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mortality." Only let us remember what is demanded on our parts as entirely indispensable:-“ praying always, with all prayer and supplication in the Spirit, and, watching thereunto with all perseverance."

The second of the means above alluded to, is a virtue of rare acquirement and very extensive operation Selfdenial.

Thata manifest moderation in respect to the possessions and pleasures of this life is essential to the Christian character, none probably will be found to deny. Those who have imbibed the spirit of the Gospel know and feel it; and those even, who have little love for practical religion themselves, are generally disposed to exact a very strict measure in this particular from all distinguished Christjans.' But self-denial is something beyond moderation : this, wisdom has always inculcated; that, is the fruit of Christianity. If the corruption of our nature makes it needful to avoid every incitement to sin, surely the weakness of our nature renders it expedient to rejeçt whatever ean enervate our vigour, or abate our speed. A luxurious Christian is almost a contradiction in terms; "the good soldier of Christ must endure hardness." All the images by which our present condition is represented, imply the same truth. We are running a race; we are wrestling for a prize; we are engaged in a conflict. Consider the language of the Holy Scriptures: “If any man will come after me, let him deny himself, and take up his cross daily, and

, follow me.” Gird up the loins of your mind; be sober, and hope to the end." "I keep under my body, and bring it into subjection; lest, having preached to others, I myself should be a cast-away."-Consider, too, the examples recorded in the New Testament. Our Redeemer was



born in a very humble condition : he travelled on foot through Judea; he was hungry, and thirsty, and wearied; he supped and lodged with poor cottagers; "he pleased not

imself.” St. Paul was a tent-maker, and wrought at his profession. He indulged no vanities, he desired no delicacies, he accumulated no riches; but“ approved himself as a minister of God in much patience, in afflictions, in necessities, in distresses.” Now these things were doubtless recorded for our instruction; not, indeed, that we should all exactly copy the models, but certainly that we should catch their spirit. However, let the measure of indulgence, which is consistent with something of real religion, be determined as it may, the whole analogy of things, as well as the language of Revelation, clearly indicates, that much spirituality of mind can hardly be maintained without habitual self-denial. Great blessings are always purchased by considerable sacrifices.' This is the order of nature, which the will of our Creator ordained, and which Christianity assuredly does not “destroy, but fulfil."

There is yet one more condition, which is manifestly indispensable to real Spiritual-mindedness-Essential holi

“ Blessed are the pure in heart, for they shall see God.” Now purity of heart is nearly synonimous with that singleness or simplicity of purpose which our Maker, in his word, unceasingly and urgently demands from all his creatures. In the language of inspiration, the heart is considered as polluted by pride, vanity, ambition, selfishness, covetousness, worldly-mindedness, and the like, as certainly, and as fatally, as by the tyranny of fleshly appetites. To be pure in heart, is to have but one purpose, desire, and motive for all our actions—the approbation of our Heavenly Father; to be devoted to his service; to live to


his glory; It is in the exercise of this disposition, proving its reality by its fruits, that Spiritual-mindedness is chiefly to be acquired. In truth, it is so nearly allied to it, that whatever other Christian graces may exist independently of each other, neither of these, I am persuaded, will ever be found in separation.

It remains only to say something of the advantages and the blessings which belong to the temper of mind which we have been considering.

It is justly observed by Dr. Witherspoon*, that although temptations are for the most part external, their power of seducing us into sin arises almost entirely from the evil dispositions within our own bosoms. That state of the heart then, is surely above all others happy, upon which the ordinary allurements of this world can exercise but little power; of which (if the image may be employed without presumption)

th' ætherial inould,
Incapable of stain, doth soon expel
Her mischief, and purge off the baser fire

Victorious t. This is the blessed privilege of Spiritual-mindedness. It neutralizes the power of temptation, as some natures are said to be fortified against the most penetrating poisons; and it renders easy and delightful the practice of every virtue. If“our treasure be really in heaven,” and the affections habitually fixed upon an everlasting inheritance, the common solicitations of sense, of vanity, and of interest, will necessarily lose their influence. Their attraction be

* Sermons. On the Deceitfulness of Sin. + Paradise Lost, Lib. ii.

comes too feeble to be felt; or if it sometimes occasion a momentary deviation, the irregularity is soon corrected by the steady force and commanding energy of a far mightier principle. Let us reflect but a few moments on the nature of our sins. What is pride? A predominant desire of superiority. What is covetousness? A prevailing anxiety for wealth. What is ambition? A thirst after

A thirst after power. If neither entinence, nor riches, nor authority appear valuable, must not the corresponding appetites perish? Or, descending to lower offences, will he be intemperate, who despises transient gratifications? Will he be vain, who values not the applause of his fellow-creatures? Will he be peevish, angry, or irritable, who sits loose to every earthly comfort, and “counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord?" It would be easy to travel thus through the whole circle of sins and infirmities; but the journey is tedious and disagreeable. It would be easy too, and far more pleasing, to trace the blessed influence of real spirituality of mind in cherishing with a holy warmth, and drawing forth into activity and fruitfulness, every principle of excellence. But this too, would require some space, and the testimony of St. Paul is full and satisfactory: “The righteousness of the Law is fulfilled in them who walk not after the flesh, but after the Spirit. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. For to be carnally-minded is death, but to be spiritually-minded is life and peace.'

But Spiritual-mindedness has its blessings as well as its advantages; if indeed, it be possible to distinguish between them, for “ each is either.”

When our Redeemer was about to withdraw from this

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world, what was the legacy he bequeathed to his desolate and afflicted followers? Was it power, to exalt them above their enemies;-was it wealth, to supply them with worldly gratifications;-was it even sagacity or knowledge, with all their attendant blessings?“ Peace I leave with you; my peace I give unto you: not as the world giveth give I unto you.” This is the secret treasure of the Christian life; this the peculiar blessing of Spiritual-mindedness. The world is full of vehement desires, and eager competitions; the faculties of the mind driven forward by its passions, and purveying to their gratification. In the progress of earthly prosperity, we are continually advancing from comparative stillness and tranquillity, into a busy and tempestuous region. As riches increase, and honours multiply, our projects become more extensive, our enemies more numerous, our contests more severe, our anxieties ceaseless and consuming. And often, in the more public and exalted scenes of life, the storm still grows louder and louder, even to the day when the hand of death arrests us, and we sink and are forgotten. Far different is the path of Christian perfection. Darkened perhaps at first, with clouds of perplexity and temptation, the pilgrim looks round with a trembling anxiety, and treads even the way of salvation with some heaviness. But the light which shone faintly and fitfully for a time, becomes gradually clear and steady. As he ascends towards the celestial Paradise, leaving behind him the damps and darkness, the din and tumult of this lower world, his prospect is still growing more extensive and delightful, the region more tranquil, the atmosphere he breathes more æthereal:

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