more powerfully excited than at any other | ruptions-it is therefore favourable to appli period; we are enabled more easily to enter cation. Let us read, and study, and prepare into the feelings of others less favoured than for action and usefulness in life. ourselves. And while we are enjoying every conveniency and comfort which the tenderness of Providence can afford-O let us think of the indigent and miserable. Let us think of those whose poor hovels and shattered panes cannot screen them from the piercing cold. Let us think of those, whose tattered garments scarcely cover their shivering flesh. Let us think of the starving poor, who, after a struggle which to relinquish, give up their small pittance of bread to get a little fuel to warm their frozen limbs. Let us think of the old and the infirm; of the sick and the diseased. When the evening draws on, let us reflect upon the scene so exquisitely touched by the pencil of sensibility "Poor, yet industrious, modest, quiet, neat, Let "the blessing of them that are ready to perish come upon us." Who would not "labour, that he may have to give to him that needeth!" Who would not deny himself superfluities, and-something morethat his bounty may visit "the fatherless and the widows in their affliction!" And let us not pass heedlessly by these subjects of reflection and improvement, which the very season itself yields. How instructive, for instance, is the goodness of God, not only in the preservation of the human race, but in taking care of all the millions of animals during a period which threatens to destroy them! What a number of retreats does he provide for them! Some of them, by a singular instinct, change the places of their residence. Some of them are lulled into a profound sleep for weeks and months. Some live on the fat they have replenished themselves with during the summer. Some carry their provisions beforehand, and lay them up in their cells. "God takes care for oxen; and hears the young ravens that cry." And all this teaches us, First, to resemble him, and be kind to every being. If we learn of him, we cannot be cruel to the brute creation. We cannot be indifferent to their shelter and nourishment, when we remember, that "his mercies are over all his works."-Secondly, to trust in him. He who provides for animals, will not abandon children. "Behold the fowls of the air for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" What provision hast thou made for the evil day? Hast thou been laying up "treasure in heaven?" Hast thou been labouring for "that meat which endureth anto everlasting life?" Every thing decays except Holiness. This therefore is the true character of man; and Pursue this shows us that he was designed for a re- The season is also instructive as an emblem. Here is the picture of life-thy flowery spring, thy summer strength, thy sober autumn are all hastening into winter. DeAh! ye unfeeling, ye worldly-minded, that cay and death will soon, very soon, lay all "stretch yourselves upon your waste. couches-that chant to the sound of the viol-that drink wine in bowls, and anoint yourselves with the chief ointments, but are not grieved for the affliction of Joseph!"-oh! who can ye, repair to every avenue of dissipation, and trample on so much distress, and shut your ears against so many groans in your way thither on what do you found your title to humanity?"- Thy judgment is to come." Or do you lay claim to religion? Merciless wretch, can knowledge or orthodoxy save thee?"Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him; how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue, but in deed and in truth. If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit! even so, faith if it hath not works is dead, being alone." To conclude. Winter should improve us in knowledge. It affords leisure, and excludes many inter Soon Spring will dawn again upon us, in its beauty and its songs. And “we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." No winter there-but we shall flourish in perpetual spring, in endless youth, in everlasting life! "Then let our songs abound, And every tear be dry; DISCOURSE XXXIX. CHRISTIANS NOT OF THE WORLD. deny the power thereof. Many also walk very unanswerably to the demands of their holy profession. And these things very much disparage the Gospel, and perplex the minds of inquirers. What in such a case are we to do? Let us abide by the judgment of God, which is always according to truth. Let us examine the Scriptures. There-real religion is held forth in its unbending dignity and matchless purity. And let us remember too—that in every age there have been some, though comparatively few in number, and generally little known, who have embodied their principles in their lives, and "adorned the doctrine of God our Saviour in all things." And the Saviour sees them, and knows them, and confesses them and said to them all, in his intercessory prayer "I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world." It is the middle clause only of this passage to which we would now call your attention. -Christians are not of the world. Let us, I. EXPLAIN AND ESTABLISH THE TRUTH OF THE ASSERTION; and, II. APPLY THE REFLEC TION TO SOME USEFUL PURPOSES. I. When our Saviour says "They are not of the world"--we can hardly suppose that he intends a total abstraction from the world, or rather a separation from it, in all respects. What then does he mean? A consideration of four articles will be sufficient to answer this question. First. They are not of the world, because they are not attached to their party. We should be exceedingly mistaken were we to suppose that religion requires us to seclude ourselves wholly from society; for many of its instructions suppose various connexions with our fellow-creatures, and are designed to regulate our intercourse with them. In many cases therefore it is lawful to associate with the people of the world. Such are cases of necessity-when we are compelled by our situations to live among them. Such are cases of business-in which we are called to trade with them. Such are cases of charity and piety-in which we endeavour to relieve their temporal distresses, or to awaken their minds to religious concerns. Such also are cases of civility and affinity-for godliness does not make us rude; nor does it banish natural affections; nor disband the relations of father and child-husband and wife-brother and sister, which have been established by nature and Provi dence. But further than this a Christian will not go. He cannot choose the people of the world as his companions and friends; he cannot seek after intercourse with the world when it depends upon his own option, and none of the afore-mentioned reasons can jus He Oh! tify the familiarity. The authority of God forbids it. Save yourselves from this untoward generation. Have no fellowship with the unfruitful works of darkness, but rather reprove them. