The graces too of " faith and love," what scope have they for exercise in a heart imbued with selfishness ? Darkness is not more opposed to light, than this evil is to those divine principles : nor can any person under its malignant influence follow, or even discern, the path which those sublime feelings would prescribe.
As for " patience and meekness," we must not look for them in a mind debased with the love of filthy lucre. Whenever the favourite disposition of the heart is thwarted, impatience will evince itself in no questionable shape, and irritability break forth, both in word and act.
In proof of these assertions, we need only survey the spirit of rival nations, when their interests are thought to clash : or we may look at kindred societies in our own country ; or at individuals that are engaged in the same profession ; or even at members of the same family, whenever their pecuniary interests have been at stake. I speak not too strongly, if I say, that discord is almost the invariable fruit of conflicting interests; and that, in proportion as the love of money reigns in any bosom, the graces, of which we have spoken, are weakened and dispelled.]
On the other hand, the exercise of these graces in the soul will keep down that hateful lust which we have been contemplating —
[It is manifest that the high principles of righteousness and godliness, of faith and love, of patience and meekness, will give to the soul an elevation above the low, degrading, and debasing feelings of selfishness. They give to the mind a far different cast: they open to it sublimer views; they inspire it with nobler sentiments; they furnish it with a more exalted employment. Suppose an angel to be sojourning on earth; what a contempt would he feel for wealth, and what a pity for all who are fascinated by its allurements ! So, in proportion as the grace of God operates in our souls, " the lust of the flesh, the lust of the eye, and the pride of life," will be held as objects worthy only to be despised and shunned.]
Address —
1. The man of this world —
[What clearer proof can you have of the vanity of wealth, than by viewing the disorders which the love of it produces through the whole world ? Truly, the coveting after money is incompatible with real happiness, and has been the means of piercing the souls of men with many sorrows. Let me, then, entreat you to " flee these things." Flee not only from the inordinate pursuit of wealth, but even from the secret love of it in your hearts. You should have higher objects in view, even the attainment of the Divine image, and the ultimate possession of the heavenly glory. Flee, then, from those things, and follow after these with your whole hearts.]
2. The true Christian —
[What a name is this by which you are here called — " a man of God !" Doubtless, in the first instance, it designates rather those who are in the office of the ministry : but as all saints are children of God, they may with propriety be ad- dressed by the term that is here used. Consider, then, " thou man of God," what line of conduct befits thy character. Surely thou shouldest be " as a city set on a hill:" thou shouldest be as " a light in a dark world." Oh ! see to it that thou " walk worthy of thy high calling," and " worthy also of Him that hath called thee." Let no earthly lusts debase thy soul. Live to God : live for God : live as those who are born from above, and as those " whose treasure is in heaven." Especially culti- vate the graces that are here commended to your pursuit ; and " let all who see you, acknowledge you as the seed whom the Lord hath blessed."]