spising the world, as once I despised God? This were indeed "a new creation."] 3. How necessary is conversion in order to an enjoyment of heaven! [There must be within ourselves a meetness for heaven before we can enjoy it." Let not those then, who banish God from their thoughts, and cast off his yoke, suppose that they could be happy in heaven, even if they were admitted there. If they would delight themselves in God for ever, they must obtain in this world a conformity to his image, and a delight in his commandments.] 12 Cor. v. 17. m Col. i. 12. CCCL. THE MUTUAL ABHORRENCE BETWEEN GOD AND SINNERS. Zech, xi. 8. My soul loathed them; and their soul abhorred me. THE judgments of God that from time to time are inflicted on mankind are standing proofs that man has offended his Maker, and that God is displeased with his creatures. In this view they are continually represented in the scriptures; and in this light the Prophet taught his hearers to consider them. God had determined to abolish that covenant which he had made with his people, and to destroy the Jewish polity, the sacred part of which he called "Beauty," and the civil "Bands." He speaks of himself as having already cut off (or perhaps, in prophetic language, as determined to cut off) three shepherds, the princes, the prophets, and the priests, in one month; and assigns as a reason for it, that there was a mutual abhorrence between himself and them; and that consequently there was abundant reason for the judgments denounced against them. The Prophet, throughout this chapter, personates the Messiah, the Lord Jesus Christ, in whom a part of it was very remarkably fulfilled, and to whom it is expressly applied in the New Testament. But it is simply to VOL. IV. Ver. 11, 12. with Matt. xxvii. 9, 10. the words before us that we would now draw your attention: and we will take occasion from them to shew I. What a deep-rooted enmity subsists between God and sinners View it, where it first commenced 1. On man's part [Ungodly men neither seek to please God, nor are at all grieved at having displeased him-They like not to speak, hear, or even think of him"-They cannot endure (a melancholy proof of their aversion to him!) to be with him alone -They hate every thing in proportion as it exhibits God to them, or would lead them to God-They even wish there were no God-Yea, when God actually put himself into their power, they sold him at the price of a slave, and crucified and slew him What abundant proof is here, that "the carnal mind is enmity with God!" And what an evidence of that abhorrence in which, according to the scriptures, our adorable Saviour was to be held!] 2. On God's part [Towards penitent sinners (as we shall have occasion to shew) God is reconciled: but, while they continue obstinate in their sins, he "loathes them," nor can even look upon them without the utmost abhorrence. He will not vouchsafe them the smallest taste of those blessings which he imparts to others in the richest abundance"-He gives them up into the hands of their greatest enemies, to Satan and their own hearts lusts"-He prepares his instruments of vengeance against the time when they shall have filled up the measure of their iniquities-He even comforts himself with the b Job xxxv. 10. c Jer. viii. 6. d Ps. x. 4. pro e As men can meet their bitterest enemy in a crowd, but would be uneasy to be left alone with him; so the ungodly can meet God in his house, but cannot bear to commune with him in their secret chamber. f Hence faithful ministers, and godly people, and searching discourses, yea, and the Bible itself, are neglected and despised. g Ps. xiv. 1. This is a wish. The words, "there is," are not in the original. h See note a. i Rom. viii. 7. k Isai. xlix. 7. I Hab. i. 13. Compare Ps. cxix. 165. with Isai. Ivii. 21.and 1 Pet. i. 8. with Prov. xiv. 10. n 2 Tim. ii. 26. Ps. lxxxi. 12. Rom. i. 24, 26, 28. . Ps. vii. 12, 13. Deut. xxxii. 19, 20, 35, 41, 42. He even kindles with his own breath the fire that is to consume them, Isai. xxx. ult. spect of pouring out his wrath upon them to the utter most.P What awful evidences are these of the truth in question! what proofs that he even lothes and abhors all the workers of iniquity] But, notwithstanding this mutual enmity, the gospel shews us II. How it may be turned into mutual love There is, in truth, but one way in which reconciliation can be effected between God and sinners. Yet we may not unprofitably divide it into two heads 1. Repentance towards God [This can never purchase our peace with God; yet is it absolutely necessary to prepare our minds for the reception of his favour. And wherever it manifests itself in deed and in truth, God will instantly put away his anger, and embrace the sinner in the arms of his mercy---] 2. Faith in our Lord Jesus Christ [It is.this which unites us unto Christ, and gives us an interest in all that he has done and suffered on our behalf. If his hand were stretched forth, to plunge his sword into our very bosom, the very first act of faith should make it fall from his hands, and induce him to return it instantly to its scabbards-- -Nor would he from that moment account any expression of his love too great for us———] Nor is God only reconciled to us by these means, but we also are reconciled to him. [It is in this view that the scriptures most generally represent our return