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." The peace of his fellow Christians forbids it. Such bold intimacies with the world would grieve the strong, and throw a stumblingblock in the way of the weak; and "when ye sin so against the brethren and wound their weak consciences, ye sin against Christ." therefore cannot say as some do, in justifying his worldly freedoms-"I do not regard what others think of me, my own conscience does not condemn me." He considers others as well as himself; and never supposes his conduct innocent in the sight of God while it is censurable in the eyes of men. what a noble, what a delicate, what a selfdenying disposition does the Gospel produce! "Wherefore," says the Apostle, "if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend." The welfare of his own soul forbids it. "Can a man take fire in his bosom, and his clothes not be burned? Can one go upon hot coals, and his feet not be burned?" Why did God warn the Jews of old not to mingle with the surrounding nations? Because he foresaw that such intercourse would seduce themand so it fell out-"They were mingled among the heathen, and learned their works; and they served their idols, which were a snare unto them." And it is owing to such intimacies with the people of the world, in our day, that "the love of many waxes cold;" that they are drawn off by degrees from the house of God; and yield up one thing after another, to avoid giving offence, till their profession becomes not only their disgrace, but their burden, and they completely throw off the restraint. And here, my young friends, I would particularly address you! Beware of wicked company; beware of infidels; beware of sceptics; beware of those who deride the leading doctrines of the Gospel, or even the infirmities of the people of God. Your seducers generally begin very remotely from the place where they mean to leave off. While they are endeavouring to obtain your regards, they often conceal what, if divulged at once, would shock your feelings; but, when they have engaged your affection and confidence, they will draw you on, till you look back with horror upon the distance you have passed; or, what is worse, be given up to "a reprobate mind!" Break off therefore such connexions-your safety requires it. If the associate be as a right hand, cut it off; | is a glorious thing to leave these diversions or as a right eye, pluck it out. Love nothing from the discovery and possession of superior to the prejudice of your souls. Cultivate no entertainment and sublimer joys. You will not friendships that will end in everlasting ruin. be led by the conversation of the world: for Join those that have abandoned the City of speech is governed by affection; "and out of Destruction, and are pressing into the king- the abundance of the heart the mouth speakdom of God. Take David for your example, eth." In a word, you will not "walk accordand be able to say as he did-"I have not ing to the course of this world:" the tide of sat with vain persons, neither will I go in your actions and pursuits will flow in a direcwith dissemblers. I have hated the congre- tion perfectly opposite." gation of evil doers; and will not sit with the wicked. I am a companion of all them that fear thee, and of them that keep thy precepts." Thirdly. They are not of the world, because "they are not natives there." Hear what our Lord said to the Jews-"Ye are from beneath, I am from above; ye are of this world, I am not of this world." The expressions are explanatory of each other: because they were from beneath, therefore they were of the world; and because he was from above, therefore he was not of the world. Their respective extractions determined the Indeed if you are partakers of the grace of God, your disposition will forbid all unnecessary alliance with the world. You will feel new wants and desires, and these will impel you to new associations; you will readily leave the vile and the vain, in search of those who are traveling your road, and can be help-country to which they belonged. Now the ers of your joy; you will "take hold of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you." And this reminds us of a Second particular. They are not of the world, because they are not actuated by "the spirit of the world." And this is the grand thing—to have a temper of mind, a moral taste, different from the world. Indeed every thing else is vain without this. Your forsaking the world in profession; your leaving it in appearance by your apparel, your discourse, your manner of life, is nothing unless it be animated by internal principle. It is in the heart that the separation must take place. And when the heart is detached from the world, these two advantages flow from it.