ESSAY XIX.

The subject continued.

IN stating with brevity, yet with some degree of precision, the peculiarities of the Christian temper and character, as produced by the seed of divine truth received into the heart by living faith, we shall sometimes be led to deduce coincident parts of them from different principles; some things therefore, which were touched upon in the former essay, may here again be resumed in another connexion. This will especially be perceived in relation to that subject, with which I shall introduce the delineation of the Christian temper, as it more particularly respects our brethren and neighbours, viz.

I. Indifference to the world and the things of the world.* Patience, contentment, gratitude, and chearfulness have been shewn to be the genuine effect of that confidence in God and submission to his will, which arise from a real belief of the doctrines contained in the holy scriptures; but they receive a collateral support also from just views of the vanity of all earthly things, and the importance of eternity; whilst these are likewise essential to a proper frame of mind and tenor of conduct towards our neighbours. For what is most productive of immorality and mischief among mankind? Does not an inordinate eagerness in the pursuit of worldly objects occasion a vast proportion of the crimes and miseries that fill the earth? This has not only led men idolatrously to forsake, and wilfully to rebel against God; but it has also prompted them to become the oppressors and murderers

* 1 John ii. 15-17

of each other in every age and nation; and thus to fill the earth with "lamentation, and mourning, and woe!" Nor can it reasonably be expected, that any effectual remedy will ever be applied to these evils; unless men can be generally convinced, that the objects of their fierce contentions are mere "vanity and vexation of spirit," and that nobler blessings are attainable. This has been so obvious to men of reflection, that many sects of philosophers, and the inventors of various superstitions, have in this respect manifestly proposed the same end, as Christianity does; but the means have been so injudicious and inadequate, that they have only taught men to sacrifice one lust to another; and to deny sensuality or avarice, that they might more advantageously gratify the lust of dominion, or thirst for the applause of men.

But when the apostle exclaimed; "God forbid that "I should glory, save in the cross of our Lord Jesus "Christ;" he subjoined, " by whom the world is cru"cified unto me, and I unto the world."* The world and every thing in it; even the "lust of the flesh, the "lust of the eye, and the pride of life;" and whatever was suited to gratify the appetites, the senses, the avarice, the ambition, or vain-glory of man, seemed to him no more attractive, than the distorted, defiled countenance of a crucified malefactor; while he was also entirely willing to be looked upon by all worldly men, with that contempt, pity, or aversion, which such an object is suited to inspire. Indeed the doctrines that relate to the incarnation of Christ, the birth of Emmanuel in a stable, his obscure education and life of labour till he entered on his public ministry; his subsequent poverty, hardship, reproach, and suffering, till he expired a sinless sacrifice on the cross; together with the circumstances of his followers, and the treatment they met with, are directly suited to mortify every corrupt affection of the human heart, and to create an indifference about all those objects, which unbelievers idolize. The doctrine of the cross, when spiritually understood, gives us such a view of the deplorable condition, into which sin hath plunged

Gal. vi. 14.

our species, and of the hopeless misery, to which the most prosperous ungodly man is every moment exposed, as must tend to lower all earthly distinctions in the believer's estimation; and to break the fatal association in his mind, between the idea of happiness and that of worldly prosperity; for he cannot but see, that a confluence of all earthly comforts avail not to preserve the possessor from death and hell, nor even to keep out the dread of them. That near view likewise, which faith presents to the mind, of the reality and speedy approach of an eternal and unchangeable state, cannot but damp his ardour, and abate his assiduity, in pursuing those thing, which must so soon be left forever; whilst the substantial possessions, the incorruptible honours, and the una:loyed pleasures, which are proposed to his hope, tend to draw off his affections from "things on the earth," and to fix them "on things above, where Christ sitteth on "the right hand of God."* For as this globe appears to us, who live on its surface, to be very unequal by the interchange of mountains and valleys; yet could we rise above it and view these at a distance, such inequalities would appear inconsiderable, compared with its vast magnitude; and as we looked down upon it from a still greater and greater distance, they would by degrees entirely vanish from our sight; so, to the carnal mind, the difference between rich and poor, prince and beggar, seems immense; but in proportion as our judgment and affections become spiritual, the desparity diminishes, till the distinction seems wholly to disappear. All are sinners and mortals; all must stand before the impartial tribunal of God; all are under condemnation according to the law; all are invited to accept of the salvation of the gospel; and all must be eternally happy or miserable, as they are found in the company of believers or of unbelievers. Thus indifference to the world, and its honours, friendship, wealth, decorations, pomp, splendour, and indulgences, whether of the senses, the appetites, or the passions of the mind, is the genuine result of evangelical principles; it is uniformly proportioned to the de

