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how it is that the outward conduct of the Church must necessarily look like the world, even far more than it really is like it, and how vain, in consequence, the attempt is (which some make) of separating the world distinctly from the Church. Consider, moreover, how much there is, while we are in the body, to stand in the way of one mind communicating with another. imprisoned in the body, and our intercourse is by means of words, which feebly represent our real feelings. Hence the best motives and truest opinions are misunderstood, and the most sound rules of conduct misapplied by others. And Christians are necessarily more or less strange to each other ; nay, and as far as the appearance of things is concerned, almost mislead each other, and are, as I have said, the world one to another. It is long, indeed, before we become at all acquainted with each other, and we appear the one to the other cold, or harsh, or capricious, or self-willed, when we are not so. So that it unhappily comes to pass, that even good men retire from each other into themselves, and to their God, as if retreating from the rude world.

And if all this takes place in the case of the better sort of men, how much more will it happen in the case of those multitudes who are still unstable in faith and obedience, half Christians, not having yet wrought themselves into any consistent shape of opinion and practice! These, so far from showing the better part of themselves, often affect to be worse even than they are. Though they have secret fears and misgivings, and God's grace pleads with their conscience, and seasons of seriousness follow, yet they are ashamed to confess to each other their own seriousness, and they ridicule religious men lest they should be themselves ridiculed.

And thus, on the whole, the state of the case is as follows : that if we look through mankind in order to find out who make up the world, and who do not, we shall find none who are not of the world; inasmuch as there are none who are not exposed to infirmity. So that if to shun the world is to shun some body of men so called, we must shun all men, nay, ourselves too—which is a conclusion which means nothing at all.

But let us, avoiding all refinements which lead to a display of words only, not to the improvement of our hearts and conduct, let us set to work practically; and instead of attempting to judge


of mankind on a large scale, and to settle deep questions, let us take what is close at hand and concerns ourselves, and make use of such knowledge as can obtain. Are we tempted to neglect the worship of God for some temporal object ? this is of the world, and not to be admitted. Are we ridiculed for our conscientious conduct ? this again is a trial of the world, and to be withstood. Are we tempted to give too much time to our recreations; to be idling when we should be working; reading or talking when we should be busy in our temporal calling; hoping for impossibilities; or fancying ourselves in some different state of life from our own; over anxious of the good opinion of others; bent upon getting the credit of industry, honesty, and prudence ? all these are temptations of this world. Are we discontented with our lot, or are we over attached to it, and fretful and desponding when God recalls the good He has given ? this is to be worldly-minded.

Look not about for the world as some vast and gigantic evil far off—its temptations are close to you, apt and ready, suddenly made and subtle in their address. Try to bring down the words of Scripture to common life, and to recognise the evil in which this world lies, in your own hearts.

When our SAVIOUR comes, He will destroy this world, even His own work, and much more the lusts of the world, which are of the evil one; then at length we must lose the world, even if we cannot bring ourselves to part with it now. And we shall perish with the world, if on that day its lusts are found within

“The world passeth away, and the lust thereof, but he that doeth the will of God abideth for ever.”




JOHN xii. 43.

They loved the praise of men more than the praise of God.”


This is spoken of the chief rulers of the Jews, who, though they believed in Christ's divine mission, were afraid to confess Him, lest they should incur temporal loss and shame from the Pharisees. The censure passed by St. John on these persons is too often applicable to Christians at the present day: perhaps, indeed, there is no one among us who has not at some time or other fallen under it. We love the good opinion of the world more than the approbation of Him who created us, redeemed us, has regenerated us, and who still preserves to us the opportunity of preparing ourselves for His future presence. Such is too often the case with

It is well we should be aware that it is so; it is well we should dwell upon it, and that we should understand and feel that it is wrong, which many men do not.

