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that which happened to him, whose soul, in our LORD's language, was but "swept and garnished;" not really changed in a heavenly way, and having but the semblance of faith and holiness upon it.

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Now the cases I am speaking of are somewhat like that which Our SAVIOUR seems to speak of in the passage referred to. When a man has been roused to serious resolutions, the chances are, that he fails to take up with the one and only narrow way which leads to life. The chances are that 'then cometh the wicked one," and persuades him to choose some path short of the true one-easier and pleasanter than it. And this is the kind of course to which he is often seduced, as we frequently witness it; viz. to feel a sort of dislike and contempt for his ordinary worldly business as something beneath him. He knows he must have what Scripture calls a spiritual mind, and he fancies that to have a spiritual mind it is absolutely necessary to renounce all earnestness or activity in his worldly employments, to profess to take no interest in them, to despise the natural and ordinary pleasures of life, violating the customs of society, adopting a melancholy air and a sad tone of voice, and remaining silent and absent when among his natural friends and relatives, as if saying to himself, “I have much higher thoughts than to engage in all these perishing miserable things;" acting with constraint and difficulty in the things about him; making efforts to turn things which occur to the purpose of what he considers spiritual reflections; using certain Scripture phrases and expressions; delighting to exchange Scripture sentiments with persons whom he meets of his own way of thinking; nay, making visible and audible signs of deep feeling when Scripture or other religious subjects are mentioned, and the like. He thinks he lives out of the world, and out of its engagements, if he shuts (as it were) his eyes, and sits down doing nothing. Altogether he looks upon his worldly occupation simply as a burden and a cross, and considers it all gain to be able to throw it off; and the sooner he can release himself from it, and the oftener, so much the better.

Now I am far from denying that a man's worldly occupation may be his cross. Again, I am far from denying that under circumstances it may be right even to retire from the world. But I am speaking of cases when it is a person's duty to remain in his worldly calling, and when he does remain in it, but when he

cherishes dissatisfaction with it: whereas what he ought to feel is this, that while in it he is to glorify God, not out of it, but in it, and by means of it, according to the Apostle's direction, "not slothful in business, fervent in spirit, serving the LORD." The LORD JESUS CHRIST our SAVIOUR is best served, and with the most fervent spirit, when men are not slothful in business, but do their duty in that state of life in which it has pleased God to call them.

Now what leads such a person into this mistake is, that he sees that most men who engage cheerfully and diligently in worldly business, do so from a worldly spirit, from a low carnal love of the world; and so he thinks it is his duty, on the contrary, not to take a cheerful part in the world's business at all. And it cannot be denied that the greater part of the world is absorbed in the world; so much so that I am almost afraid to speak of the duty of being active in our worldly business, lest I should seem to give countenance to that miserable devotion to the things of time and sense, that love of bustle and management, that desire of gain, and that aiming at influence and importance, which abound on all hands. Bad as it is to be languid and indifferent in our secular duties, and to account this religion, yet it is far worse to be the slaves of this world, and to have our hearts in the concerns of this world. I do not know any thing more dreadful than a state of mind which is, perhaps, the characteristic of this country, and which the prosperity of this country so miserably fosters. I mean that ambitious spirit, to use a great word, but I know no other word to express my meaning-that low ambition which sets every one on the look-out to succeed and to rise in life, to amass money, to gain power, to depress his rivals, to triumph over his hitherto superiors, to affect a consequence and a gentility which he had not before, to affect to have an opinion on high subjects, to pretend to form a judgment upon sacred things, to choose his religion, to approve and condemn according to his taste, to become a partizan in extensive measures for the supposed temporal benefit of the community, to indulge the vision of great things which are to come, great improvements, great wonders all things vast, all things new,-this most fearfully earthly and grovelling spirit is likely, alas! to extend itself more and more among our countrymen,-an intense, sleepless, restless,

never-wearied, never-satisfied, pursuit of Mammon in one shape or other, to the exclusion of all deep, all holy, all calm, all reverent thoughts. This is the spirit in which, more or less, (according to their different tempers) men do commonly engage in concerns of this world; and I repeat it, better, far better, were it to retire from the world altogether than thus to engage in it-better with Elijah to fly to the desert, than serve Baal and Ashtoreth in Jerusalem.

But the persons I speak of, as despising this world, are far removed from the spirit of Elijah. To flee from the world, or strenuously to resist it, implies an energy and strength of mind which they have not. They do neither one thing nor the other; they neither flee it, nor engage zealously in its concerns; but they remain in the midst of them, doing them in an indolent and negligent way, and think this is to be spiritually minded; or, as in other cases, they really take an interest in them, and yet speak as if they despised them.

But surely it is possible to "serve the LORD," yet not to be "slothful in business;" not over devoted to it, but not to retire from it. We may do all things whatever we are about to God's glory; we may do all things heartily, as to the LORD, and not to man, being both active yet meditative: and now let me give some instances to show what I mean.

