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selves good are not good to us sinners. And this state of things which we see, fair and excellent in itself, is very likely (for the very reason that it is seen, and because the spiritual and future world is not seen) to seduce our wayward hearts from our true and eternal good. As the traveller on serious business may be tempted to linger, while he gazes on the beauty of the prospect which opens on his way, so this well-ordered and divinelygoverned world, with all its blessings of sense and knowledge, may lead us to neglect those interests which will endure when itself has passed away. In truth, it promises more than it can fulil. The goods of life and the applause of men have their excellence, and, as far as they go, are really good ; but they are short-lived. And hence it is that many pursuits in themselves honest and right, are nevertheless to be engaged in with caution, lest they seduce us ; and those perhaps with especial caution, which tend to the well-being of men in this life. The sciences, for instance, of good government, of acquiring wealth, of preventing and relieving want, and the like, are for this reason especially dangerous ; for fixing, as they do, our exertions on this world as an end, they go far to persuade us that they have no other end ; they accustom us to think too much of success in life and temporal prosperity ; nay, they may even teach us to be jealous of religion and its institutions, as if these stood in our way, preventing us from doing so much for the worldly interests of mankind as we might wish.

In this sense it is that St. Paul contrasts sight and faith. We see this world ; we only believe that there is a world of spirits, we do not see it: and inasmuch as sight has more power over us than belief, and the present than the future, so are the occupations and pleasures of this life injurious to our faith. Yet not, I say, in themselves sinful; as the Jewish system was a temporal system, yet .divine, so is the system of nature—this worlddivine, though temporal. And as the Jews became carnal. minded even by the influence of their divinely-appointed system, and thereby rejected the Saviour of their souls; in like manner, men of the world are hardened by God's own good world, into a i ejection of Christ. In neither case through the fault of the things which are seen, whether miraculous or providential, but accidentally, through the fault of the human heart.

2. But now, secondly, let us proceed to consider the world, not only as dangerous, but as positively sinful, according to the text—"the whole world lieth in wickedness.” It was created well in all respects, but even before it as yet had fully grown out into its parts, while as yet the elements of human society did but lie hid in the nature and condition of the first man, Adam fell; and thus the world, with all its social ranks, and aims, and pursuits, and pleasures, and prizes, has ever from its birth been sinful. The infection of sin spread through the whole system, so that although the frame-work is good and divine, the spirit and life within it are evil. Thus, for instance, to be in a high station is the gift of God; but the pride and injustice to which it has given scope is from the Devil. To be poor and obscure is also the ordinance of God; but the dishonesty and discontent which are often seen in the poor is from Satan. To cherish and protect wife and family is God's appointment; but the love of gain, and the low ambition, which lead many a man to exert himself, are sinful. Accordingly, it is said in the text, “The world lieth in wickedness,”-it is plunged and steeped, as it were, in a flood of sin, not a part of it remaining as God originally created it, not a part pure from the corruptions with which Satan has disfigured it.

Look into the history of the world, and what do you read there? Revolutions and changes without number, kingdoms rising and falling; and when without crime? States are established by God's ordinance, they have their existence in the necessity of man's nature; but when was one ever established, nay, or maintained, without war and bloodshed ? Of all natural instincts, what is more powerful than that which forbids us to shed our fellows' blood ? We shrink with natural horror from the thought of a murderer : yet not a government has ever been settled, or a state acknowledged by its neighbours, without war and the loss of life; nay, more than this, not content with unjustifiable bloodshed, the guilt of which must lie somewhere, instead of lamenting it as a grievous and humiliating evil, the world has chosen to honour the conqueror with its amplest share of admiration. To become a hero, in the eyes of the world, it is almost necessary to break the laws of God and man. Thus the deeds of the world are matched by the opinions and principles of the world : it adopts bad doctrine to defend bad practice; it loves darkness because its deeds are evil.

And as the affairs of nations are thus depraved by our corrupt nature, so are all the appointments and gifts of Providence perverted in like manner. What can be more excellent than the vigorous and patient employment of the intellect; yet in the hands of Satan it gives birth to a proud philosophy. When St. Paul preached, the wise men of the world were, in God's eyes, but fools, for they had used their powers of mind in the cause of error ; their reasonings even led them to be irreligious and immoral; and they despised the doctrine of a resurrection which they neither loved nor believed. And again, all the more refined arts of life have been disgraced by the vicious tastes of those who excelled in them; often they have been consecrated to the service of idolatry ; often they have been made the instruments of sensuality and riot. But it would be endless to recount the manifold and complex corruption which man has introduced into the world which Gov made good; evil has preoccupied the whole of it, and holds fast its conquest. We know, indeed, that the gracious God revealed Himselr to His sinful creatures very soon after Adam's fall. He showed His will to mankind again and again, and pleaded with them through many ages; till at length His Son was born into this sinful world in the form of man, and taught us how to please Him. Still, hitherto the good work has proceeded slowly: such is His pleasure. Evil had the start of good by many days; it filled the world, it holds it : it has the strength of possession, and it has its strength in the human heart; for though we cannot keep from approving what is right in our conscience, yet we love and encourage what is wrong; so that when evil was once set up in the world, it was secured in its seat by the unwillingness with which our hearts relinquish it.

