The world's religion, as contrasted with genuine christianity

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Preface

That the things of time should so frequently be held in higher estimation than those of eternity, is a fact that appears strangely inconsistent ; and to account for it with any thing like reason is impossible. Several circumstances, however, concur to produce this anomaly. And first, our short-sightedness. Our eyes seem strained when we look beyond present objects and enjoyments ; we are unable to fix them for any lengthened period upon futurity ; we see what is around us in the world, but we see not, or very obscurely, even with the light the Scriptures afford, distant realities, however glorious. And then our depravity confines our thoughts and desires to the vanities of time. As fallen creatures, we have no taste for the sublime pleasures which infinitely transcend those of earth,

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and, therefore, worldly concerns alone interest, and upon them the dependence and the hope are solely placed for gratification and comfort. To forget that there is another state of being is frequently the aim of mankind, and if it be kept in view at all, a reversionary interest in the heavenly felicity, when every thing here fails, is that which induces a thought concerning it, and not delight in the joys that surround the throne of the Eternal.

Thus men are contented to play with earth's baubles ; and when disappointment succeeds to hope, some other toy supplies the place of the for* mer, till its fallaciousness also is proved. And so man's earthly career is spent in grasping at shadows, and grieving to find them unsubstantial, unsatisfying, and evanescent.

This life cannot yield sufficient happiness for an immortal soul, inasmuch as its utmost bound is but as nothing in comparison with the infinitely lengthened term of an eternal existence. The world's good is but a pittance when enjoyment must be found for endless years, or these years spent in the lack of it. It is mockery to desire a man to live eternally upon the sustenance of a day ! If we secure not something more lasting than earth's best

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gifts, we must shortly be deprived of all on which our hearts are set.

That the world is delusive and ensnaring, it is our endeavour, in the following pages, to prove. That no solid joy can accrue from its vain show and idle pageantry, we believe all who possess them will, as with one voice, testify. The pleasures of earth allure in anticipation, but they seldom deceive in possession. Take but a full draught of worldly enjoyments, and the intoxication ceases ; and if wedded to the world still, it is because true joy is unknown.

Wherein real blessedness consists, and the way in which it may be attained, it is likewise our desire to point out. And should we have the unspeakable comfort of being instrumental, through the divine blessing, in opening the eyes of one worldly character, to see the futility of his hopes, — to perceive that he is building on the sand, and that his pleasures perish in the using, — the value of such a discovery will be inestimably precious. The soul that ceases to cleave to earth, is taught of God to seek imperishable riches, — " a treasure in the heavens that faileth not ; where no thief approacheth, neither moth corrupteth." And they

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that seek the joys that are at God's right hand, have the unfailing promise, that they shall find them. The water of life is free to all, and its, draught satisfies.

And never let it be forgotten, that if we secure immortal blessedness, we shall have true enjoyment in the world besides ; but if we lose heaven's joy, we can possess no other that is worth the coveting. Thus real is inseparable from everlasting happiness. Joy is never dealt out by halves ; it is all, or none. If we accept of it, we shall have the full portion that never ends ; if we reject it, not one particle of pure bliss can even here be ours.

Chapter I. The Christian's Danger From The World

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Different meanings of the Phrase, " the World," — In Scripture used to denote those who are opposed to godliness— The world and real Christians opposed in thought, in action — Dispositions and actions of the worldly various — Impossibility of avoiding converse with the world — Danger from it— Christian's conduct towards the worldly, . . 13

Chapter II. Worldliness In Practice

In what instances believers may be seduced to conform to worldly practices— Christians not inclined to flagrant sin— Danger of conformity in desire of applause— Fashion— Expense— Spending of time— Gaieties —Love of the world incompatible wtth Christianity . . . .29

Chapter III. The Christian Sabbath

The Sabbath misspent— Blessedness of the Institution— Manner in which the worldly spend it— Objection answered— Christians hail the return of the Sabbath— Topics that on that day pass under their review —Other duties of it— Connection between the Sabbath and the week- Rest in God— Temptations through intercourse with the world— Prayer recommended, 40