1. "Do all to the glory of GoD," says St. Paul, in the text; nay, "whether we eat or drink;" so that nothing is too slight or trivial to glorify HIM in. We will suppose then, to take the case mentioned just now; we will suppose a man who has lately had more serious thoughts than he had before, and determines to live more religiously. In consequence of the turn his mind has taken he feels a distaste for his worldly occupation, whether he is in trade, or in any mechanical employment which allows little exercise of mind. He now feels he would rather be in some other business, though in itself his present occupation is quite lawful and pleasing to GOD. The ill-instructed man will at once get impatient and quit it; or if he does not quit it, at least he will be negligent and indolent in it. But the true penitent will say to himself, "No; if it be an irksome employment, so much the more does it suit me. I deserve no better. I do not deserve to be fed even with husks. I am

bound to afflict my soul for my past sins. If I were to go in sackcloth and ashes, if I were to live on bread and water, if I were to wash the feet of the poor day by day, it would not be too great an humiliation; and the only reason I do not, is, that I have no call that way, it would look ostentatious. Gladly then will I hail an inconvenience which will try me without any one's knowing it. Far from repining, I will, through God's grace, go cheerfully about what I do not like. I will deny myself. I know that with His help what is in itself painful, will thus be pleasant as done towards HIM. I know well that there is no pain but may be borne comfortably, by the thought of HIM, and by His grace, and the strong determination of the will; nay, but may soothe and solace me. Even the natural taste and smell may be made to like what they naturally dislike; even bitter medicine, which is nauseous to the palate, may by a resolute will become tolerable. Nay, even sufferings and torture, such as martyrs have borne, have before now been rejoiced in and embraced heartily from love to CHRIST. I then, a sinner, will take this light inconvenience in a generous way, pleased at the opportunity of disciplining myself, and with self-abasement, as needing a severe penitence. If there be parts in my occupation which I especially dislike, if it requires a good deal of moving about and I wish to be at home, or if it be sedentary and I wish to be in motion, or if it requires rising early and I like to rise late, or if it makes me solitary and I like to be with friends, all this unpleasant part, as far as is consistent with my health, and so that it is not likely to be a snare to me, I will choose by preference. Again, I see my religious views are a hindrance to me. I see persons are suspicious of me. I see that I offend people by my scrupulousness. I see that to get on in life requires far more devotion to my worldly business than I can give consistently with my duty to God, or without its becoming a temptation to me. I know that I ought not, and (please GoD) I will not, sacrifice my religion to it. My religious seasons and hours shall be my own. I will not countenance any of the worldly dealings and practices, the over-reaching ways, the sordid actions in which others indulge. And if I am thrown back in life thereby, if I make less gains or lose friends, and so come to be despised, and find others rise in the world while I remain where I was, hard though this

be to bear, it is an humiliation which becomes me in requital for my sins, and in obedience to GOD; and a very slight one it is, merely to be deprived of worldly successes, or rather it is a gain. And this may be the manner in which ALMIGHTY GOD will make an opening for me, if it is His blessed will to leave my present occupation. But leave it without a call from God, I certainly must not. On the contrary, I will work in it the more diligently, as far as higher duties allow me.

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2. A second reason which will animate the Christian will be a desire of letting his light shine before men. He will aim at winning others by his own diligence and activity. He will say to himself, "My parents" or my master" or employer shall never say of me, Religion has spoiled him. They shall see me more active and alive than before. I will be punctual and attentive, and adorn the Gospel of GoD our SAVIOUR. My companions shall never have occasion to laugh at any affectation of religious feeling in me. No; I will affect nothing. In a manly way I will, with God's blessing, do my duty. I will not, as far as I can help, dishonour His service by any strangeness or extravagance of conduct, any unreality of words, any over-softness or constraint of manner; but they shall see that the fear of God only makes those who cherish it more respectable in the world's eyes as well as more heavenly-minded. What a blessed return it will be for God's mercies to me, if I, who am like a brand plucked out of the burning, be allowed, through His great mercy, to recommend that Gospel to others which He has revealed to me, and to recommend it, as on the one hand by my strictness in attending GOD's ordinances, in discountenancing vice and folly, and by a conscientious walk; so, on the other hand, by all that is of good report in social life, by uprightness, honesty, prudence, and straightforwardness, by good temper, good-nature, and brotherly


3. Thankfulness to ALMIGHTY GOD, nay, and the inward life of the SPIRIT itself, will be additional principles causing the Christian to labour diligently in his calling. He will see GOD in all things. He will recollect our SAVIOUR's life. CHRIST was brought up to a humble trade. When he labours in his own, he will think of his LORD and MASTER in His. He will recollect that CHRIST went down to Nazareth and was subject to His

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