even these are very much influenced by selfish considerations, while the grand interests of the Redeemer's kingdom are too apt to be, either neglected, or imperfectly regarded. But if a low state of religion is described by a comparatively weak regard to the things of Christ, and a. more zealous attention to our own things, it evidently goes on the ground, that if we have no religion, we have no real regard to the things of Christ, but that we wholly regard our own things; and that, on the other hand, a perfection of the christian principle would lead us perfectly to re-. gard the things which are Jesus Christ's. As the scriptures mark the low degrees of grace by the prevalence of the selfish principle; so they consider the prevalence of a disinterested spirit, as evidential of higher attainments in religion. The piety of Moses, who refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, is highly commended. The apostles are also highly.commended for suffering the loss of all things for Christ, and being willing to make so many per. sonal sacrifices, to spread the triumphs of the cross. The most disinterested exercises and ac. tions are most commended by the inspired pen. men. All this proves, that disinterested affec tion, in distinction from that which is selfish, is the very thing which distinguishes the new from the old man.

5. Another argument to prove, that living to ourselves, and living to Christ, discriminates between nature and grace, is drawn from what

Christ made essential to any one's becoming his disciple. He said, "Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it." This explicit statement of the lowest terms, on which any one can become an approved disciple of Christ, evidently supposes, that two characters exist among men; and that the one character regards Christ and his kingdom above any selfish interest, while the other prefers self interest above Christ and the gospel. If any one becomes a christian by denying himself for Christ's sake, then it will follow, that whoever is not a christian, does prefer his own interest to that of Christ. This makes the difference between an unrenewed, and a renewed state, to consist in self love and love to Christ.

"Men

When

6. Sinners are described every where in the bible as loving themselves, and not loving God; but saints are described as loving God. shall be lovers of their ownselves." Christ said, "For sinners also love those that love them," he meant to teach us that unrenewed sinners love themselves, and that they love others only in relation to their own happiness; that they make themselves the center of the system, and the chief end of all their actions. Christ told unrenewed sinners to their face, that he knew them, that the love of God was not in them. Concerning all mankind in their unrenewed state, it is said, "They have come short of the glory of God," i. e. they have not at all regarded it. But

concerning the renewed it is said, "The love of God is shed abroad in their hearts by the Holy Ghost." They are every where spoken of as loving God, and this is considered as peculiar to them. The apostle saith, "For me to live is Christ:" And he does not speak of this, as peculiar to himself, in distinction from other christians; for in another place he applies this to christians in general, "For none of us liveth to himself, and no man dieth to himself, For whether we live, we live unto the Lord; and whether we die, we die unto the Lord." It is evidently agreeable to the word of God, to view that change, which is effected by the Holy Spirit, as leading creatures out of themselves, to regard the glory of God. The command is, "Whether ye eat or drink, or whatever ye do, do all to the glory of God." God writes his law in the hearts of those whom he calls out of darkness into his marvellous light, Now if the unregenerate are described as loving themselves, but not loving God;---as coming short of the divine glory, and seeking their own glory; and if the regenerate are characterized, as those who love God and deny themselves; and as those who eat, and drink, and live, and die unto the Lord, it will follow, that a supreme regard to ..self, and a supreme regard to God, is the line of difference between them. The

7th, And last argument which I shall now bring to prove that this is the real difference between the converted and the unconverted is this, that it can consist in nothing else. We have shown, that there is a real difference of character

between them: But if the difference does not consist in one's making self, and the other's making God, the supreme object, let it be shown in what it does, or can consist. Certainly none can be so absurd as to say, that there is any real, fundamental change in a man's character, because he has left one way of seeking his own things for another way of seeking them. It is common when we become men, to put away childish things, though we may have no change of heart. But if when we become men, we pursue business, from the same selfish motives, with which we pursued sports when children, there has no moral change taken place in us. If a miser, who has spent his life in hoarding, should deal out all his stores to the poor, for the sake of gaining the character of a liberal man, though it would make a great difference in his appearance, yet he would, in reality, be possessed of the same character in the sight of Him, who searcheth the hearts and trieth the reins. The apostle supposes such a case, and pronounces such a character utterly deficient. No real change is made in the character of a man, by his becoming religious, if his religion terminate in love to himself. If a wicked man should forsake all his wicked ways, as to the external of them, and go into the strictest religious practice, merely for the sake of escaping the pains of hell, and being selfishly happy through eternity, this would make no radical change in his character. Scribes and and pharisees were full of religion; yet the Sav, iour said, "Except your righteousness shall exceed the righteousness of the scribes and phari,

sees, ye shall in no case enter into the kingdom of heaven." If seeking my own happiness for time, does not make me a new creature, then seeking my own happiness for eternity, will not make me so. So long as the same ultimate end is sought, the changes which take place in us, do not make us, in a spiritual sense, new men. There is no way to become new men, or to possess an entirely different character, only by changing our ultimate end. And there is no way of changing our ultimate end, but by loving God. There are but two ultimate ends sought through the intelligent universe. Sinful creatures make, each one his own happiness his ultimate end; but holy beings all unite in paying a supreme regard to the glory of God, which ever ought to be considered as including in it the greatest possible good of the moral system. There is no such thing as a creature's going out of himself, without rising as high as the glory of God. If happiness is loved for its own sake, without being viewed in relation to one's self, then the greatest good of the universe will be supremely regarded. There is therefore no middle character between him who lives unto himself, and him who lives unto God. The patriot, who confines his love to his own country, is not an exception to this rule; for he does not regard the good of his country, as an aggregate good, (if he did, he would also regard the good of other countries, whose prosperity is equally valuable,) but he regards it wholly on account of its relation to him, because it is his country. The same remark will apply also to the philanthropist, who appears

Q