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sent into the world, by his God and father, and of his sending the apostles into tlie world. Was it not to reform and to amend'it?' Was it not, in die Känguage of the apostle, to teach men to deny att ingodliness, and worldly lusts, and to live rightcous, sober and pionis lives? Was it not, as the same apostle says, to teach us to mortify our members that are of the earth, that is, to subdue our lust of sensual pleasure, to check all worldly ambition, to teach us to disregard wealth and splendour, áut töcurc us-of all envý and malice? Was it not iif short to check and mortify all those inordinate ar? Sections and passions which have this world, and the things of it, for their object and end?

Do 'not the plásnest rules of the gospel engage us to dering ourseloes, and to forego many pleasures and advantages of this world because they cannot be enjoyed with a good conscience, and is it not manifest from all this, that it could not be the de sigin of christianity to qualify meri for the enjoy. ment of this world chiefly, since it is räther catculated to welah 'ours affections from it ? For iftvetes allowed to Hace no pride; no ambition, no sensuality, no malice, or revenge, how can dur chick liaisbirness consist in this world; since it is it the graefeation of these passions chiefly that the hap


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piness of the worldly minded consists. What are the precepts of christianity, but rules of sobriety, humility, justice,, benevolence, and piety ; affections the most disinterested and heavenly, in which consists the perfection of human nature, and our preparation for another and a better state. so i sesa

Now since christianity" tends to make us indif. ferent about those things which the worldly minded pursue with so much eagerness and constancy, and since it raises our affections towards inobler and remote objects, it is evident that Christ, by teaching his disciples this temper and disposition, did not design that their happiness, should consist in the enjoyment of this world. The very nature of their institution, demonstrates that they are intended for another and better country. Their res: ligion, raises their hopes and expectations of something better than any thing that this world affords, and actually, forms them for it; and our Lord wille not disappoint the expectations which he has raise ed in their minds, or refuse them that higla sphere of action and enjoyment, for which, by obeying his commands, and following his example, they are actually trained.

d Upon the whole thaen, we see that it properly bei longs to a Christian to be constantly looking above.s

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and beyond this present world. Sensible that comparatively speaking, he has no interest worth pursuing here, he will employ his thoughts and meditations upon that more: 'enduring substance which is reserved for him in Heaven. His proper treasure is no where but in heavenThere there. fore, is his heart, and there is his conversation, in the usual acceptation of the term. For where a: man's treasure or chief happiness is, there will be his heart and affections, and that will be the subject of his daily thoughts and conversation.

To become a Christian therefore, is in effect to break off our strongest attachments to this world, and the things of it,

e things of it. It is to cease to look upon any thing that this world affords as our chief good. It is as we may say, to throw up our interest here, and to build on a more sure and solid foundation, , not upon the sandy foundation of worldly enjoyments, which are so apt to deceive us, but upon a rock which no temporary accident can shake.

Except this be our disposition, we have no more than the name of Christians, nor that indeed justly, for a worldly minded Christian is an absurdity. Otherwise it would be possible to serve God and Mammon; whereas the heart of man can have no

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nipre than one chief object of its desire, or one. chief good; and it is the nature of this clrief good, that which men mdst-value and esteem, which manifests their disposition, and determines-ucir chas racter.

If what we chiefly prize, what' our hearts and affections are mostieagerly set-upon, and what we are most of all bent to obtain, be any of the pleat gures and advantages of this world, we forfeit all our title to heaven and heavenly things. For these things will not hold a second place in our esteem. But if, in consequence of looking upon this world as a thing that is precarious and útsätisfictóry, it be the most earnest wish of our Reatiš to secure the favour of God, and the happiness of heaveir; if it be our chief care and

cate and concert to approve our Ficarts before him, by a uniformit bifrse of féll. doing ; if we be careful to obey the preceptes

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the example of our Lord and master Jesus Christ, and if, when we are properly called to it, we be ready, rather than violate otir' consciente, to abandon every thing that is dear to us in life, and cven life itself, we may then; but ik no other case, conclude that we are Christiáns iirteed, we live placed our treasure and our hearts in heaven, and thiere will be our reward at last.

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have now sheiri on what accounts Christians may be said not to belong to this werld, but to be citizens of heaven. It is because the kingdom of Christ was not of this world, and because both his Express precepts; and the very spirit of his religion, sequire that qur affections should be weaned from the present state, and fixed upon a future and a better. d now proceed to make some inferences from the doctrine, thus laid down and enforced.

1. This doctrine" nay teach us the great walue of Christianity,assit extends our views to great and remate objects, and thereby gives us à superiority of mind to this world, and all the transitory enjoyments and pursuits of it. Great views indicate, and gindebed constitute great minds; and thus the prospects of Ghristianity, by drawing of the attention from everything innean, báse, andun. worthy of ws, prevents their sengaging our affec . tions, and exciting any inordinate: passion. What charms can sensual pleasure, worldliy gain, or worldly ambition, have for that man whose mind is habitually occupied with the thoughts that he is bom to infinitely greater expectations with which those lower pursuits are wholly inconsistent, and who suffers those great,

thos distant objects to make a suitable impression upon him. What


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