to God." And it is certain that from the very instant we repent and believe in Christ, our enmity against God is slain, and we delight in him as much as ever we once abhorred him. We love to hear and think and speak of him, and to maintain the closest fellowship with him: we love all who love him, and that too in proportion as they resemble him: and every thing that can discover him to us, or draw us nearer unto him, is on that very account unspeakably precious to our souls-As for the Saviour, who was sold for the price of the meanest slave, and who was once altogether despised by us, his name is music in our ears; and the whole world is as dung in comparison of him-] q Ps. v. 5. and x. 3. P Isai. i. 24. Ezek. xxi. 15. and v. 13. Jer. iii. 13. Isaiah lv. 7. Ps. li. 17. Luke xv. 20. Jer. xxxi. 20. ⚫ John iii. 16. and vi. 37. Acts iii. 39. Isaiah i. 18. Acts xvi. 30. Jer. xxxii. 41. Zeph. iii. 17. u 2. Cor. v. 18, 20. Col. i. 21. * Phil. iii. 8. We SUBJOIN a word 1. Of caution [We may suppose that, because our enmity against God is the ground and reason of his aversion to us, our love to him is the ground and reason of his love to us. No: if we love him, it is because he first loved us. Were it not that he of his own mere mercy vouchsafed to send us his grace, we never should have our enmity to him in the smallest degree abated. We must therefore take nothing but shame to ourselves; and give nothing but glory unto him. We must confess that our hatred of him was altogether without a cause; whereas his aversion to us was just and merited. On the other hand, his love to us is free and sovereign; whereas ours is the tardy, forced, and disproportioned fruit of his victorious grace.] 2. Of encouragement ["The wicked man is loathsome:" "a but how loathsome soever he be, he need not fear but that God is ready to receive him in the arms of mercy---Let this be contemplated by all, till a lively hope is begotten in their hearts, and they are constrained to say, I will no more "abhor the Holy One, and the Just," but will turn to him with my whole heart.] z John xv. 25. y 1 John iv. 19. a Prov. xiii. 5. b If instead of continuing the contest we apply to God through Christ, our peace with him shall soon be made. Isaiah xxvii. 4, 5. c Acts iii. 14. CCCLI. THE DANGER OF DISREGARDING THE WORD OF GOD. Exod. ix. 20, 21. He that feared the word of the Lord amongst the servants of Pharaoh, made his servants and his cattle flee into the houses: and he that regarded not the word of the Lord, left his servants and his cattle in the field. THE word of God in every age has met with a very different reception from different people; from the antediluvian scoffers to the present moment, the generality have deemed it unworthy of their attention, while a few have regarded it with reverence and godly fear-Never had any declaration a better title to belief than that to which the text alludes: Moses had already, in the space of a few days, foretold many judgments, which were in stantly inflicted or removed according to his predictions; and since they had not been effectual to subdue the stubborn heart of Pharaoh, he announced the determination of God to send another judgment on the land of Egypt, even a storm of hail and lightning which should destroy every man and beast that should e exposed to its furyThere were many however who despised the threatening, and disdained to send their servants and cattle to a place of shelter; but others, who had profited by past expe rience, used with cagerness the precaution suggested to them- From this circumstance we are led to observe that I. It will appear from men's conduct what regard they pay to the word of God In all temporal concerns men are affected by any reFort in proportion to its credibility and importance. [If they hear of any great good that is placed within their reach, they feel a desire after it springing up in their minds: if there be some considerable probab..ity of their attaining it, their hopes are excited, and their endeavours multiplied in order to secure it-If the possession of it appear near and certain; they already congratulate themselves on the expected acquisition, though not without a mixture of anxious suspensc-On the other hand, do they hear of any great evil that may come upon them? they begin to be disquieted: does it approach nearer and nearer? they think how they may avoid it, and use every precaution that prudence can suggest: does it appear imminent and almost unavoidable? their fears and anxieties are proportionably increased-Nor are these effects peculiar to any times, places, or persons: they will be found on examination to be invariable and universal—] Thus it must also of necessity be with respect to spiritual concerns in proportion as they are believed and felt แ [Suppose a person to be thoroughly persuaded that, except he repent he must perish;" that, "except he be born again of the Spirit, he cannot enter into the kingdom of heaven;" and that," he that hath the Son hath life, and he that hath not the Son of God hath not life;" what effect must such momentous truths produce upon his mind? Must he Lot of necessity begin to enquire into the meaning of these expressions, and feel a solicitude to determine these questions, Am I a real penitent? Am I born again? Have I the Son of Go-If other things appear to him of superior importance, |