-First, even in the midst of all your secular concerns, whether in the field or in the shop, you will maintain your distinction. Though in the world, you will not be of it-because the heart is elsewhere-and God looketh to the heart. And Secondly, when the heart is withdrawn from the world, every thing else will follow of course. believer may adopt the same language. He is here only as "a stranger, and a foreigner," not a native: he derives his being from heaven-if not as a man, yet as a Christian; and as a Christian we are speaking of him. And as he is born from above, no wonder that he "seeks those things which are above, where Christ sitteth on the right hand of God." And, therefore, in the Fourth place, they are not of the world, because "they do not choose their portion." We read of some "who have their portion in this" life; and they are called, as well they may be, "men of the world." But in distinction from them, says David, "As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness.' They lay up treasure here—but my treasure is in heaven. They make earth their home-but I regard it only as my passage. They confine all their hopes and fears within the narrow compass of mortality-I seek a country beyond the swellings of Jordan. Death ends their happiness, as well as their lives-but it secures and completes mine." Hence it is that the Christian feels an inThen you will not be governed by the difference to present things, and learns in maxims and opinions of the world. You will whatsoever state he is therewith to be connot ask, what are the sentiments of the multi-tent. This never can be the case with the tude, but what says the Scripture! I do not wish to be " conformed to this world, but to be transformed, by the renewing of the mind, that I may prove what is that good, and acceptable, and perfect will of God." You will not be attached to its amusements and dissipations. The sun arising conceals the stars -not by spreading gloom, but by diffusing lustre. The child becoming a man, resigns without reluctance or regret the toys and trifles of infancy. It is a poor thing to be dragged out of the dissipations of the world, against inclination, while we still look back with Lot's wife, and inwardly sigh, Oh that I were permitted to enjoy them still!-But it man who makes the world his portion: if present things constitute his all, he cannot be moderate in his joys or sorrows. But a Christian can be moderate in both, because they are not his all. His inheritance is reserved in heaven for him. He therefore weeps as those that weep not; and rejoices as those that rejoice not; and buys as those that possess not. He feels worldly trials-but he is not miserable. He is thankful for temporal indulgences-but he is not exalted above measure. He does not want much; he does not expect much while here. All he requires of the world, as did the Israelites of the king of Edom, is permission to pursue his peaceful course towards the land flowing with milk and honey: "Let us pass, I pray thee, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells; we will go by the king's highway; we will not turn to the right hand nor to the left, until we have passed thy borders. We will go by the highway; and if I and my cattle drink of thy water, then I will pay for it; I will only," without doing any thing else, "go through on my feet." Thus Christians are not of this world-for they are not attached to their party-they are not actuated by their spirit-they are not born in their country-they do not choose their portion. more abhorred and opposed by the world than any of his followers? Was he proud, censorious, false? Was he not incarnate virtueperfect lowliness? Do we not clearly learn from his example, that real godliness, whatever endearments it possesses, can never be welcome to a "carnal mind, which is enmity against God?" And what our Saviour said to the Jews of old will apply to many Christians-falsely so called now-"The world cannot hate you"-you are so much like it— "but me"-me "it hateth, because I testify of it that the works thereof are evil." Bear the same decisive testimony by your words and actions, and be assured a portion of the same rancour will follow. sleep undisturbed—and Christians by their exertions, rouse and alarm them. One wicked man does not reproach another-but the holy example of the righteous always upbraids and condemns. The case is plain. Resemblance is a ground II. What does this truth teach us? Why, of affection; but unsuitableness, of dislike. First, it enables us easily to account for the The people of the world wish to be in darkworld's persecution of real Christians. "Iness and Christians shine. They wish to have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world; if ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." They are not willing indeed to acknowledge that this is the cause of their hatred. No; they resemble their old predecessors, who, when our Saviour said, "Many good works have I showed you-for which of these works do you stone me?" the Jews answered him, saying, For a good work we stone thee not: but for blasphemy; and because that thou, being a man, makest thyself God." So" and as it was then, so it is now he that was these say now-It is not for your holiness we condemn you-but for your pride, your censoriousness, your hypocrisy. Hence, says the Apostle, "All that will live godly in Christ Jesus shall suffer persecution" of one kind or another; either the persecution of the hand, of the tongue, or of the heart. It began early; Cain slew his brother Abel; "and wherefore slew he him?" He doubtless alleged other reasons himself— but this was the true cause-“ his own works were evil, and his brother's righteous." It prevailed also in the family of Abraham; born after the flesh persecuted him that was born after the Spirit." "Marvel not therefore," says our Saviour, "if the world hate you." You marvel at something new, something unexpected. But is this the case with the opposition of the world? Have you not been apprized of it from the beginning? Is it not the way in which all your brethren have trodden-and even your "elder Brother" too?-Then do not murmur: you suffer in the noblest company; and your enemies can neither hinder your present peace, nor destroy your future happiness. Yea, "blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you." But let me ask you-Do you not load them with these charges in order to justify your malignity? Do you not magnify infirmities into crimes? Do you not reproach a whole body for the faults of a few?