CONTENTS,

Chapter IV. Religion Of The Worldly Contrasted With The True

Page* T Torld's religion without reference to the Bible — Consists in cold, unmfiuential ceremony — Wordly ideas of morality— Selfishness — Perversions of religion — What it really is ; deeply seated in the heart ; eminently conspicuous ; unlimited in its influence — Religion of worldly confined — The true, universal in its effects — Searching questions — Why wonders of redemption wrought, 58

Chapter V. The Young Shown Where To Find Happiness

Ignorance of religion often in the well inclined among the young — They conceive of it as enthusiasm — To think thus not blameless — Youth attractive — The young addressed — Lord Chesterfield's testimony to the vanity of the world — Extract of a letter to him from Voltaire — That religion is gloomy, contradicted by fact — Clementine Cuvier : Hannah Sinclair — Striking contrast between the happiness expressed by the religious, and the lack of it in the worldly— The young earnestly pled with, . 75

Chapter VI The Way Of Salvation

What is essential to salvation clearly revealed — Difficulties where there need be none — A sense of helplessness necessary — A sense of sin very encouraging — Receiving Christ — Salvation finished — For whom 1 those who desire it in whole — Believer discouraged by defect in sanctification — Address to the careless — Delay dangerous— Warfare commences with spiritual life,

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Chapter VII. The Christian's Warfare

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Mankind by nature in a state of warfare with God— Christian's warfare is with Satan — Strife with evil not natural to man — Actions of unregenerated, evil— Characteristics of Christian's warfare -.—Much in earnest ; deep humility ; of an exterminating quality — Certainty of the result — Are we engaged in this warfare ? — Christian's should use their weapons— Redemption irrespective of any thing in us — This warfare shall cease, Ill

Chapter VIII. The Christian's Love Of Holiness

Christian's warfare shall end in peace — Change in believers more or less rapid — Their love of holiness — attributes of God incomprehensible ; love, light, holiness, life, eternal existence — Infinitude of God's excellencies—Christian's delight in God — Holiness and happiness inseparable —The desire of holiness given in order to its gratification — Holiness progressive — Do we feel that holiness and happiness are inseparable 1 — How are we affected towards its infinitude 7 — Heaven's bliss inconceivable, 128

Chapter IX

. THE CAPACITY TO TASTE JOY.

Chief distinction between the worldly and religious— The soul must be formed for happiness ere it can receive it— Joy in God alone satisfying— Men of the world incapacitated to taste joy— This incapacity tends to, and is a capacity for, misery — consolatory thought to believers — Capacity for joy may be given where, for a time, little joy is experienced— This state seldom of long oontinuance — Christians should exert their capacity to taste joy— Affecting state of those who are destitute of it— It should be sought— Essential requisite of true joy, 145

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Chapter X. Christian Graces Given To Be Used

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All God's works manifestly with design— Design in the formation of the new man in Christ Jesus— Diligently to employ their talents, pressed upon Christians — Such as love, trust, abasement, ability to pray, to praise, to endure, to labour, to fight — By nature destitute of them all— Gift of Holy Spirit unspeakably valuable, and given to be exhibited to the praise of God's grace, » 16.1

Chapter XI. The Citizens Of Heaven

zens of heaven : accounted fools or madmen ; small number of their countrymen ; dread of contamination — These trials prove their decent — Consolatory to know that their heavenly origin must remain — Impossible altogether to efface the identity of countrymen— The Spirit's seal equally uneffaceable — Inquietudes in the way to heaven may well be borne — Evidence of citizenship in love of countrymen. . . . 11%

Chapter XII. Grovelling Nature Of Worldliness

The people of God and the worldly may know to which class they belong—The worldly addressed— Reason and immortality distinguish man from the brute creation— Both profitless to the worldly — Infinite weight of eternity — Not from reason that a change in man can be anticipated— ? Christianity restores man to his primeval dignity — That we prize our immortality a test to judge of our state— The world placed in the balance against eternal joy and present peace, . 192

THE WORLD'S RELIGION, &c.

