was not in them. But the apostle, we think, is to be understood as saying that there were many, of whom he might expect better evidence of their attachment to the cause of Christ, who were grossly deficient in zeal and devotedness. The text is rather a complaint against them, than a judgement passed upon them; nor against them alone is this complaint urged, but against Christians and teachers of the present day also. It is a truth that has too many applications, now, that all seek their own, not the things which are Jesus Christ's. The terms used by the apostle are often misunderstood; they need to be explained. The declaration is general, and requires to be proved; the complaint is a serious one, and must be exposed. These are our topics of discussion.

I. We are to explain the meaning of the apostle. There are those who take the words of Jesus Christ literally, where he says, If any man would be his disciple, he must forsake houses and lands, father and mother, wife and children, give up every wordly and personal interest; and therefore they cast themselves entirely upon the providence of God; in the strictest sense, they know no man after the flesh; they desire to speak of nothing, to be interested in nothing, connected with this world. Such have been termed mystics, and were all to follow their example, civil institutions would languish, the light of science would be extinguished, civil government and rational liberty would expire. Others again strip religion of all its spirituality; reduce it to a mere name; confound and explain away the very terms by which it is designated. Such would make no distinction between the things of Christ and the things of this world. Between these two classes there is a wide difference: the latter would term the former enthusiasts and madmen; the former would account the oth

ers enemies to God-far from righteousness. Between these are many others, distinguished by shades of difference, who put various and opposite constructions upon the truths of God's word. The things which the apostle calls our own, are doubtless our secular interests, our ease, honour, and profit; which are usually styled "worldly concerns." The things of Jesus Christ are whatever relates to his kingdom and glory, particularly the welfare of the church.

A man seeks his own interest in preference to the things of Christ when he gives it the first place in his affections. Take no thought for your life, says Jesus Christ, what ye shall eat, nor what ye shall drink, nor yet for your body, what ye shall put on: i. e. take no anxious, distressing thought, so as to occupy your whole attention, and absorb all your desires-but seek first the kingdom of God and his righteousness-first in point of importance, and tirst in point of affection-and all these things shall be added unto you. Those therefore who feel a deeper interest in what concerns their personal benefit, the prosperity of their family, or any secular object, than in the enlargement of Zion-the success of the gospel, seek their own, not the things of Christ.

A man seeks his own interest in preference to the things of Christ, when he neglects religion to attend to it. There are those who devote their whole time to the world. The sabbath sometimes suspends their labour, but not their worldliness. They have but one object: to that they are entirely given up. This is self-aggrandizement. Concerning such it may be justly said, they seek their own: self is the idol they worship. There are others, who divide their time between the world and God, but who make their spiritual concerns subordinate to their temporal. All men are not alike situated. Some have no reasonable excuse for neglecting a single duty: others feel that their callings and circumstances in life plead an apology for their want of punctuality in attending to all the concerns of the church. But God has placed none of his children in situations where the world can claim superiority to the interests of his kingdom; where they are at liberty to reverse the command of Christ, and seek their own profit first, and then the kingdom of God. There are many who arrange all their secular concerns, and then, if the claims of the church do not interfere with these arrangements, they will attend to them; but if they clash, Christ and the soul are dispensed with.. Such evidently seek their own.

II. We remarked that the declaration of the apostle was general, and required to be proved.

Perhaps the apostle referred to some Christians and ministers at Rome, who, through a regard to their own ease and convenience, refused to visit the Philippians; or to those teachers mentioned in the first chapter of this epistle, who preached Christ from envy and strife; but from the manner in which these words are introduced, it is evident they are designed for universal application. Of their truth, as applied to the unregenerate, there can be no doubt. The testimony of Jesus Christ is abundant proof: For if ye love them which love you, what thank have ye? for sinners also love those that love them; that is, they are governed altogether by a regard for themselves. And there is reason to fear that too much of this spirit leavens the great body of professed Christians. To a great multitude who sought the Saviour with every testimony of respect, during the days of his flesh, he said, Ye seek me not because ye saw the miraclesnot because ye were convinced of the divinity of my mission, and filled with love for my character; but 1826. No. 2.

