This

bers which are upon the earth," (Col. i. 1—5.) Now, this moral command, so far as it regards the lusts of the flesh, we revere and obey. It is written upon our hearts as with the pen of a diamond. We deprecate and loathe any sophistry that would relax its authority over us, or soften the aspect of incontinence. is as it should be; but why should the spiritual command be less heeded, or the neglect of it be less feared? It rests upon the same high authority, and is equally explicit. Its sanction, also, although it do not sound so awfully, is not less solemn than that of the former. The Saviour enforces heavenly-mindedness thus: "for where your treasure is, there will your hearts be also:" a consideration not less awful, when duly weighed, than the "wrath" threatened against the unclean; for if the "heart be set on earthly things, the issue will be fatal to the soul.

It is easy to say, and to prove by words, that there is no comparison between sensuality and earthly-mindedness, in point of guilt. This is quite true, in more senses than one. It is, however, equally true, that there is much comparison between them in point of tendency. Accordingly, worldliness ruins quite as many as profligacy, if not more. It is equally power

ful, and more plausible, in diverting the mind from God. It leaves as little room or relish in the heart for secret devotion, as vice can do. The sensualist is afraid to be alone with God; and the worldling grudges the time and dislikes the duty. In a word; as it is expressly declared that the sensual have not "the Spirit," so it is, that "if any man love the world, the love of the Father is not in him."

It is not intended by these remarks to confound even a low degree of heavenly-mindedness, with this love of the world. The former

may co-exist with both the love and the fear of God for a time. A renewed mind is not a heavenly mind at once, nor always soon; but whilst this is readily granted, it is not less true, that a renewed mind can only prove its renewal to itself, by trying to set its affections on things above, as soon as the necessity of doing so is proved to be imperative; for to give ourselves full credit for being "born of God," whilst conscious of a wilful outstand against this divine command, would be both imprudent and presumptuous. Something must be, and will be done, in this matter, by an honest convert, that he may have a good conscience towards God in heavenly things, as well as towards man in earthly things. Much will

not be done, however, until he is as fully persuaded of the advantage, as of the necessity of heavenly-mindedness; for where it is to begin, after we have gone on pretty well for years without it, it is not easy to see the use or the benefit of it. Indeed, at first sight, there seems more advantage to be derived from cultivating the practical virtues more carefully, than from thinking often about heaven. And there is much weight in the question,-Is not practical godliness the best preparation for heaven? The man who denies or doubts this, does not understand the design of the gospel. "The grace of God that bringeth salvation," bringeth it, "teaching us, that, denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." But this is not all that it teaches us : all this is to be done, Paul says, "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ," (Titus ii. 13.) Looking heavenward is, therefore, as much one of the lessons which grace teacheth, as looking well to our moral conduct, is another; and a habit of both is equally taught in the gospel. Accordingly, they will be found, on due examination, to be mutually necessary and useful to each other. Indeed,

there can be no heavenly-mindedness, where there is little practical godliness. The man who is not both sober and honest, is unable to realize eternal things, so as to derive any enjoyment from them. There is a flaming sword between him, and "the tree of life, which is in the midst of the Paradise of God." It is quite unnecessary to caution him against devoting too much of his time or thought to the contemplation of future glory. His thoughts run in the opposite direction, when they are forced in amongst invisible realities.

On the other hand, however, it is equally true, that, without "looking for the blessed hope" of eternal life, there will be no eminent godliness. There may, indeed, be honesty, and sobriety, and benevolence, maintained, without much distinct reference to heaven; because these duties bring a daily reward, by increasing the comfortableness of the comforts of life. There are, however, duties, and those of equal importance too, which cannot be well discharged without a considerable degree of heavenly-mindedness, because their rewards are remote. The religious education of a family is one of these duties. Parents, who are con

tent to let recollections of eternity come and

go as may happen, and who take no pains to

keep the light of eternity upon their domestic responsibilities, will neither do nor care much for the spiritual welfare of their children; but will also content themselves with the negative virtue of not setting a bad example before their offspring, and with the cheap discipline of an angry reproof, or a hasty punishment. In such families, also, nothing will be done to make servants wise unto salvation, except allowing or requiring them to attend public worship once on the Lord's-day. In like manner, where there is no habitual sense of unseen realities kept up, there will be no habitual effort to glorify God, by trying to do good to the souls of the poor and the perishing. Relief may be sent to the poor, and visiting societies supported for the spiritual benefit of the sick; but personal exertions to win souls will not be made, by any one whose personal piety has but little daily reference to eternity.

Nor are these the only duties which cannot be well discharged without some heavenlymindedness. The Scriptures will not be much, nor very devotionally, searched, if we lose sight of the "eternal life" which they reveal. Secret prayer will not be very solemn nor constant, if we confine our attention to our immediate spiritual wants; for whatever truth there