neral notions, customs, and practices of the great bulk of mankind, so far as their habits and opinions are contrary to the will of God.

Of this the SCRIPTURES frequently speak. From the passage connected with my text, we learn that worldly persons are in a state of spiritual death, are subject to Satan, are under the rule of ungoverned passions, and exposed to divine wrath; And you-were dead in trespasses and sins, wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience; among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. From other passages we learn that all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world; that the friendship of the world is enmity against God; that wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat; that the cares of this life, the deceitfulness of riches, and the lusts of other things, choke the seed of truth, and make it unfruitful; and that we must not be conformed to this world, but be transformed in the renewing of our mind.

EXAMPLES of this worldly spirit in a greater or less degree, abound both in the cases of persons wholly sensual and ungodly, and in those of more religious and hopeful characters. The young ruler who went away from our Lord sorrowful because he had great possessions, is an example of amiable and decent persons who are yet too much attached to the possessions of this world. Martha cumbered with much serving, though on the whole a faithful disciple of our Lord, yet exhibits a specimen of persons too anxious about its subordinate duties. The rich fool who pulled down his barns and built greater, is an example of those who yield to ease and sensuality: Dives, clothed with purple and fine linen and faring sumptuously every day, of the luxurious and splendid; the guests who made light of the marriage supper, and pleaded their different excuses, are a specimen of the indifferent and careless; Saul the Pharisee, of the proud and self-righteous; Judas, of the covetous and base; Nabal, of the gross and churlish; Solomon, of the learned and voluptuous; Lot's wife, of those who are lovers of pleasure; Eli, of the easy and unfaithful ; Jehoshaphat, of the feeble and irresolute; the Laodiceans, of declining professors of religion; and Demas, of apostates, who appear utterly to forsake the ways of Christ.

From these various instances, compared

with the passages of Holy Writ which preceded them, we may collect that the GOVERNING PRINCIPLE of the world, when it wholly prevails, is the labouring only for the meat that perisheth, the neglecting of salvation, the forsaking of God the fountain of living waters; in one word, the minding earthly things, THE CARNAL MIND, the φρόνημα τῆς σαρκός; or, as it is in the words following my text, the fulfilling of the desires of the flesh and of the mind. From this main principle, as from a secret but exuberant spring, the mighty current of ungodliness flows.

The SYSTEM of conduct to which this governing principle leads, is that of practical irreligion in the heart and life. Under this general description, almost every kind of irreligious persons may be included. It is not necessary to pursue a course of gross and flagrant immoralities in order to be of the world; though even these are but too much countenanced. Men may be decent, benevolent, honest, reputable, punctual, and even virtuous in the ordinary sense of the expression, and yet give their society and apparent sanction to persons of the most opposite habits, and thus be on the best terms with the general body of men around them. Nor is it necessary that the pursuits which men are engaged in, should be in themselves unlawful. The most innocent avocations or employments, if immoderately

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loved and pursued, become criminal and destructive. Nor is it necessary to follow an uninterrupted round of trifling recreations and pleasures. Men of the world may act on the idea that cessation quickens enjoyment. They may either abstain altogether from amusements, if it is not done from religious motives, and supported by a consistent piety; or they may partake of them with moderation, or withdraw from them for a season, that they may return to a life of vanity with a keener relish. Even a sort of religion, so far as a regard to some external duties extends, is compatible with a neglect of genuine piety. There may be a decent religion in very worldly persons; which is meager, cold, occasional, proud, formal; sustained for the sake of example to inferiors, to satisfy conscience and to compensate for sin ; which is neither earnest nor spiritual, which means little and effects less. This is the general idea of what may be termed the system of this world. Proceeding according to this, the world has its maxims, occupations, ainusements, applause, disapprobation, estimate of good and evil, and terms of admission to its society and friendship. The sum of it is, that if the governing principle remain in force-THE MINDING OF THE FLESH-every thing else is tolerated by them, whether it appears to incline towards decency

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and public virtue on the one hand, or towards open irreligion and profligacy on the other.

It will be easy to gather from these remarks the OBJECT to which this system is tacitly directed by its followers. It is that of counte nancing each other in the ways of religious indifference and folly. Such men are cowards when alone. Conscience accuses; guilt disturbs. They flee when no man pursueth. But when hand joins in hand, they can face the danger. When the rich, the great, the wise, the learned, the acute, the powerful unite in certain plans of life, certain amusements, certain maxims; men conclude that all is right. They thus contrive to forget the calls of religion, to exclude reflection, to silence conscience, to escape retirement, to lose themselves in engagements and occupation, to fill up the void which sin has made, to frame a scheme of sensual happiness, and to do without God and serious religion. In the hurry of company, crowds, tumult, dress, conversation, business, speculations, rank, power, enterprise, and the love of admiration, the passions are excited, time consumed, the remaining scruples of religious feeling overcome, and the sensuality of the earthly heart gratified and confirmed.

The DECEITFULNESS of this course of the world is remarkable. Men fall into it almost imperceptibly; the stream carries them along.