Chapter I. The Christian's Danger From The World

Different meanings of the phrase, The World— In Scripture used to denote those who are opposed to godliness — The world and real Christians opposed in thought, in action — Dispositions and actions of the worldly various — Impossibility of avoiding converse with the world — Danger from it — Christians' conduct towards the worldly.

M These are thy glorious works, Parent of good ! Almighty ! thine this universal frame, Thus wondrous fair ; thyself how wondrous then, Unspeakable ! who sitt'st above these heavens, To us invisible, or dimly seen In these, thy lowest works ; yet these declare Thy goodness beyond thought, and pow'r divine."

The world, in the literal acceptation of the term, signifies the globe on which we dwell ; that spheric mass, composed of minerals and vegetables, which in our planetary system revolves round our sun, and in which God has placed his creature, Man. This residence, in which it is the good pleasure of the Deity that we should sojourn, is in every respect fitted to attract our reverential attention, and to call forth our love. The wonders and beauties that surround us, bearing, as they do, in legible characters, the impress of the hand which formed

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them, demand the regard and the research of rational and intelligent beings.

With what incomparable grandeur and elegance is our world adorned ! Whether we ascend heights lofty as the Andes, or stoop to examine the tints which, in countless number and variegated hue, enliven the turf, or spring from the soil, — whether we view the flame which majestically rises from Vesuvius or Etna, or the blade which we tread beneath our footsteps, — whether we behold the magnificence of the ocean's roll, or the beauteous painting with which the tulip and the butterfly are arrayed, wonders far beyond created power to frame, transfix the gaze and charm the senses ! There is not a plant that lives unobserved in the desert, there is not a floweret that blooms unheeded in the vale, which wears not the stamp of the Great Creator's workmanship, and is not meet to exhibit His glory ! The garden and the forest, the stately oak and the delicate snow-drop, ice-clad regions and the burning plains of Hindoostan, all, all unite with universal voice in proclaiming, " the hand that made us is divine."

The world, in this sense, therefore, is eminently calculated to excite our interest, and claim our admiration. " O Lord, how manifold are thy works,' ; said the Psalmist, " in wisdom hast thou made them all : the earth is full of thy riches." And every child of God views with peculiar delight the splendid fabric of the creation, knowing that it emanated from his best friend, and unwearied benefactor. We naturally prize the workmanship of one who is dear to us ; and if in itself it is beautiful or estimable, we are proud to avow that he whom we value made it. And shall not the Christian, who is related to the Almighty by a tie nearer and closer than any that is earthly, glory in the wonderful works of his covenant God, and with filial regard and humble gratitude,

" Lift to heaven an unpresumptuous eye, And smiling say, My Father made them all. Are they not his by a peculiar right, And by an emphasis of int'rest his, Whose eye they fill with tears of holy joy, Whose heart with praise, and whose exalted mind With worthy thoughts of that unwearied love That plann'd, and built, and still upholds a world So clothed with beauty for rebellious man?"

There are, however, other meanings distinct from that of the earth which we inhabit, that are attached to the phrase, the world, and which, from general usage, have become familiar to us. It is frequently employed to designate a portion of mankind. Thus we hear of the world of taste, the world of fashion, the literary world, or other similar appellations, which are intended to denote a part or division of the human race. Or men of the world are spoken of, by which is intended that class of persons who are most conversant with general customs and practices. Or the expression, the opinions of the world, is used to signify those sen-

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timents and ideas that are received and adopted by the majority who take a lead in its concerns. We likewise hear of the Christian world, and the world, as opposed to what is peculiarly Christian. In the latter sense, we find the expression adopted by Christ himself. " I pray not for the world but for them which thou hast given me. The world hath hated them because they are not of the world, even even as I am not of the world."* " If the world hate you, ye know that it hated me before it hated you."f In this meaning of the term, the world has ever been the source of temptation and trial to the children of God ; and it is in this sense that the apostle John warns the Christian converts not to "love the world, neither the things that are in the world."*

