by its ablest teachers. The tendency of virtue to promote the dignity of human nature; the moral fitness of things; the pleasure arising from the consciousness of having done well, and the possibility of a future state of rewards,—these were almost the only, these were certainly the strongest, arguments which their imperfect views of truth enabled them to use for guarding men against the commission of sin, and urging them to the performance of duty. On beings so much absorbed as men are, with present and sensible things, such reasonings, even in the most favourable circumstances, could be expected to make but little impression. Opposed, as they were, by strong inclination and apparent interest, they were altogether unavailing. There was no proportion here between the means and the end. The attempt to calm the raging ocean, by merely bidding it be still, were not more foolish than the endeavour, by such arguments as these, to induce mankind to resist their strongest inclinations, and forego their most favourite pleasures.

In the revealed system, we find a force of motive better proportioned to the resistance to be apprehended from fallen man. An almost infinite variety of the most powerful arguments is brought forward. Man is assailed, as it were, on every side. Appeals are made to the principles of reason, of conscience, and of interest. Duty is made to appear, with the clearest evidence, to be reasonable, and advantageous, and necessary. The authority of God, the most powerful of all motives, is explicitly and strongly urged. The secrets of eternity are in part disclosed; and the joys and sorrows of eternity, are held up as warnings against crime, and incitements to holiness.

It deserves also to be noticed, that the motives urged in the Christian system of duty, are not only powerful but appropriate, wisely varied according to the na

ture of the duty enjoined, and the character and circumstances of the person to whom the injunction is addressed. For example, when the sinner is commanded to forsake his evil ways, the command is enforced by a view of the misery which will certainly overtake him if he persevere in the paths of iniquity, and by the assurance that, if he solicit the divine mercy in sincerity and faith, he shall not solicit in vain. When he is enjoined to believe on the Saviour, the dignity of the Redeemer's person, and the extent and suitableness of his mediatorial excellencies, are pressed on his consideration, and he is informed that this is the only and the certain way of escaping eternal misery, and securing everlasting happiness. On the other hand, when the saint is urged to the performance of his duties, a similar adaptation of the motive, both to the duty, and to his peculiar state and character, may be observed. The authority, the sacrifice, the grace, and the example of his Saviour-the dignity of his new character, and the grandeur of his hopes, are among the arguments most frequently brought forward. He is urged to the duty of forgiveness," because God for Christ's sake has forgiven him :" to almsgiving, because "the Lord Jesus, though he was rich, yet for our sakes became poor, that we through his poverty might become rich;" to patience, "because Chris also suffered for us, leaving us an example that we should follow his steps;" to humility, because "Christ humbled himself, and became obedient unto death, even the death of the cross;" to universal holiness, because such is the will of God-such the design of the Redeemer's sacrifice-such the object of the Spirit's operations; and because without this "no man can see the Lord."

Of the force and appropriateness of Christian motives, we have a fine exemplification in the passage of

scripture connected with the subject of discourse. In the preceding context, the apostle exhorts the Philippians to unanimity in their sentiments, and harmony in the prosecution of the great objects of their Christian calling, ver. 15-17; and he enforces this exhortation by the motive in the text, (the intervening verses being obviously parenthetical), "for our conversation is in heaven." The power and fitness of this motive may not at first view be very apparent. Owing to the fluctuation of living language, words and phrases gradually change their meaning. We have an illustration of this remark, in the alteration which has taken place in the sense of the term conversation, since the period in which our present version of the Scriptures was made. This word, when used in our translation, usually signifies conduct in general; for example, " only let your conversation be as becometh the gospel of Christ,""let your conversation be without covetousness." The word now is restricted in its signification to colloquial intercourse, and the sense in which it occurs in Scripture is entirely obsolete. In the text, the word translated conversation * properly signifies citizenship; and the meaning of the apostle seems obviously to be, "We are citizens of heaven." That such changes in the meaning of words should take place, is no way wonderful;-the true cause of wonder is, that in a book translated more than two hundred years ago, there should be found so very few passages which, from this cause, either misrepresent the meaning of the original text, or by their obscurity occasion difficulty to the reader who is acquainted with no language but modern English. Understanding the original term in its plain sense citizenship, the appropriateness of the motive ad

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duced by the apostle becomes at once apparent. The Philippian Christians are urged to unanimity and harmony, from a consideration of their common character and hopes as citizens of heaven.

My object in the following part of the discourse, is to illustrate some of those truths, in reference to the situation and character of Christians, which are suggested by their being termed "citizens of heaven." This figurative representation seems to intimate,-that they are strangers and sojourners in the present state ;that heaven is the residence of their Father and friends; -that they are possessed of peculiar immunities;—that they are distinguished by a peculiar mode of conduct; -that their best affections are placed on heavenly objects;-that they maintain a constant intercourse with heaven ;-and that heaven shall be the place of their everlasting abode. To a short illustration of these interesting and pleasing truths, shall be subjoined a few appropriate practical reflections.

1st, The figurative language of the text intimates, that the Christian is a pilgrim and sojourner upon earth. The citizen of heaven must when on earth be a stranger. This aspect of the Christian's situation and character is often exhibited to our view in the Holy Scriptures, and well deserves our considerate attention. Like a stranger resident in a foreign country, his continuance in the present state is limited and uncertain: "Here he has no continuing city. He cometh forth as a flower, and is cut down; he fleeth also as a shadow, and continueth not."-Like a stranger resident in a foreign country, too, not only is his residence in this world limited and uncertain, but his situation, while he continues in it, is far from being comfortable. He is from home, and he cannot reasonably expect all the conveniences and comforts of home.

Many are the troubles of the righteous. Exposed, in common with the rest of mankind, to the ordinary evils of life, he is liable to a variety of afflictions which are peculiar to himself. He receives the treatment of a stranger from the great body of his fellow-men. "The world is not his friend, nor the world's law." To pass through life in peaceful obscurity, is the happiest event which can befal him; for, if he attract in any great degree the world's notice, contempt and ill treatment are likely to be his portion. Many of these citizens of heaven, while in this land of strangers and enemies, have "had trials of cruel mockings and scourgings, yea, of bonds and imprisonment: they were stoned, they were sawn asunder, they were tempted, they were slain by the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted, and tormented. They wandered in deserts and mountains, in dens and caves of the earth." though the sword of persecution is now sheathed, and its baleful fires extinguished, the malignant spirit of the world still manifests itself against the citizens of heaven. The arrows of calumny are still directed against their reputation. Their character and conduct is the standing jest of the profane.-Like a stranger resident in a foreign land, the Christian, in the present state, feels that he is from home, and acts under the influence of this feeling. He is very thankful for every comfort he enjoys, but he still feels that this is not his rest. Though in the world, he is not of it. His sentiments, tempers, and habits, are radically dif ferent from those among whom he lives; and though he by no means affects an unnecessary singularity, he finds, that, without making an undue sacrifice both of his principles and his feelings, he cannot be "conformed to the world." He honestly avows his real character, and the language of his profession and con

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