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because ye did eat of the loaves and were filled. All this appearance of friendship originated in mercenary motives. While a remembrance of past favours is fresh in the mind, or while the tide of popular feeling sets strong in favour of Christ, many may use the language of one who had neither principle nor love: Lord I will fol low thee whithersoever thou goest; but when a season of trial arrives, and the love of many waxes cold, they will shrink from duty, and seek their own, not the things of Christ. Much of the outward regard for religion that is manifested, many of the efforts that are made for the spread of the gospel, spring from selfishness. What was said of the Pharisees concerning their zeal and attendance upon duty, may with equal truth be said of many who wear the appearance of relfgion-they do it to be seen of men. But if selfishness prompts many to attend to religion, it leads others to neglect it. Alas! if the apostle were to search for those among us who would make sacrifice of life and property for Christ, he might say with still greater propriety, all seek their own, not the things of God. Where are those who were once loud in the praises of Immanuel; who considered no labour of love too great to be performed for Him who laid down his life for sinners; who suffered. no impediments to keep them from paying their vows in the sanctuary? A ! humbling proof of our mercenary spirit-our engagedness has fled like the morning cloud, and the early dew that goeth away. If you will visit them once a week, lavish praises upon them, gratify their pride by distinctions, or their curiosity by novelty, they will condescend to visit the sanctuary and other places of worship. Well might Jesus Christ address such, as he did the multitude in the days of his humiliation, Ye seek me, not because of your regard for my glory, your obedience to my commands, but because of the loaves and fishes-the favours you expect, or the gratification you anticipate. Facts written in the tears of the righteous, in the blood of perishing souls, prove too plainly the truth of the declaration, that all seek ther own. The languishing state of Zion, the general indifference that prevails in relation to the realities of eternity, the feeble hold which institutions of benevolence have upon the church, the apathy of Christians, the stupidity of the impenitent, tell too plainly of the melancholy truth announced in the

text.

III. The complaint urged by the apostle is a serious one, and must be exposed.

Those against whom this charge is brought, should remember that it lies against an essential evidence of Christian character. For every man to seek his own in preference to the things of Christ, is contrary to the spirit and design of the gospel: which is benevolence. Its whole scope is beautifully expressed in that song which was sung by the angels at the birth of Christ, Glory to God in the highest, peace on earth, and good will to men. It is the gospel of the grace of God, and therefore brings favour and life to those that are ill-deserving. God, the author of it, is love; and he has manifested his benevolence in the most unequivocal manner, by acts which have excited the wonder and admiration of heaven. Herein is love, says St. John, in its highest exercise, in its fairest character, not that we loved God, but that he loved us, and gave his Son to die for us. Jesus Christ, the publisher of it, the object of its prophecies, the truth of its shadows, the substance of its promises, the author and exemplar of its doctrines, was actuated solely by benevolence. He had no object of his own to accomplish; he laid down his life for his enemies: all

His

he said and did was to effect our salvation. God commendeth his love toward us, that while we were yet sinners Christ died for us. whole life was but one series of holy and benevolent acts, and it closed with a prayer for his murderers. For ye know the grace of our Lord Jesus Christ, says an apostle, that though he was rich, yet for our sakes he became poor. that we through his poverty might be rich. All the offers of the gospel are made in the purest spirit of benevolence. The light of the gospel, like the natural sun, visits the evil and unthankful; its blessings, like the showers of heaven, fall on the unjust and disobedient. The whole effect of the gospel, in the spirit it inspires, the principles it inculcates, the character it forms, the laws it publishes, and the good it accomplishes, proves its benevolence. Those who early promulgated it were actuated by the most disinterested motives. Taking their lives in their hand, and with the surrendry of ease, and honour, and wealth, they went forth in opposition to every selfish principle, preaching the gospel of the kingdom; their zeal, and self-denial, their labours, and prayers, and tears, evinced that they had caught the spirit of their message. which published peace and good will to

men.

Now, if those who are admitted into the visible church of Christ are said to be partakers of the divine nature, are styled followers of God as dear children, are described as putting on Christ, walking even as he walked, partakers of his spirit, and are represented as having his law written upon their hearts, what are we to think of those who live only to themselves; who, though they profess to receive the gospel, whose spirit is mercy, whose design is benevolence, are yet governed by a principle wholly selfish? Surely, when they behold themselves in this pure mirror. they must perceive a palpable inconsistency, and acknowledge an important deficiency. If the great principle of love to God be not predominant in the heart, we are as sounding brass and tinkling cymbals.

Again: For any man to seek his own in preference to the things of Christ, is contrary to the nature of true religion. The great requirement which is a summary of the decalogue, you well know: Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. This principle of love is one, that is, it is the same: the difference of its exercise springs only from the difference of its objects. Love is the fulfilling of the whole law. He who loves God will, from the same affection, love his neighbour. The nature of true religion, as described in the Bible, is benevolence. Witness those striking words of Jesus Christ, He that loveth father or mother more than me, is not worthy of me, and he that taketh not his cross and followeth after me, is not worthy of me. Whosoever forsaketh not all that he hath, he cannot be my disciple. For if ye love them that love you, what thank have ye? for sinners also love those that love them. But love ye your enemies; and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the children of the Highest, for he is kind to the unthankful, and to the evil Observe, also, that declaration of the apostle, Charity seeketh not her own; that is, is wholly destitute of any selfish charac

ter.