And now I have described what is meant by the sinful world; that is, the world as corrupted by man, the course of human affairs viewed in its connexion with the principles, opinions, and practices which actually direct it. There is no mistaking these ; they are evil; and of these it is that St. John says, “If any man love the world, the love of the FATHER is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world ?."

The world then is the enemy of our souls ; first, because, however innocent its pleasures, and praiseworthy its pursuits may be, they are likely to engross us, unless we are on our guard : and secondly, because in all its best pleasures, and noblest pursuits, the seeds of sin have been sown; an enemy hath done this ; so that it is most difficult to enjoy the good without partaking of the evil also. As an orderly system of various ranks, with various pursuits and their several rewards, it is to be considered not sinful indeed, but dangerous to us.

On the other hand, considered in reference to its principles and actual practices, it is really a sinful world. Accordingly, when we are bid in Scripture to shun the world, it is meant that we must be cautious, lest we love what is good in it too well, and lest we love the bad at all. However, there is a mistaken notion sometimes entertained, that the world is some particular set of persons, and that to shun the world is to shun them; as if we could point out, as it were, with the finger, what is the world, and thus could easily rid ourselves of one of our three great enemies. Men, who are beset with this notion, are often great lovers of the orld notwithstanding, while they think themselves at a distance from it altogether. They love its pleasures, and they yield to its principles, yet they speak strongly against men of the world, and avoid them. They act the part of superstitious people, who are afraid of seeing evil spirits in what are considered haunted places, while these spirits are busy at their hearts instead, and they do not suspect it.

3. Here then is a question, which it will be well to consider, viz. how far the world is a separate body from the Church of God. The two are certainly contrasted in the text, as elsewhere in Scripture. “We know that we are of God, and the whole world lieth in wickedness.” Now the true account of this is, that the Church so far from being literally, and in fact, separate from the wicked world, is within it. The Church is a body, gathered together in the world, and in a process of separation from it. The world's power, alas! is over the Church, because the Church has gone

2 1 John ii. 15, 16.

forth into the world to save the world. All Christians are in the world, and of the world, so far as sin, still has dominion over them ; and not even the best of us is clean every whit from sin. Though then, in our idea of them, and in their principles, and in their future prospects, the Church is one thing, and the world is another, yet in present matter of fact, the Church is of the world, not separate from it; for the grace of God has but partial possession even of religious men; and the best that can be said of us is, that we have two sides, a light side and a dark, and that the dark happens to be the outermost. Thus we form part of the world to each other, though we be not of the world. Even supposing there were a society of men influenced individually by Christian motives, still this society, viewed as a whole, would be a worldly one; I mean a society holding and maintaining many errors, and countenancing many bad practices. Evil ever floats at the top. And if we inquire why it is that the good in Chris: tians is seen less than the bad? I answer, first, because there is less of it; and secondly, because evil forces itself upon general notice, and good does not. So that in a large body of men, each contributing his portion, evil displays itself on the whole conspicuously, and in all its diversified shapes. And thirdly, from the nature of things, the soul cannot be understood by any but God, and a religious spirit is in St. Peter's words, “ the hidden man of the heart.” It is only the actions of others which we see for the most part, and since there are numberless

ways

of doing wrong, and but one of doing right, and numberless ways too of regarding and judging the conduct of others, no wonder that even the better sort of men, much more the generality, are, and 'seem to be, so sinful, God only sees the circumstances under which a man acts, and why he acts in this way and not in that. God only sees perfectly the train of thought which preceded his action, the motive, and the reasons. And God alone (if ought is ill done, or sinfully) sees the deep contrition afterwards, the habitual lowliness, then bursting forth into special self-reproach, and the meek faith casting itself wholly upon God's mercy. Think for a moment, how many hours in the day every man is left wholly to himself and his God, or rather how few minutes he is in intercourse with others—consider this, and vou will perceive how it is that the life of the Church is hid with God, and

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