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mind; and even they, who may not be chargeable with gross immoralities, may have reason to charge themselves with this horrid temper; and if any are disposed to deny that they are carnally minded, the denial itself proves beyond a doubt that they are altogether carnal. For even the best of men, the most wise, holy and pious, are conscious of the remains of this wretched temper. "This infection of nature (say our reformers) doth remain even in them that are regenerate ;" and St. Paul affirms, that the flesh lusteth against the spirit. Yea, he says of himself, in a comparative view, "the law is spiritual, but I am carnal." Rom. vii. 14. "Go," saith a modern writer, go with the serious Christian into his closet, ask him his opinion of the corruption of the heart, and he will tell you that he is deeply sensible of its power; for he has learned it from much self-observation, and long acquaintance with the workings of his own mind. He will tell you that every day strengthens this conviction; yea, that hourly he sees fresh reason to deplore his want of simplicity in intention, his infirmity of purpose, his low views, his selfish unworthy desires, his backwardness to set about his duty, his langour and coldness in performing it; that he finds himself obliged continually to confess, that he feels within him two opposite principles, and that he cannot do the things that he would.'

This true humiliation of spirit will render the blessings of the Gospel very precious. The consciousness of so much evil, not only in the life but in the heart, will oblige us to seek for pardoning mercy, through faith in the Redeemer; and that blood will appear to us invaluably precious, which can, and does, cleanse us from so much sin. The love of God will appear, as it is, inexpressibly wonderful, when fixed upon creatures so destitute of every thing meritorious; and the grateful language of the saved sinner will be, "What shall I render unto the Lord for all his benefits!" Are we conscious that "whereas we were once blind, now we see ;" that we can sincerely delight in the perfections of God, in the worship of God, in the law of God, and in the people of God? O let the pleasing change be reviewed with thankfulness, and the

they are a separate people; and distinguished by their attachment to his word and ways. This very circumstance renders them obnoxious to carnal men; for "they that will live godly in Christ Jesus shall suffer persecution." Now the carnal mind is the very principle of persecution. This has been the source of opposition to the church of God in all ages, from the time of righteous Abel to the present moment; but we are not to be offended at this. Our Lord has said, "Marvel not that the world hate you; it hated me before it hated you." Let this reconcile the

people of God to the cross.

Thus have we briefly described the carnal mind, and shown its enmity against God. But what words can paint its criminality and vileness? What can be said of it, equal in force to what the apostle says in the text-" it is not subject to the law of God, neither indeed can be," it cannot be subject; it is not the nature of the carnal mind to submit to God; it is as contrary to it, as light is to darkness. An enemy may be reconciled, but enmity cannot. Nothing can remove it but the divine power of renewing grace, bestowing a spiritual mind upon us.

ADDRESS.-My friends! If the mind of man be thus carnal, and the carnal mind be thus inimical to God, it is a matter of the most serious consideration, whether we are now under the power of it, or happily delivered by grace. Such as the mind is, such will the walk and conversation be. Review the particulars before-mentioned, and strictly inquire how it is with you. The decision is of the utmost consequence, for "they who are in the flesh cannot please God," ver. 8; but, on the contrary, are under his dreadful displeasure, and liable to his eternal wrath; for "if we live after the flesh, we shall die."

What need then of humiliation! How ill does it become a fallen creature, with a heart so carnal, to boast of its excellence; and call that a good heart, which the Scripture pronounces to be carnal, and enmity against God. Surely, instead of boasting, the deepest sorrow and shame become We should abhor ourselves, and repent in dust and ashes; for what can be so vile and abominable as this carnal disposition. This is the true source of all our sinful actions for the carnal walk is produced by the carnal

us.

mind; and even they, who may not be chargeable with gross immoralities, may have reason to charge themselves with this horrid temper; and if any are disposed to deny that they are carnally minded, the denial itself proves beyond a doubt that they are altogether carnal. For even the best of men, the most wise, holy and pious, are conscious of the remains of this wretched temper. "This infection of nature (say our reformers) doth remain even in them that are regenerate;" and St. Paul affirms, that the flesh lusteth against the spirit. Yea, he says of himself, in a comparative view," the law is spiritual, but I am carnal." Rom. vii. 14. "Go," saith a modern writer, 66 go with the serious Christian into his closet, ask him his opinion of the corruption of the heart, and he will tell you that he is deeply sensible of its power; for he has learned it from much self-observation, and long acquaintance with the workings of his own mind. He will tell you that every day strengthens this conviction; yea, that hourly he sees fresh reason to deplore his want of simplicity in intention, his infirmity of purpose, his low views, his selfish unworthy desires, his backwardness to set about his duty, his langour and coldness in performing it; that he finds himself obliged continually to confess, that he feels within him two opposite principles, and that he cannot do the things that he would.'

