eagerness however to escape from the error of supposing that the world, which is God's own work, holds out no proper gratification to enjoy, no serious duty to perform, they have committed the opposite error of looking upon this life, as a place for gratification only and not for duty. How are we to steer our way aright amidst the varying instructions of the wise, the painful self-devotion of the pious and contemplative, and the fruitless disquietude of the vain and selfish? Hearken we to the admonition, which dropped from the pen of the beloved disciple; "Love not the world, neither the things that are in the world."

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Upon this, as upon all other subjects of moral instruction and practical usefulness, we perceive at once the superiority of the Gospel of Jesus Christ over all mere human pretension. It was to be expected that a doctrine, deriving its authority from the Divine Author of Universal Nature, would conform itself in the truths it revealed, in the hopes it awakened, in the duties it inculcated, to the knowledge we have of the works of Creation, as well as to the situation and circumstances of man that it would represent the all-wise Artificer, as employed upon some determinate plan, and labouring to some practicable as well as beneficial end—and, consequently, that it would not render unavailing many provisions, which appear to have been made for our happiness; nor introduce a rule of duty, which could only be complied with by the destruction, not the subjugation, of our passions; the extinction, not the regulation, of our social and kindly feelings. Christianity says, "Love not the

world, neither the things that are in the world;" that is, love it not with too intense a desire; love it not more than it deserves; love it not in preference to other objects, which should be sought for with more solicitude, and may be enjoyed with less alloy; but receive it and the things that are in it, as the gift of God, to be used but not to be abused; as things, in which we may participate, without being wholly immersed in them; as the source and scene of all our higher duties, as well as purer pleasures.

With a view to the proper application of the words of my text, it shall be my endeavour to point out some cases, in which they may be strictly and literally enforced; and some also, in which the injunction will admit of considerable qualification.

And here, it cannot be necessary to mark, as coming within the just limits and exact scope of the prohibition, such acknowledged deviations from moral duty, as flagrant vices and grosser indulgences. In tracing the meaning, and defining the bounds, of a prohibition contained in the Christian Scriptures, it! were superfluous to shew that it must include every particular, which is elsewhere represented as contrary to the will of God, or destructive of the dignity, innocence, and happiness of man. When therefore the Apostle urges," Love not the world, neither the things that are in the world"; it is plain that he intends an utter estrangement from those evil dispositions of mind, and sinful habits of body, which are emphatically denominated by the Apostle of the Gentiles, "works of the flesh: adultery, fornication, uncleanness, lasciviousness, idolatry," (under which he

elsewhere classes" covetousness,") "hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which" (he solemnly concludes by declaring)" that they, which do such things, shall not inherit the kingdom of God."

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PR Such compliance with the bent of ungovernable passion; such acquiescence in the corrupt habits and licentious practices of those around us; met the determined opposition, and incurred the sarcastic réproof, of many among the Heathen sages and moralists; and they are, in many instances, the subject of just animadversion by our penal law. But in cases, where they are not directly subjected to legal enactment, they suffer open reprehension from the wise and good; they provoke the secret ridicule of the thoughtless and unprincipled themselves; and they not unfrequently mark the pernicious effects of such undue attachment to the world by injury to the fortune, injury to the health, and by the loss of that, for which no external advantages, no sensual grati-[ fication, can afford the slightest recompense, the loss of self-esteem.

It is not upon such manifest breaches of duty, occasioned by a fond and preposterous attachment to the vices and vanities of the world, that a Reli gious Instructor will find it necessary to enlarge, especially before an intelligent and serious audience; but it is upon such points of conduct, as may seem to a nice casuist involved in some little doubt; where

Compare Galatians, v. 19, &c. with Ephes. v. 3, &c. and 1 Cor. vi. 9. LAGAJ

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the boundaries between right and wrong are so indistinctly marked, that it may not be difficult to slide from the one into the other; or where the principle of action may be correct, yet may be applied incorrectly, or extended too far;-points, on which human laws are utterly silent; and to which the law of God does not apply expressly;-or lastly, where the opinions of mankind may occasionally be misled by partial or selfish views, but where the conscience of an individual fails not to take alarm, and to warn him that the act, upon which he is deliberating, falls within the scope of that denunciation, which we are now considering; "Love not the world, neither the things that are in the world."

In the list of cases, here enumerated, it is obvious that all those must be comprehended first, in which the law of honour, as it is called, stands opposed to the declared will of God. Whatsoever may be the notions, affixed by men of a particular profession to particular actions, the only criterion of right and wrong can be their conformity or repugnance to the will of God. When therefore that God exclaims in thunder," thou shalt not kill," shall man presumptuously disobey the command, and at the bidding of pernicious custom, or from the influence of perverted feeling, deprive a fellow-creature or himself of that life, which ought to be surrendered only at the bidding of Him who gave it? Less direct is the sanction given; less open the approbation bestowed, upon the wily and selfish schemes of the adulterer; and even less upon the wanton and treacherous seducer of virgin innocence.

Yet these acknowledged and

daring violations of the Law of God, these sad effects of an intemperate and undistinguishing attachment to the world, are not encountered with that general and indignant reprobation, that ought to mark the sentiments of a Christian community.

Again; However just may be the complaints of some, who suffer from the indiscretion or guilt of their near connexions; however loud and however honest may be the censure of wise and sober-minded men upon the detestable folly of those who lose, or the atrocious perfidy of those who win, at the gaming table; yet it is to be feared that neither the folly of the one, nor the treachery of the other, are branded with that general scorn, or pursued with that public infamy, which ought to accompany such practices. Nothing surely can be more opposite in their design and consequences, to the principles and precepts of that religion, which inculcates the duty of forethought, the virtue of brotherly kindness, and which protests so solemnly against immoderate" love of the world." Let us consider, how many offences against the known will of God this horrible vice of gambling implies. It originates either in a dislike to useful and wholesome employment, or in a sordid eagerness to acquire the property of another. It produces the most lamentable waste of time and talents; of those materials, with which we are provided for the purposes of our moral responsibility, and for the advancement of our eternal interests. Its whole progress is marked by the extinction of every feeling but of self; it consequently violates every principle of active and disinterested kindness. Nay, it not