-Besides, while living in sin yourselves, is it possible for us to imagine that you can be grieved because professors of religion are not blameless? And why do you not hate these things universally -why connive at them in others? You say -Why these things are much worse in them by reason of their religious pretensionsThere is indeed much truth in this-and we see with what circumspection should professors act, lest they should furnish cause for offence! But, after all, this will not reach the reason of this malignity. For how is it that the most holy and zealous Christians have been the most obnoxious to the men of Secondly. If the distinguishing badge of the world? How is it that when they have a Christian is this-that he is "not of the been unquestionably free from those ble- world"-then are there few real Christians mishes, and have had even the recommendations of birth, learning, liberality, amiableness -still they have been the scorn of the world? And to remark a much stronger case-How was it that the Lord and Saviour was much to be found. Do not say, this conclusion arises from severity of mind. "The Lord our God add unto the people, how many soever they be, an hundred fold!"-But it necessarily follows from a regard to the truth of God. If we abide by the decisions of his | their happiness on earth-but the Christian word is there not enough to justify our fears is not of the world-and the wonder is, that with regard to thousands who bear the Chris- he is not more eager to be gone out of it. tian name? Look around you. It is true He who knoweth all things may discover a difference which eludes our view-but surely there ought to be a visible as well as a real difference between the citizens of earth and the citizens of heaven. Surely, Christians should "declare plainly" that they seek a country, and that this is not their rest. Let me conclude with an admonition. Let me address Christians. Let me call upon you "not to fashion yourselves according to your former lusts in your ignorance; nor to walk as other Gentiles walk, in the vanity of your minds." Stand on your own hallowed ground. Maintain your separation from the world. Do not venture too far, even in lawful things: the line which divides good and evil is only an hair's breadth and may therefore be easily, and sometimes insensibly pass We often judge of our fellow-creatures by a wrong standard: thus we "bless the covetous whom the Lord abhorreth; we condemn a drunkard and an adulterer, and very deserved. Be not ambitious of worldly honours; edly-but what say we against those that "mind earthly things?" Who recollects that "if any man love the world, the love of the Father is not in him?" Judge yourselves, I beseech you, by this test. Ask yourselves wherein you differ from the men of the world: whether you are not labouring more for "the meat that perisheth than for that meat which endureth unto everlasting life;" whether you are carried down the stream by the vices or follies of the age, or whether you "rise up for God against the evil doers, and stand up for him against the workers of iniquity;" whether you are "serving your generation, or sleeping as do others;" whether any speak evil of you, or you are the favourites of those who are enemies of God? Thirdly. See how little we should be affected with the charge of preciseness and singularity. By persons of good sense and liberal minds singularity is never valued for its own sake; and there is also an assumed, unnecessary singularity in trifling things, which is by no means praiseworthy. But there is a certain singularity which does the Christian honour, and without which you cannot belong to the Saviour; for "He gave himself for our sins, that he might deliver us from this present evil world: He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." And why then should we be so terrified at the charge? You would not be afraid of being peculiarly wise, or beautiful, or wealthy. Why then wish to escape the praise of being singular in religion? What wisdom, what beauty, what riches can be compared to this? Fourthly. If Christians are not of the world, no wonder they are more than reconciled to a withdrawment from it. No wonder they love solitude, enter their closets, and shut to their doors-there they exchange the world for God. No wonder they prize the Sabbath -it is a day of retreat, it is an emblem of the heavenly rest. No wonder if death be no longer formidable-it is a leaving the world -but what world? a vain world, a vexing world, a defiling world. Such a departure may be painful to those who have lodged all nor covetous of worldly riches-"Seekest thou great things to thyself? seek them not." Be thankful for such a degree of temporal good as will help; but never be anxious for such a degree as will hinder. One staff is useful to a traveller: a bundle of staves would be an incumbrance. "Godliness, with contentment, is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content." But what shall I say to those of you who are still "of the world!" Let me remind you, that there will soon be a full and an everlasting separation between the righteous and the wicked-yea, that the division is already made-that the parties are receding from each other and hastening to their respective stations. Oh! be prevailed upon to leave the world before the world leaves you-for leave it you must, either by choice or compulsion; and is it not better to leave it by the allurements of grace than by the violence of death? Oh! leave the world, while it is in your power to prove that you relinquish it for conscience' sake. Oh! leave it, as you will wish you had renounced it when you enter an eternal state; and now show yourselves in the class in which you hope to appear at the day of judgment. View the world as an object of solitary contemplation. View it as an object of dying contemplation. And "arise and depart hence."-If you remain in the world, with the world you will perish. How I pity certain individuals who seem to have their everlasting welfare at heart, but cannot once for all resolve to give up the world! They are for ever purposing, but never decide. They seem to yield to every thing we advance, until we touch the subject of separation from the world-then they immediately shrink back; and if pressed, employ all their ingenuity to excuse or palliate their attachments and compliances. Are you of this number? Perhaps you imagine your withdrawment from the world will be a very miserable thing. Now even allowing it to be irksome, still if it can be proved to be necessary, you ought to submit to it. You act thus in other pressing |