From these texts of Scripture, and others of similar import, it is evident, that there is something inimical to the life of godliness in holding much intercourse with the larger proportion of men, or according to the phrase in general use, the world. Every Christian feels, that to be much in the society of worldly characters is an impediment to his religious progress, and those who are necessitated to be so are frequently more or less injured by it. There is a contrariety in the desires and sentiments which prevail in the heart of the world-

* John xvii. 9-14. t John xv. 18. X 1 John ii. 15.

ly professor, to those principles and affections that religion enjoins, which leads to the result we would deprecate. And a deadening and destructive influence on that new life which believers inherit, is consequent on associating much with the people in whom this dissimilarity exists.

It may scarcely be necessary to observe, that real Christians, and the world, as opposed to them in principle, live in a totally different range of thought ; the one having their expectations of happiness chiefly placed in a future state, the other as having little hope beyond the present scene. The enjoyments of worldlings end with life ; they have no realizing apprehension of aught that is to follow, when death has done its office. Their minds scarcely ever contemplate the prospect when the things of time shall cease. They give themselves no concern to solve the all-important questions, — " What shall be my fate when I am no longer the inhabitant of this earth ? Is the soul immortal ? and, Where shall it exist for ever ?" To watch what may escape from them in conversation regarding futurity, one might be inclined to imagine, that they considered it of no consequence whether there is another state of existence, or whether they shall perish with the brutes ; for all their desires relate to time and its vanities. Talk to them of the happiness of heaven, and it will be very evident that they can conceive of no pleasure there,

2*

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for it is with marked impatience that they can be brought to listen to such a theme, which they visibly show, in their apprehension, carries gloom along with it. And even when sick or dying, and thus incapacitated for relishing earth's best gifts, tell them that joys which never end are offered to their acceptance, and the listless, apathetic look, and apparent distaste for the subject, betray the truth that they conceive not of joy beyond the grave.

How exceedingly different are their emotions when any piece of intelligence relating to worldly prosperity is communicated to them ! Inform them that they have succeeded to an estate, — that they have been successful in a speculation, — that their children are likely to be prosperously settled in life, — or even give them hopes of such earthly good, and it will be easy to discern, that in their view, happiness must ensue from the possession of these things. Their desires centre in the world, and from it alone they expect profit or pleasure. Nay, to take the extreme case before mentioned, on a death-bed, when it might be supposed the vanity of all that is terrestrial would become evident, information on worldly concerns seems more to affect and interest them, than the near approach of that unchangeable state to which they are hastening ! It appears as if, in their estimation, there is reality in present things, something certain, and within their grasp ; whereas that which is spoken of the joys of heaven, is by them conceived to be illusive and visionary, a blessedness of which they have no idea, for which they are not prepared, and do not entertain a wish.

Completely the reverse of such sentiments are those, which, by the spirit of God, are imparted to the believer in Jesus. His highest good is not sought for among the perishable contingencies of time. He never can repose on joy so fleeting. Earth's gifts do, indeed, call forth his unfeigned gratitude to Him who bestows them, and often they promote his pleasure and comfort ; but he cannot, and he would not, rest on that which is not calculated to impart lasting peace. Rest, did we say ? The gifts of earth are here to-day and gone to-morrow. There is no stability in the prop they afford ; while we lean upon them they fail ! And neither is there satisfaction to be found in the world's good ; for an abundant measure of it we might possess, and still remain miserable ; or happy, we might be, although deprived of it all ! The Christian, therefore, seeks a treasure that is durable, secure, abiding, satisfying. Hoping for, and receiving that blessedness which it is only in the power of the Deity to confer, he sits loose to the trifles of a day. God is his portion, " of all his gifts Himself the crown ;" and in Him the believer inherits, through sovereign grace, fulness of unending joy.

