge of man's natural corruption, in the degree proved above, from fact and scripture, is absolutely

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