2 Cor. iv. 18, Col. iii. 1-4.

gree, in which we are really influenced by them; and every tendency to covetousness, ambition, or vain-glory; and all dissatisfaction with a mean or precarious provision, or the desire of things more ornamental, elegant, fashionable, or indulgent than those, which providence hath allotted to us, is a proof, that we are not fully cast into the mould of the truths, which we profess. A Christian is a stranger and pilgrim upon earth; he wants accommodation during his abode in this foreign land, and his journey to his heavenly home; and he cannot but prefer things pleasant to those that are painful; yet this is not his object, nor can he consistently loiter, turn aside, or disquiet himself about such matters; much less can he seek great things, by disobeying his Lord, clouding his own prospects, disgracing his character, or interrupting his comforts. There is indeed a certain place assigned to him in society; and perhaps he cannot fill his place with propriety, without many externals, which are of little value, and which many of his brethren have not; but he cannot consistently glory or rejoice in them, or prefer himself to others on that account; nay, he will rather deem them snares and encumbrances, which inay retard his course and seduce him into conformity to the world. His duty may also call him to fill up a superior situation in society, and to possess authority or wealth, as the steward of God for the good of others; or he may be engaged in any lawful business; but his principles will prevent him from loving the world, and teach him moderation both in the pursuit of apparent advantages, and in the use of his possessions; they will dispose him to abstain from many things, which others in similar situa ions seize upon, or indulge in; to shun what others dem desirable; and to consider the concessions, which he makes to the customs of society, rather as a cross, than as a satisfaction. Christianity indeed is very far from confounding the different ranks and orders in the community; nor does it at all countenance self-invented austerities, or a morose rejection of the rational comforts and satisfactions of life; for the Lord hath given us all things "richly to enjoy ;" but it teaches us to "be satisfied "with such things as we have," if these be merely "food "and raiment," though the meanest and most scanty; to

est brother.

refrain from every thing inexpedient, as well as from what ever is unlawful; and not to put any interest or indulgence in competition with the peace and comfort of our weakIt instructs us not to consider any earthly distinction, as our riches, adorning, honour, or pleasure, but to use all things, as strangers, that are about to leave them; to do all as the Lord's servants, and to improve every advantage as his stewards; and thus, "whether we "eat or drink, or whatever we do, to do all to the glory " of God.” Whenever these ends require it, we are cailed upon to deny ourselves, to forsake all, to act as if we hated our dearest relatives, to part with every earthly possession, to take up our cross, and even lay down our lives for the sake of him, who died for us, and rose again; and he hath expressly declared, that without this disposi tion, purpose, and conduct, we cannot be his disciples; and hath given motives and assurances sufficient to encourage us to make all these sacrifices with cheerfulness.* "Seek ye first," says he," the kingdom of God and his " righteousness, and all these things shall be added unto you." And he hath given us a warrant to trust him in the path of duty, both in respect of ourselves and of all that belong to us.

Our principles likewise teach us to consider this world, as a barren land, and a scene of trouble, and to expect no rest in it; to take matters, as we find them, (except as the duty of our station may be concerned ;) and not to be anxious about our condition, though we be poor, or even slaves; because "the fashion of this world passeth

away." Ali discontent in obscure and indigent circumstances, as well as insolence in prosperity; all envy of the rich or renowned; all coveting or hankering after somewhat greater, easier, or more abundant; all eager. ness in pursuing and seeking after worldly advantages; all sanguine expectations of those changes, by wich carnal men fancy that the blanks of this world's lottery may become prizes; all inclination to spend more than we

Matt. xvi. 24-26. xix. 29. Luke, xiv. 25–33. 1 Cor. viii. Heb. xiii. 5, 6. Matt. vi. 31-34. Luke, +1 Cor. vii. 21-23, 29-31.

12, 13, x. 31.

xii. 28--32.