Proclaim it from the tops of the mountains, that there is forgiveness with him. Say unto Jerufalem, Behold MESSIAH, Behold your God! He comes to put away fin by the facrifice of himself *. He can do it, for he is God; and he will do it, for he has taken on him our nature for this very purpose. Behold the Lamb of God, who taketh away the fin of the world!

2. Alienation of mind. Not only is it true that we have finned against the Lord, but a principle of averfion from him is deeply rooted in our hearts. Therefore one part of our natural character is, haters of God This is thought a hard faying. Many who will admit that their conduct is blameable, and that they are not altogether what they ought to be, will by no means plead guilty to this charge. If they fall short of their duty, and in fome inftances tranfgrefs his commandment, they fay, It is their infirmity; they are forry, and hope to do better fome time or other. However, they are willing to think that their hearts are tolerably good, they mean well, and are fhocked at the idea They rather prefume that

of hating God.

*Heb. ix. 26.

VOL. I.

+ 2 Cor. v. 21.
I

+ Rom. i. 30.

they

they love him, though they are not fo careful to please him as they fhould be. I do not affert that we hate God under that character, which, our vain imaginations form of him. If we can perfuade ourselves, in direct contradiction to the teftimony of fcripture, that he is not ftrict to mark what is amifs; that he will difpenfe with the ftrictness of his law; that he will furely have mercy upon us, because we are not openly abandoned and profligate in our conduct; that he will accept of lip-worship in which the heart has no concern, reward us for actions in which we had no intention of pleafing him, permit us to love and ferve the world with all our mind, and foul, and ftrength, while we live, and make us happy in another world, when we can live in this no longer-If we form fuch an image of God, it is too much like our own to provoke our enmity, for it is destitute of holinefs, juftice, and truth. But the carnal mind is and must be, enmity against God * according to the character he has given of himfelf in his word. We have an inbred diflike to all his moral attributes, to the rule of his government, and to the methods of his grace.

* Rom. viii. 7..

We

We cannot, that is, we will not, propose either his glory as our chief end, or his favour as our chief good. The proof is plain. The ends which we actually purfue, and the fuppofed good which we deliberately prefer, are utterly inconfiftent with the plan which he has prefcribed for us. His ways, though truly pleasant in themselves, appear unpleafing to us, and we think we can plan better for ourselves. We do not like to retain God in our thoughts*, which is a fure sign of enmity. Nay, this enmity is fo ftrong in us naturally, that we cannot bear others fhould think more highly of God than we do, or be more attached to him than we are. This was the ground of the first murder. Abel loved God, and God was pleafed to testify his approbation of Abel, and therefore Cain killed him. This has been the great cause of the oppofition and ill-treatment which the fervants of God have met with from the men of the world in all fucceeding ages. A caufe which ftill fubfifts, and will continue to operate upon pofterity yet unborn. Can we fhow a ftronger mark of diflike to a perfon, than by hating all who profefs a regard to + 1 John iii. 12.

* Rom. i. 28.

him, and when that is the only cause of our refentment? Such is the prevailing enmity against God. For how often do we see that when his grace enables a finner to forfake the spirit and practice of the world, his former friends are immediately offended; and, perhaps, those of his own houfhold, become his inveterate enemies?

But, O thou that bringeft good tidings, lift up thy voice. Say to poor finners, Behold your God! He comes to take this enmity away! The cross of Chrift fubdues it, when every other expedient has been found ineffectual. The heart, too hard to be softened by a profufion of temporal benefits, and too ftout to be fubdued by afflictions, is melted by the. dying love of a Saviour; and by that difcovery of the divine perfections, which is exhibited in redemption. We have a striking instance of this effect, in the cafe of Saul of Tarfus*. His mifguided confcience, under the influence of prejudice, perfuaded him, that he ought to do many things against Jesus of Nazareth. Inftigated with rage, and not fatiffied with the injuries he had offered to his

A&s ix. 1-20

disciples at Jerufalem, but still breathing out, threatnings and flaughter, he journeyed towards Damafcus, defigning to harrass and perfecute them wherever he found them. In this temper of mind, he was fuddenly arrested on his way, by a light, and a voice from heaven. He fell to the ground. But Jefus, whom he had ignorantly perfecuted, instructed him in the knowledge of his person and love, pardoned his fin, and commiffioned him to preach the faith he had laboured to deftroy. How fudden, how evident, how abiding was the change which then took place in his heart and in his conduct! From that moment he accounted all things lofs and dung, for the excellency of the knowledge of Christ Jefus bis Lord. Unwearied by labour and hardship, undismayed by oppofition and danger, he spent the remainder of his life in the cause of his Mafter; and, like Cæfar, accounting nothing done, while any thing remained to do, his active and intrepid fpirit was continually meditating new fervices. And,though he knew that bonds and afflictions awaited him in every place, he was always upon the wing to publish to his fellow finners, the grace + Acts xix. 21.

* Phil. iii. 8.