that he "seeks those things that are above, where "Christ sitteth at the right hand of God."

And, therefore in the fourth place, they are not of the world, because " they do not choose their portion." We read of some "who have their portion in this life;" and they are called, as well they may, men of the world. But in distinction from them, says David, " as for me, "I will behold thy face in righteousness, I shall be sat"isfied when I awake with thy likeness. They lay (( up treasure here-but my treasure is in heaven."They make earth their home....but I regard it only "as my passage. They confine all their hopes and "fears within the narrow compass of mortality....I seek "a country beyond the swellings of Jordan. Death "ends their happiness, as well as their lives....but mine "it secures and compleats."

Hence it is, that the Christian feels an indifference to present things, and learns in whatsoever state he is, therewith to be content. This never can be the case with the man who makes the world his portion: if present things constitute his all....he cannot be moderate in his joys or sorrows. But a christian can be moderate in both, because they are not his all. His inheritance is resereved in heaven for him. He therefore weeps as those that weep not; and rejoices as those that rejoice not: and buys as those that possess not. He feels worldly trials....but he is not miserable. He is thankful for temporal indulgencies....but he is not exalted above measure. He does not want much; he does not expect much while here. All he requires of the world, like the Israelites of the king of Edom is, a permission to pursue his peaceful course towards the land flowing with milk and honey. "Let us pass, I "pray thee, through thy country: we will not pass

through the fields, or through the vineyards, neither 6 will we drink of the water of the wells; we will go "by the king's high-way, we will not turn to the right "hand nor to the left, until we have passed thy borders. "We will go by the high way; and if I and my cattle

"drink of thy water, then I will pay for it; I will only "(without doing any thing else) go through on my "feet."

Thus christians are not of this world....for they are not attached to their party....they are not actuated by their spirit....they are not born in their country....they do not choose their portion.

And II. what does this truth teach us? why

First, it enables us easily to account for the world's persecution of real christians. "I have given them my "word; and the world hath hated them, because they "are not of the world, even as I am not of the world; "if ye were of the world, the world would love his "own: but because ye are not of the world, but I have "chosen you out of the world, therefore the world hat"eth you." They are not willing indeed to acknowledge that this is the cause of their hatred. No; they resemble their old predecessors, who, when our Saviour said "many good works have I shewed you---for which "of these works do you stone me? The Jews answer"ed him, saying, for a good work we stone thee not: "but for blasphemy; and because that thou, being a man, makest thyself God" So these say now—it is not for your holiness we condemn you....but for your pride, your censoriousness, your hypocrisy.

But let me ask you....do you not load them with these charges, in order to justify your malignity? do you not magnify infirmities into crimes? do you not reproach a whole body for the faults of a few ?....Besides, while living in sin yourselves, is it possible for us to imagine that you can be grieved because professors of religion are not blameless ? And why do you not hate these things universally....why connive at them in others? You say....why these things are much worse in them by reason of their religious pretensions -There is, indeed, much truth in this....and O! with what circumspection should professors act, lest they should furnish cause for offence !.... But after all, this will not reach the reason of this malignity. For how

is it that the most holy and zealous christians have been the most obnoxious to the men of the world? How is it that when they have been unquestionably free from those blemishes, and have had even the recommendations of birth, learning, liberality, amiableness-that still they have been the scorn of the world? And to remark a much stronger case-How was it that the Lord and Saviour was much more abhorred and opposed by the world, than any of his followers? was he proud, censorious, false? was he not incarnate virtue ? -perfect lowliness ?—and do we not clearly learn from his example, that real godliness, whatever endearments it possesses, can never be welcome to "a carnal mind, "which is enmity against God ?" And what our Saviour said to the Jews of old, will apply to many christians-falsely so called now" the world cannot hate you"-you are so much like it-" but me-me it ha "teth, because I testify of it that the works thereof are " evil.” Bear the same decisive testimony by your words and actions, and be assured a portion of the same rancour will follow.

