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 chil dren 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 CIRCUMBTANCES. 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

us. It is easy to abstain from that species of the love of the world to which our health or temperament is opposed. It is easy to escape from one snare of this dexterous enemy, whilst we fall into another. We may easily avoid display and extravagance, if we are covetous. We naturally refrain from indiscriminate association with others, if we are proud or morose. We find no difficulty in shunning public amusements, if we are infirm in health. We may readily decline trifling conversation, if we are much occupied. We may abstain from dissipation, if we are ambitious. We may avoid irregularities of conduct, if we are jealous of our character. We may shrink from tumultuous scenes of pleasure, if we are reserved, and from those which are expensive, if we are indigent. And yet the love of earthly things, in the shape most convenient and easy to us at our age and with our particular disposition and pursuits, may reign undisturbed; the heart may seek after vanity, and the love of God and a holy life be far from our thoughts. With all these and a thousand other modifications, the world may still be our God, and the whole soul be fixed on the objects of sense and time.

Allow me, then, in drawing towards a conclusion,

I. To point out the way in which WE MAY BE

DELIVERED FROM THE SPIRIT OF THE WORLD.

In order to this, we must, first of all, strive, under God's blessing and grace, to be SERIOUS. "It is the business of religion to quicken vigi`lance, as it is the design of the world to lay it asleep." Till men are serious and in earnest about their salvation, little can be hoped from them. A vain trifling mind, on which nothing makes an impression, is perhaps the most unfavourable of all dispositions to religion. Repentance is a serious thing: faith is a serious thing; the soul is a serious thing: death, judgment, eternity, heaven and hell, are all serious things. Even in the concerns of this life, no important matter can be accomplished by a trifler. How much less then in religion! And yet I may appeal to the consciences of men, whether the whole tendency of their present course of life, if they love the world, is not that of making light of Christ and his salvation. Withdraw then from the giddy throng. Take up the duties of Christianity with solemnity and earnestness. Trifle no longer with the crowd, but listen to the voice of conscience and Scripture.

I say, listen to the voice of Scripture: for THE STUDY OF THE BIBLE is one of the most imperious duties of a serious and awakened mind. Read that holy book. See what it states of man, of God, of the law of God, of the danger of sin. See what it declares of human corruption, of redemption, and of the

way of pardon and holiness. Read its instructions as to the real nature and spirituality of religion, as to the demand which God makes of the whole heart, as to the duties of faith, love, and communion with Heaven. Study what it testifies against the world, as lying in wickedness, as being in a state of enmity against God. Meditate on its warnings as to the value of time, the uncertainty of death, the danger of an im penitent state, and the deceitfulness of sin. And when you have read this, pause and tell me whether you are not required to love the Lord your God with all your heart and soul and mind and strength; tell me whether you will be profited, if you gain the whole world and lose your own soul; tell me whether you are not to glorify God in your body and your spirit, which are his; tell me,, in a word, whether the kind of religion depicted in the Bible admits of a worldly life, of dissipated affections, of inflamed passions, of a trifling waste of time, and a supreme love of gain, or pleasure, or applause.

Pass on from these studies to FERVENT PRAYER FOR THE RENEWING GRACE OF THE HOLY SPIRIT. When you discover your weakness and irresolution, the seduction of example and the force of habit, then implore that new disposition of heart, that heavenly and sacred change, that entire regeneration of the soul, which may issue in a truly holy and religious life. Be