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The distinction between the child of God and the worldly professor, is not, however, merely confined to thought, but leads to a totally different line of conduct. In every description of worldly characters, we see all that they do has reference to present things ; to make the most of the world, being naturally the first consideration with the individuals who only expect enjoyment from it. And, according to the diversified inclinations and tastes of the world's votaries, will be their manner of life.

The dispositions of this division of mankind are quite as various as those of any other class ; what is pleasure to one, being much the reverse to another. The amassing of riches is the delight of some w r orldlings, to attain which object any sacrifice seems desirable. They will "rise early, and sit up late, and eat the bread of sorrow," if by any means they can add to their store, and increase that for which they have in fact no use, nor any intention of using. And the prodigal expending of wealth in luxury or amusement — possibly in vice — appears to constitute the happiness of others, who, with equally little reason, can place their enjoyment in what is ruinous to their temporal interests, and take pleasure in what necessarily leads to misery, even here. There are some with whom fame is the chief good coveted, — that capricious breath, which, little w r orth, " reports a truth or publishes a lie." To procure this bauble, toil seems easy and labour sweet. With how much cost of health and of self-denying effort, is reputation often sought in ways exceedingly diversified, and in gradations rising from the wild effusions of the mountebank orator, to the patient research of the man of science, or the course of the statesman and the warrior. — But there are to be found among the worldly, some of an amiable temper of mind, with whom the applause of their fellow-men is not the first consideration. These commonly look for satisfaction in their families, and in the domestic circle. To them, what is connected with their private affairs or near relatives, is their first, their only thought, and on such concerns they bestow their time and their hopes. In so far as this line of conduct conduces to the well-being of others or themselves, without being injurious to those around them, it is commendable ; but there is one great defect in these characters, — God is forgotten. They live for the world; it is something earthly alone which they prize, and for this they labour.

Thus, whatever it may be, it is the world, in some shape, that the worldly covet, and their anticipations of happiness from it lead to the conduct they pursue. They will toil with infinite assiduity, and submit to any deprivation, to acquire the short-lived earthly good to which their propensities tend. From the cradle to the grave they seem insensible

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to the value of any part of their existence, except that which they are to spend as mortals, and they cling to life as that on which their hopes terminate.

Now, these are the individuals with whom the Christian must associate. It is no matter of choice whether or not he shall dwell w T ith them, — they are around him in every rank and sphere, — they are to be found in every circle, and to avoid holding converse with them is impossible. They are justly termed the World, for we must leave it, would we leave them.

It becomes, therefore, matter of serious consideration to the renewed in heart, how they ought to conduct themselves towards the people of the world, and in how far it is their duty to conform to its customs and practices.

There is undoubtedly danger when much in the society of such persons, that the believer's natural, grovelling, earthly propensities may revive. We have an ally in our own breasts ready to confederate with the world, and prone to take delight in its enjoyments. And, although the Christian's affections are fixed, without the possibility of final change, on heaven, and heaven's Lord, and are not tabe satisfied with the toys of sense, yet, where those with whom he associates are engrossed by earth's vanities, there is something infectious in the spirit, and the impression may be lessened that his " life is hid with Christ in God." Say, believing soul, have you not felt it so ? Having been much with worldly men, can you, with the same fervency of spirit, delight yourself with God ; and can you, with equal earnestness, desire communion with him ? And even in the retirement of the closet, does not the effect of the society you have left follow you, deadening the heart to religion, and withering the lively perception of its blessedness ? Yes, it is thus. Association with characters so little congenial, tends to foster luke-warmness in devotion, and all its fatal consequences.

But, if to associate with the worldly be unavoidable, (and perhaps entirely to shun this society may not consist with the Christian's duty,) the line of conduct which he pursues respecting them, must be of the utmost importance, so as on the one hand to avoid needless singularity ; and on the other, to escape the hurtful effects that would ensue from a too ready compliance with practices, the tendency of which is to injure the life of Godliness.