Now it is an obvious question, Why is it wrong to love the praise of men? For it may be objected, that we are accustomed to educate the young by means of praise and blame; that we encourage them by kind words from us, that is, from man ; and punish them for disobedience. If then, it may be argued, it is right to regard the opinions of others concerning us in our youth, it cannot be in itself wrong to pay attention to it at any other period of life. This is true ; but I do not say that the mere love of praise and fear of shame are evil : regard to the corrupt world's praise or blame, this is what is sinful and dangerous. St. John, in the text, implies that the praise of men was, at the time spoken of, in opposition to the praise of God. It must be wrong to prefer any thing to the will of God. To seek praise is in itself as little wrong, as it is wrong to hope, and to fear, and to love, and to trust; all depends upon the object hoped, or feared, or loved, or trusted: to seek the praise of good men is not wrong, any more than to love or to reverence good men; only wrong when it is in excess, when it interferes with the exercise of love and reverence towards God.

Not wrong while we look on good men singly as instruments and servants of God; or, in the words of Scripture, while “ we glorify God in them 1." But to seek the praise of bad men, is in itself as wrong as to love the company

of bad men, or to admire them. It is not, I say, merely the love of praise, that is a sin, but love of the corrupt world's praise. This is the case with all our natural feelings and affections; they are all in themselves good, and implanted by God; they are sinful, because we have in us by nature a something more than them, viz. an evil principle which perverts them to a bad end. Adam, before his fall, felt, we may suppose, love, fear, hope, joy, dislike, as we do now; but then he felt them only when he ought, and as he ought; all was harmoniously attempered and rightly adjusted in his soul, which was at unity with itself. But, at the fall, this beautiful order and peace were broken up; the same passions remained, but their use and action were changed; they rushed into extremes, sometimes excessive, sometimes the reverse. Indignation was corrupted into wrath, self-love became selfishness, self-respect became pride, and emulation envy and jealousy. They were at variance with each other; pride struggled with self-interest, fear with desire. Thus his soul became a chaos, and needed a new creation. Moreover, as I have said, his affections were set upon improper objects. The natural man looks to this world, the world is his god; faith, love, hope, joy, are not excited in his mind by things spiritual and divine, but by things seen and temporal.

Considering, then, that love of praise is not a bad principle in itself, it is plain that a parent may very properly teach his child to love his praise, and fear his blame, when that praise and blame are given in accordance with God's praise and blame, and made subservient to them. And, in like manner, if the world at large took a correct and religious view of things, then its praise and blame would in its place be valuable too. Did the world admire what God admires ; did it account humility, for instance, a great virtue, and pride a great sin; did it condemn that spirit of self-importance and sensitiveness of disgrace, which calls itself a love of honour; did it think little of temporal prosperity, wealth, rank, grandeur, and power ; did it condemn arrogant and irreverent disputing, the noisy, turbulent spirit of ambition, the love of war and conquest, and the perverse temper which leads to jealousy and hatred; did it prefer goodness and truth to gifts of the intellect, did it think little of quickness, wit, shrewdness, power of speech and general acquirements, and much of patience, meekness, gentleness, firmness, faith, conscientiousness, purity, forgiveness of injuries; then there would be no sin in our seeking the world's praise ; and though we still ought to love God's praise above all, yet we might love the praise of the world in its degree, for it would be nothing more nor less than the praise of good men. But since, alas! the contrary is the case, since the world (as Scripture tells us) “lieth in wickedness," and the principles and practices which prevail on all sides of us are not those which the All-holy God sanctions, we cannot law. fully seek the world's praise. We cannot serve two masters who are enemies the one to the other. We are forbidden to love the world or any thing that is of the world, for it is not of the Father, but passeth away,

1 Galatians i. 24.

This is the reason why it is wrong to pursue the world's praise ; viz. because we cannot have it and God's praise too. And yet, as it is wrong, so is it common,-for this reason : because God is unseen, and the world is seen; because God's praise and blame are future, the world's are present; because God's praise and blame are inward, and come quietly and without keenness, whereas the world's are very plain and intelligible, and make themselves felt.

Take, for instance, the case of the young on (what is called) entering into life. Very many, indeed, there are, whether in a higher or lower station, who enter into the mixed society of

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