66

The case is plain. Resemblance is a ground of affection; but unsuitableness of dislike. The people of the world wish to be in darkness-and christians shine. They wish to sleep undisturbed and christians by their exertions rouze and alarm them. One wicked man does not reproach another but the holy example of the righteous, always upbraids and condemns.

Hence, says the apostle, "all that will live godly int “Christ Jesus, shall suffer persecution" of one kind or another; either the persecution of the hand, of the tongue, or of the heart. It began early. Cain slew his brother Abel; and wherefore slew he him? He doubtless alleged other reasons himself but this was the true cause" his own workings were evil, and his bro"ther's righteous." It prevailed also in the family of Abraham; "and as it was then, so it is now, he that "was born after the flesh, persecuted him that was born "after the spirit. Marvel not therefore, says our SavL 2

VOL. II.

You

"iour, if the world hate you.' You marvel at something new, something unexpected. But is this the case with the opposition of the world? Have you not been apprized of it from the beginning? Is it not the way in which all your brethren have trodden-and even your elder brother too ?—And do not murmur. suffer in the noblest company, and your enemies can neither hinder your present peace, or destroy your future happiness. Yea "blessed are they which are per"secuted for righteousness' sake for their's is the "kingdom of heaven. Blessed are ye when men shall "revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, "and be exceeding glad: for great is your reward in "heaven for so persecuted they the prophets which "were before you."

66

:

:

Secondly, if the distinguishing badge of a christian is this that he is not of the world-then are there few real christians to be found. Do not say this conclusion arises from severity of mind...." the Lord our God add "unto the people how many soever they be an hun"dred fold!" But it necessarily follows from a regard to the truth of God. If we abide by the decisions of his word,...is there not enough to justify our fears with regard to thousands, who bear the christian name? Look around you. It is true He who knoweth all things may discover a difference which eludes our view -but surely there ought to be a visible, as well as a real difference between the citizens of earth, and the citizens of heaven. Surely Christians should declare plainly that they seek a country, and that this is not their rest.

We often judge of our fellow creatures by a wrong standard; thus we "bless the covetous, whom the "Lord abhorreth :" we condemn a drunkard and an adulterer, and very deservedly.....but what say we against those that mind earthly things? who recollects that "if any man love the world, the love of the Fa"ther is not in him?"

Judge yourselves, I beseech you, by this test. Ask yourselves wherein you differ from the men of the world whether you are not laboring more for the meat that perisheth, than for that meat which endureth unto everlasting life whether you are carried down the stream by the vices or follies of the age, or whether you" rise up for God against the evil doers, and stand "up for him against the workers of iniquity;" whether you are "serving your generation, or sleep as do "others;" whether any speak evil of you, or you are the favorites of those who are enemies to God?

Thirdly, see how little we should be affected with the charge of preciseness and singularity. To persons of good sense and liberal minds, singularity is never valued for its own sake; and there is also an assumed, unnecessary singularity in trifling things, which is by no means praise-worthy. But there is a certain singularity which does the christian honor, and without which you cannot belong to the Saviour's subjects: for "he 66 gave himself for our sins, that he might deliver us "from this present evil world: He who gave himself "for us, that he might redeem us from all iniquity, and "purify unto himself a peculiar people, zealous of good "works." And why then should we be so terrified at the charge? You would not be afraid of being peculiarly wise, or beautiful, or wealthy. Why then wish to escape the praise of being singular in religion? What wisdom, what beauty, what riches, can be compared to this?

Fourthly, if christians are not of the world, no wonder they are more than reconciled to a withdrawinent from it. No wonder they love solitude, enter their closets, and shut to their doors-there they exchange the world for God. No wonder they prize the sabbath it is a day of retreat, it is an emblem of the heavenly rest. No wonder if death be no longer formidable--it is a leaving the world-but what world? a vain world; a vexing world; a defiling world. Such a departure may be painful to those who have