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XV.

PHILIPP. ii. 4.

LOOK NOT EVERY MAN ON HIS OWN THINGS,

BUT EVERY MAN ALSO ON THE THINGS OF OTHERS.

TH

HE Christian religion is throughout a plan of happiness, calculated as well for this world as the next. In the next world we believe this grand scheme of felicity takes place without interruption. But in this world it meets with much oppofition, as may be expected, both from the natural depravity of mankind, and the unavoidable circumstances of a state of trial. Thus much, however, may with truth be afferted, that the more we practise the precepts of the Gofpel, the greater fum of happiness will be produced. One might run over them all, and fhew how each hath a tendency to promote peace and happiness among mankind

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mankind; but I fhall at prefent only confider the precept of the text: look not every man on his own things, but every man alfo on the things of others.

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The common maxim among men now is, for every man to look after his own things, know. ing that if he do not look after them himself, nobody else will. But if all men lived by the pre

cept before us, our affairs would always be in bet ter hands than in our own. On every emergency a number of people would be ready instantly to affift us, and would give us more effectual affiftance, than we could give ourselves.

We have an image of this kind of benevolence n the early state of Christianity, when the multitude that believed were of one heart and of one foul: neither faid any of them, that ought of the things which he poffeffed were his own. Of course it followed, as we read farther, that there was none among them that lacked.

A state of equality among pious Chriftians would certainly be a state of the greatest happiness on earth: but as the world is now constituted, it would be a state of the greatest misery.

XVI.

Mark, xii. 37.

THE COMMON PEOPLE HEARD HIM GLADLY.

T is furprizing that all people did not hear him gladly. But prejudice and vice are deaf: they refuse to hear even the voice of the charmer; wisdom is no charmer in their ears.

This fubject might be treated by confidering what qualities are required to hear the Gospel gladly-and what are the chief obstacles which prevent its being so heard. The conclufion might be drawn up in the form of a confolation to the common people.

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N this paffage is held out the great contrast between the voice of Nature and the voice of Grace.

Nature begins with lamentable complaints. I feel myself subject to a variety of wayward paffions and appetites, which are continually misleading me; and I live in a world which abounds with objects fuited to them. Every sense hath its gratification; and every gratification leads to fin. I refolve one day, and fail the next. I am overwhelmed with iniquity. Wherever I look, I fee the gloom of mifery,-nowhere the beam of hope.

If there be a righteous Ruler, and a state of retribution, what have I to expect but eternal perdition! O wretched man that I am! who fhall deliver me from the body of this death?

To these despairing moans of Nature, Chriftianity graciously replies, I will deliver you. Take refuge under the promises of the gospel. Tafte and fee, how gracious the Lord is. The gospel will teach you how you came into this miferable state. The Gospel will fhew you the remedy which God hath provided to deliver you from it. It will furnish you with motives, and with affiftance also, to calm your paffions, and moderate your love for the world. It will fhew you the neceffity of repentance. It will grant you pardon for your fins, through the death of a Saviour.It will teach you how to die- and conduct you after death to everlasting happiness.

In this view of things, nature revives, and breaks into a fong of praise. I am fatisfied— I am happy-I -I thank my God, through Jefus Christ our Lord!

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