This true humiliation of spirit will render the blessings of the Gospel very precious. The consciousness of so much evil, not only in the life but in the heart, will oblige us to seek for pardoning mercy, through faith in the Redeemer; and that blood will appear to us invaluably precious, which can, and does, cleanse us from so much sin. The love of God will appear, as it is, inexpressibly wonderful, when fixed upon creatures so destitute of every thing meritorious; and the grateful language of the saved sinner will be, "What shall I render unto the Lord for all his benefits!" Are we conscious that "whereas we were once blind, now we see ;" that we can sincerely delight in the perfections of God, in the worship of God, in the law of God, and in the people of God? O let the pleasing change be reviewed with thankfulness, and the

mistress of the house was necessary to procure refreshment for the numerous guests, (for there must have been thirteen in number if all the apostles were there,) Martha, who appears to have been of an active turn, left the room to superintend the business of the kitchen. She denied herself the pleasure of continuing to regard his charming discourse, for the purpose of making an abundant preparation for our Lord and his friends; a preparation, it should seem, far greater than was necessary. Finding this care and labour too much for her strength and spirits, she returns to the room to complain of her sister; she came to Jesus, and said "Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me."

While we must commend the hospitality and generosity of Martha, in wishing to entertain her guests in a liberal manner, we cannot but observe something blameable in this application. She had certainly lost her temper, and was improperly angry with her sister. She should have made some allowance for the pious zeal of Mary, who was too deeply engaged in listening to Jesus, to recollect the affairs of the house. If her help was necessary, Martha might have beckoned her out, or whispered the request in her ear. But it was still more blameable to insinuate a degree of censure on our Lord himself, as if he were to blame for detaining her. "Dost thou not care that my sister hath left me to serve alone?" This was very indecent and disrespectful. If she thought it wrong that her younger sister should indulge her ease, while she was so hard at work, yet why was the Lord to be censured, as if he were the cause of it? But, while we detect this infirmity of Martha, let us correct the same fault in ourselves. We

e are too apt to lose our composure in a hurry of worldly business; too apt to find fault with our fellow Christians, when they do not come up to our standard; and, what is much worse, to murmur at cross providences, and quarrel with heaven itself. For this is sometimes the language of our dissatisfaction." Lord, dost thou not care that I am so ill, so perplexed, so persecuted, so deserted, so helpless?" Oh let us beware of this temper, and we shall be angry with ourselves rather than with Martha.

As this question was proposed to our Lord himself, he is pleased to answer it. Mary, who was blamed, remains silent; she leaves her defence to an abler advocate. Jesus kindly passes over the censure which was aimed at himself, but fully vindicates Mary's conduct; while he tenderly reproves Martha for her extreme anxiety.

Our Lord well knew the state of her mind-"she was cumbered about much serving"-anxious to make a great entertainment, and to have every thing in exact order; she was cumbered about this; almost distracted with the hurry and bustle it occasioned in the family. This was no doubt out of respect to her much-esteemed visitor; yet probably there was a little mixture of pride in the business; a wish to set off the whole to the best advantage, as is too common, even with good people, on such occasions, whereby the spiritual comfort both of the hostess and the guests is often diminished. Jesus therefore gave her a gentle rebuke. "Martha, Martha, thou art careful and troubled about many things." He was no doubt pleased with her good intention to entertain him; but he was not pleased at her making a great feast, as if he took delight in a sumptuous table. He did not covet delicacies; nor is he pleased with the luxury of his professing people; nor with the great expense and great trouble which a splendid entertainment requires. He would have been more satisfied with seeing Martha sitting with Mary to hear his instructions; "he was better pleased to see Mary in the chapel, than Martha in the kitchen."

That which most displeased him was, that her attention to many things obliged her, for the present, to neglect the one thing, that which was the great thing he came to her house for, namely, to teach and instruct the family; and this was "the one thing" to which Mary wisely confined her attention. When, therefore, he blames Martha for too much regarding many worldly things, he commends Mary for regarding that one spiritual thing, the care of her soul, by improving the present opportunity of enjoying his instruction. "One thing," said he "is needful"--is absolutely necessary, indispensibly necessary; and consequently all other things must give place to it. He therefore adds-" and Mary hath chosen that good part, which VOL. II. Y