concluded might be left out of their calculation, when consulting for the universal interests of religion, and the happiness of immortal beings. In truth, our Saviour and his Apostles regarded the moral constitution of mankind as the reverse of sound or healthy; as by no means possessed of such stamina as would permit them to indulge their affections towards the world in freedom and security. They looked upon the human race as the subjects of a moral taint and corruption; as inheriting a predisposition to numerous disorders of a spiritual nature; and they enforce as the only means of cure, or effectual amelioration, a course of abstinence, or habitual restraint upon the natural desires and inclinations.

But it may be said, and often is said, that the descriptions given of the world in the Scriptures are scarcely applicable in our time, inasmuch as Christianity has effected an important reformation in our religious and moral principles; that, consequently, we are not so prone to an exclusive or immoderate attachment to the world; and that if this difference be not observed, we shall entertain a misplaced or extravagant fear of its temptations, and encourage a contempt of its pleasures for

which there is no rational foundation.

Now

we readily admit that great and singular improvement has been derived to the human character from the instruction and discipline of the Christian religion. Were it our purpose to argue the excellence and value of the faith which we profess, we should assert and particularize that improvement; and we would not, for the sake of producing a deeper temporary impression of one fact, of one truth, reject or extenuate another: the latter, moreover, being one which, on some other occasion, we might be earnest to allege, and even be in danger of exaggerating. We would admit to the full the meliorating influence of the Gospel on the opinions and habits of its professors in general, and the necessity of taking this into our view, in order to a well-directed application of the words of the Apostle. But whatever be the extent of that influence, we have no cause to undervalue the injunction "Love not the world;" for the amendment which has taken place in our estimate and use of the world, must have been the consequence of observing that injunction. If we have attained to indulge our natural inclinations, without polluting the conscience, we are confessedly indebted for so

auspicious a change of character, to that religion which has raised our affections to the Author of our being, and taught us to prefer his approbation and friendship to the sinful pleasures of the world. Although therefore the warning of the Apostle should not be so imperatively needful at the present moment, as at the period when it was originally penned, yet we could never set aside an injunction, to the observance of which we must ultimately owe our successful resistance to temptation, and our final conquest over evil.

But has the Gospel so prevailed amongst us?-has the love of God become so ascendant a principle in our minds, as that those objects which, in old time, enticed his creatures to disobedience, make a vain appeal to our affections? Has the world lost its power to tempt to engross, infatuate, and destroy? And has the apostate spirit, who was described as the god of it, been driven from his usurpation, and his agency destroyed in "blinding the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them?"* Is the world then a terror of other times?the bugbear of an antiquated theology?" The

* 2 Cor. iv. 4.

lust of the flesh, the lust of the eye, the pride of life"-have these ceased from amongst us? Have we no longer to lament and deprecate the abuse of that passion which the Almighty hallowed by the institution of marriage?abuse of it which perverts the difference of sex into a source of bitterness and degradation; which renders man the worst enemy of woman, her busy tempter to evil, her remorseless conductor to infamy and desolation-or associates them in habitual alienation from God, and rejection of his mercy? Are the simple appetites of hunger and thirst no more perverted to obscure the reason, to deaden the moral feelings, and to obstruct the influence of things unseen and future? Has the love of lucre ceased to impair the justice and congeal the charity of men; degrading in their esteem the claims of others, and rendering them insensible to their wants and sufferings? Has the thirst of fame and distinction lost its power to stir our unsocial and malevolent feelings, and to make us creatures of envy and detraction? Is power laid aside as an instrument of injustice and oppression, or never used as a weapon of revenge? Are rank and wealth no longer viewed as reasons for contempt of inferiors and dependents?-no longer nutriment

of selfish pride and heartless ostentation? Truly our self-gratulation must turn, upon reflection, into deep confusion, as professors of the Gospel, and might well provoke from an enemy of our faith a pungent satire, and a bitter scorn.

Admitting an increasing spirit of Christian moderation, an improvement, as we trust, in temperance, and purity, and, especially, a more active and enlarged benevolence-how can we boast a superiority to the things of the world, while in all the departments of business, and in all the walks of pleasure, so many acknowledged derelictions of "the right," so many practices confessedly unchristian, are excused on the very ground of their prevalence and notoriety? Where are the proofs and monuments of our victory over the world, when we hear so much of the strength and irresistibleness of the passions, and the uselessness of attempting their subjugation ?-when so much license is awarded to the excesses of youth, and that season given up to the world, in which its power might be wisely forestalled, and most effectually broken ?-when we experience in our own minds, and perceive in others, so strong a disposition to defer the serious prosecution of religion, till we shall