Now, if true religion consists in loving God supremely, in denying ourselves, in seeking the general good, it must be a serious charge, brought against one of its professed friends, that he makes all his duties subserve his own interest; that he loves most, and is most anxious to promote, his own purposes; that his feelings are most awake, and

his heart most devoted, to his secular concerns.

Thirdly: Forevery man to seek his own in preference to the things of Christ, is contrary to the vows made in our dedication to God. Those who join themselves to the Lord in a perpetual covenant, prefess to esteem it both a privilege and a duty, and they would be considered as doing it from a principle of supreme attachment to God and his cause. In this solemn and interesting transaction, of which heaven, earth, and hell are witnesses, they avouch the Lord Jehovah to be their God for ever, to the exclusion of all idols; and they consecrate to him all that they have, and are, or may possess, without any reservation-to the abandonment of all selfish ends. Of the duties and sacrifices required of them, they, in consequence of this decision, are not the constituted judges: the will of God is the measure and standard, and it is to be ascertained from his word and providence.

How, then, shall we justify a narrow, selfish course of conduct in those who have taken these vows upon them; who, when God demands of them for the spread of his gospel, for the support of his cause, for the advancement of his kingdom, a portion of the substance which they have laid at the foot of his altar, and upon which they have inscribed his name, not only withhold it, but convert it to a use that must be considered detrimental to his interests; who, when God requires of them for the enlargement of his church, the good of sinners, and the salvation of men, a portion of that time which they devoted to him, and for which they must render a strict account, not only refuse the claim, but spend their time in a way that is calculated to strengthen the prejudices of the world against the gospel. Is not such a spirit and course of conduct in the face of every covenant engagement?

Fourthly: It is contrary to the

influence which the gospel exerts. A religion of benevolence, it imparts the same spirit to all that come within its influence: it effects an entire revolution in the whole man; it operates both by means of gratitude and obligation. The whole tendency of the gospel is to lead us away from ourselves to God. For the love of Christ constraineth 115, because we thus judge; that if one died for all, then were all dead; and that he died for all that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. Ye are not your own; ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's. Those, then, who live unto themselves, who are governed principally by a regard for their own interest, are strangers to the motives of the gospel; they have never felt the love of Christ, nor appreciated the price of redemption.

Fifthly: It is contrary to the prayers we offer to God. Prayers are offered, not merely for ourselves, but for others: not only for temporal, but for spiritual blessings. Christians pray that God would revive his work, awaken sinners, increase his church; that the gospel may be sent to the heathen, and that Jesus may see of the travail of his soul and be satisfied. But prayer will do none of these, without the intervention of means. Prayer is not only the language of want, but of benevolence. It desires the good of all. But how shall we reconcile the conduct of those who pray so earnestly for the salvation of souls, and seldom appear in those assemblies where God's saving power is known; who desire a revival of religion, and lift not a finger to promote it; who pray for the spread of the gospel, and the conversion of the world, and give nothing to send forth the Bible, and the living preacher to expotind it?

Sixthly: It is to resemble the world. Self-interest is the great spring that sets in motion the thousand wheels in society. All who are in a state of nature professedly seek their

Own. That is the character given in scripture of impenitent sinners. The conduct mentioned by the apostle in the text, annihilates all distinction between the church and the world. The strong features that designate the subjects of the kingdoms of darkness and light, would entirely be lost, and the glory and heavenly character of the religion of Christ be effectually obscured. The terms used in the Bible to distinguish the church and the world, are terms of contrariety and opposition. The one is called the kingdom of light; the other the kingdom of darkness; the one is denominated wheat, the other tares; the one is termed the precious, the other the vile; the one the servants of God, the other the servants of sin. And the ruling temper is represented as equally diverse: the one seek their own, the other the things of Jesus Christ; the one are wholly selfish, the other are benevolent. To cherish a spirit, exhibit a character, and pursue a course, which would render the distinction merely nominal which has its foundation in the elements of the moral constitution, must be an attempt alike subversive of principle, and dangerous to the interests of the church.

My Brethren,-We have here a test of the character of our religion. That which is common to the church and the world can be no certain evidence of religion. Correctness of sentiment, exemplariness of deportment, public spirit, generosity, and alms-giving, though in themselves of unspeakable value, and even essential to the validity of any claim to vital godliness, may not be satisfactory evidence of true piety; because they may be possessed in a high degree by those who have not the love