There is much that may verge towards a compliance with worldly maxims and usages, for which many specious inducements are held out. With an appearance of truth it may be argued, that thus we shall throw no unnecessary gloom over the religion we profess, but shall exhibit it in a more inviting form ; and, it may be, disrobe it in some

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degree, of what, to the characters of whom we write, is repulsive and forbidding. Ah ! no ; believer in Jesus, the religion of the heart ever was, and ever will be, distasteful, uncongenial, hateful, to those who know it not. " The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." — But, again, it is urged, that if we cannot allure by concession in minor points, we, at least, avoid giving offence, and that in matters of trifling importance it is often a duty to yield. If, indeed, the matter be unimportant, concession may become a duty, remembering the Apostle's example, who " was made all things to all men, that he might gain some." But, let us ever bear in mind, that no transgression of the law of God is of little moment. On this the question hinges. What do the oracles of the Supreme dictate, compliance or the reverse 1 — Say not the matter is trifling; nothing is so which God ordains, or God forbids. This should be the ordeal by which to test whatever may seem doubtful. The path of duty becomes plain where Scripture is the guide. But some genuine Christian may here be ready to say, that by concession he fervently hopes to be essentially useful to a dear friend or relative, who, it is the grief of his heart to know, is deeply prejudiced against the truth as it is in Jesus. Undoubtedly there is no case in which it is more requisite that the believer should walk circumspectly than this one, taking heed by meekness, kindness, and forbearance, to remove, if it be possible, the false impression that rests on the mind of him he would benefit. But we would entreat him to recollect, that there is a line of separation which must be passed, ere he and a character so opposite, can assimilate. One or the other must yield; and by yielding, Christian, you at least tacitly avow that your side is the weakest, and that your sentiments are of the least importance. And, can you be content that any with whom you are connected, or who are dear to you, should think thus of the minutest part of your religious practice ? In ordinary concerns, do we find the more probable way to incline others to follow our example in any mode of life, is to abandon that line of conduct ourselves ? No ; it has become proverbial that " example goes further than precept," and perseverance in what we do is absolutely necessary, would we wish to influence the actions of those around us. Believe it, Christian, it is decision, not compromise, that is the method most likely to awaken, and to win the unconverted soul. When those whom you anxiously desire to profit, see you firm, consistent, unbending, where the law of God is concerned, they will be persuaded that you believe what you say, when you act in conformity to your profession ; and this persuasion will do more to arouse them from their dream of security, and

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to incline them to consideration and inquiry, than any other means which it is in your power to adopt.

Examine, then, diligently, and deeply weigh the momentous consideration, What is, and what is not, at variance with your religious principles ? And having ascertained that the religion of Christ inculcates any duty however generally neglected, or forbids any practice however universally followed, hesitate not implicitly to obey its requirements, nor swerve an iota from the straight line, were the only end you had in view to benefit your brethren of mankind.

Conversion is, indeed, the work of God, but it is frequently effected by probable means, and often by means of the persevering endeavours and earnest prayers of His children. Yet never can they hope for the agency of the blessed Spirit to crown their efforts with success, if they are accompanied by a departure, however minute, from the precepts the Scriptures enjoin. The smallest transgression of the law is sin ; and sin cannot be the instrument God employs as the medium of leading the unconcerned to the Saviour. Yield, believer, to the wishes of those you would benefit in any thing, in every thing, excepting where the injunctions of Christ are contrary. Regarding these, let your practice be stable as the foundation from whence it flows. " The law of the Lord altereth not :" it is established on this unchangeable basis, the holiness of Jehovah. It is your joy, Christian, to believe in its stability, and to perform its requirements ; and let your heart exult in the assurance, that at all times, and in every possible condition, to obey this law is no less your duty than your interest, and can in no circumstance or relation of life in which you may be placed, be otherwise.