ed a sufficient substitute for it among the great. The scholars have also a world to themselves, are often too proud to be taught of God, lean to their own understanding, idolize talent, are fastidious, daring, and sceptical. The learned professions too commonly fall into this class. The divines have also their theatre. There is a course of the world in theology, a time when certain humiliating doctrines or painful duties are commonly omitted and decried, and others tolerated and applauded. Nay, the very same points of religion which are maintained at one time, are rejected at another. At one season the plainest tenets of our national church-such as the total corruption of human nature and justification by faith alone, are questioned; at another, they are tacitly admitted, and the regenerating and sanctifying influences of the Holy Spirit become the prevalent topics of controversial discussion. In this circle, the humble and sober minister, if he decidedly disallows these dangerous inconsistencies, comes out from among the worldly part of the visible church, and knows nothing but Jesus Christ and him crucified, is frequently branded with some name of reproach. The nobles and gentry have, again, a circle to themselves: the merchants and tradesmen have also theirs. Thus, in all the gradations of society, down to the humblest walks of life, there are separate

The course of the world may flow here in another channel. He may be free from the fashionable errors and vices of the sixteenth century, to which he has little temptation; but he may be entangled in those of his own. A false candour, fastidiousness, pride, insubordination, unbounded personal expense, inordinate appetite for pleasure, gross selfishness, sober sensuality, vanity of knowledge, daring criticisin on sacred subjects, sceptical speculations in philosophy, an adulation of talents however perverted, a con- tempt for real spiritual religion, an indifference to the peculiar doctrines and self-denying duties of Christianity, a rage for amusements, and a love of display, are at least as dangerous now, as credulity and superstition were three centuries ago.

Still further varieties in the course of the world are created by THE CLASS OF SOCIETY in which we happen to move. Each of these has its peculiar pretensions. The philosophers have their world, where a lofty pretence to wisdom and virtue unconnected with religion, is commonly in vogue. The statesmen have theirs, where political intrigue, the interests of party, and of personal ambition, are too apt to prevail; where religion is chiefly consigned to the low and uneducated, and is treated as little more than an engine of state to restrain the multitude, whilst public talent and address are deem

ed a sufficient substitute for it among the great. The scholars have also a world to themselves, are often too proud to be taught of God, lean to their own understanding, idolize talent, are fastidious, daring, and sceptical. The learned professions too commonly fall into this class. The divines have also their theatre. There is a course of the world in theology, a time when certain humiliating doctrines or painful duties are commonly omitted and decried, and others tolerated and applauded. Nay, the very same points of religion which are maintained at one time, are rejected at another. At one season the plainest tenets of our national church-such as the total corruption of human nature and justification by faith alone, are questioned; at another, they are tacitly admitted, and the regenerating and sanctifying influences of the Holy Spirit become the prevalent topics of controversial discussion. In this circle, the humble and sober minister, if he decidedly disallows these dangerous inconsistencies, comes out from among the worldly part of the visible church, and knows nothing but Jesus Christ and him crucified, is frequently branded with some name of reproach. The nobles and gentry have, again, a eircle to themselves: the merchants and tradesmen have also theirs. Thus, in all the gradations of society, down to the humblest walks of life, there are separate

worlds, as it were, in which men move. I am not here to be understood as censuring, in the remotest sense, the right and pious exercise of any of these several vocations. Men may be Christian philosophers, and statesmen, and scholars, and divines; and so of every other lawful profession or employment. But I speak of the particular modifications of a worldly spirit which have in all ages prevailed in these subdivisions of human society.

In the several courses which each class pursues, the governing principle of minding earthly things, together with the results arising from it of living without practical religion, are uniformly the same. It is not, then, the class of society, but the state of mind, which is mainly to be regarded. A man may be as worldly in his study, as another in the camp. A rustic may be as far from serious piety in his village, with his markets his fairs and his festivals, as the merchant in the town with his more luxurious indulgences. The mother of a family may be as worldly-minded in the circle of her children and her domestics, as the thoughtless youth in the maze of dissipation and folly. All depends on the state of the heart. If the love and faith of Christ govern the soul, the Christian may be spiritually minded and accepted of God in the senate or the court, as in the cases of John Baptist or of Nehemiah: and if the

love of earthly things, under whatever disguise, predominate, the ecclesiastic may be secular even in the pulpit. The different classes of society have each their select company, can see the errors of others, and perhaps condemn their faults; and yet agree in a real indifference to God and salvation. The question is, not whether we are distinct and separate from the world as it presents itself in a shape to which we have little temptation; but whether we are distinct from it as it shows itself in our own class and circle of life. To consider the worldly spirit as it displays itself in those much above us in station, or in those much below us, will be of little benefit. The rocks and currents of the ocean in another hemisphere are less necessary to be known by us. Our chief concern is, to avoid the shoals and quicksands in those latitudes where our vessel is actually sailing.

To do this effectually, we must carefully consider OUR OWN DISPOSITION AND CIRCUMSTANCES. Self-knowledge must lie at the foundation of a knowledge of the course of the world. The art of Satan is employed in adapting his temptations to our own special character and temper. Our education, natural turn of mind, family, property, duties, difficulties, must all be considered, if we would detect the governing principle of our hearts, and learn whether earthly or spiritual things chiefly influence