Chapter 3

2. But now, secondly, let us proceed to consider the world, not only as dangerous, but as positively sinful, according to the text--"the whole world lieth in wickedness." It was created well in all respects, but even before it as yet had fully grown out into its parts, while as yet the elements of human society did but lie hid in the nature and condition of the first man, Adam fell; and thus the world, with all its social ranks, and aims, and pursuits, and pleasures, and prizes, has ever from its birth been sinful. The infection of sin spread through the whole system, so that although the frame-work is good and divine, the spirit and life within it are evil. Thus, for instance, to be in a high station is the gift of God; but the pride and injustice to which it has given scope is from the Devil. To be poor and obscure is also the ordinance of God; but the dishonesty and discontent which are often seen in the poor is from Satan. To cherish and protect wife and family is God's appointment; but the love of gain, and the low ambition, which lead many a man to exert himself, are sinful. Accordingly, it is said in the text, "The world lieth in wickedness,"--it is plunged and steeped, as it were, in a flood of sin, not a part of it remaining as God originally created it, not a part pure from the corruptions with which Satan has disfigured it.

Look into the history of the world, and what do you read there? Revolutions and changes without number, kingdoms rising and falling; and when without crime? States are established by God's ordinance, they have their existence in the necessity of man's nature, but when was one ever established, nay, or maintained, without war and bloodshed? Of all natural instincts, what is more powerful than that which forbids us to shed our fellows' blood? We shrink with natural horror from the thought of a murderer; yet not a government has ever been settled, or a state acknowledged by its neighbours, without war and the loss of life; nay, more than this, not content with unjustifiable bloodshed, the guilt of which must lie somewhere, instead of lamenting it as a grievous and humiliating evil, the world has chosen to honour the conqueror with its amplest share of admiration. To become a hero, in the eyes of the world, it is almost necessary to break the laws of God and man. Thus the deeds of the world are matched by the opinions and principles of the world: it adopts bad doctrine to defend bad practice; it loves darkness because its deeds are evil.

And as the affairs of nations are thus depraved by our corrupt nature, so are all the appointments and gifts of Providence perverted in like manner. What can be more excellent than the vigorous and patient employment of the intellect; yet in the hands of Satan it gives birth to a proud philosophy. When St. Paul preached, the wise men of the world, in God's eyes, were but fools, for they had used their powers of mind in the cause of error, their reasonings even led them to be irreligious and immoral; and they despised the doctrine of a resurrection which they neither loved nor believed. And again, all the more refined arts of life have been disgraced by the vicious tastes of those who excelled in them; often they have been consecrated to the service of idolatry; often they have been made the instruments of sensuality and riot. But it would be endless to recount the manifold and complex corruption which man has introduced into the world which God made good, evil has preoccupied the whole of it, and holds fast its conquest. We know, indeed, that the gracious God revealed Himself to His sinful creatures very soon after Adam's fall. He showed His will to mankind again and again, and pleaded with them through many ages; till at length His Son was born into this sinful world in the form of man, and taught us how to please Him. Still, hitherto the good work has proceeded slowly: such is His pleasure. Evil had the start of good by many days; it filled the world, it holds it: it has the strength of possession, and if has its strength in the human heart; for though we cannot keep from approving what is right in our conscience, yet we love and encourage what is wrong; so that when evil was once set up in the world, it was secured in its seat by the unwillingness with which our hearts relinquish it.

And now I have described what is meant by the sinful world; that is, the world as corrupted by man, the course of human affairs viewed in its connexion with the principles, opinions, and practices which actually direct it. There is no mistaking these; they are evil; and of these it is that St. John says, "If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world[2]."

The world then is the enemy of our souls; first, because, however innocent its pleasures, and praiseworthy its pursuits may be, they are likely to engross us, unless we are on our guard: and secondly, because in all its best pleasures, and noblest pursuits, the seeds of sin have been sown; an enemy hath done this; so that it is most difficult to enjoy the good without partaking of the evil also. As an orderly system of various ranks, with various pursuits and their several rewards, it is to be considered not sinful indeed, but dangerous to us. On the other hand, considered in reference to its principles and actual practices, it is really a sinful world. Accordingly, when we are bid in Scripture to shun the world, it is meant that we must be cautious, lest we love what is good in it too well, and lest we love the bad at all.--However, there is a mistaken notion sometimes entertained, that the world is some particular set of persons, and that to shun the world is to shun them; as if we could point out, as it were, with the finger, what is the world, and thus could easily rid ourselves of one of our three great enemies. Men, who are beset with this notion, are often great lovers of the world notwithstanding, while they think themselves at a distance from it altogether. They love its pleasures, and they yield to its principles, yet they speak strongly against men of the world, and avoid them. They act the part of superstitious people, who are afraid of seeing evil spirits in what are considered haunted places, while these spirits are busy at their hearts instead, and they do not suspect it.

3. Here then is a question, which it will be well to consider, viz. how far the world is a separate body from the Church of God. The two are certainly contrasted in the text, as elsewhere in Scripture. "We know that we are of God, and _the whole world_ lieth in wickedness." Now the true account of this is, that the Church so far from being literally, and in fact, separate from the wicked world, is within it. The Church is a body, gathered together in the world, and in a process of separation from it. The world's power, alas! is over the Church, because the Church has gone forth into the world to save the world. All Christians are in the world, and of the world, so far as sin still has dominion over them; and not even the best of us is clean every whit from sin. Though then, in our idea of the two, and in their principles, and in their future prospects, the Church is one thing, and the world is another, yet in present matter of fact, the Church is of the world, not separate from it; for the grace of God has but partial possession even of religious men, and the best that can be said of us is, that we have two sides, a light side and a dark, and that the dark happens to be the outermost. Thus we form part of the world to each other, though we be not of the world. Even supposing there were a society of men influenced individually by Christian motives, still this society, viewed as a whole, would be a worldly one, I mean a society holding and maintaining many errors, and countenancing many bad practices. Evil ever floats at the top. And if we inquire why it is that the good in Christians is seen less than the bad? I answer, first, because there is less of it; and secondly, because evil forces itself upon general notice, and good does not. So that in a large body of men, each contributing his portion, evil displays itself on the whole conspicuously, and in all its diversified shapes. And thirdly, from the nature of things, the soul cannot be understood by any but God, and a religious spirit is in St. Peter's words, "the hidden man of the heart." It is only the actions of others which we see for the most part, and since there are numberless ways of doing wrong, and but one of doing right, and numberless ways too of regarding and judging the conduct of others, no wonder that even the better sort of men, much more the generality, are, and seem to be, so sinful. God only sees the circumstances under which a man acts, and why he acts in this way and not in that. God only sees perfectly the train of thought which preceded his action, the motive, and the reasons. And God alone (if aught is ill done, or sinfully) sees the deep contrition afterwards,--the habitual lowliness, then bursting forth into special self-reproach,--and the meek faith casting itself wholly upon God's mercy. Think for a moment, how many hours in the day every man is left wholly to himself and his God, or rather how few minutes he is in intercourse with others--consider this, and you will perceive how it is that the life of the Church is hid with God, and how it is that the outward conduct of the Church must necessarily look like the world, even far more than it really is like it, and how vain, in consequence, the attempt is (which, some make) of separating the world distinctly from the Church. Consider, moreover, how much there is, while we are in the body, to stand in the way of one mind communicating with another. We are imprisoned in the body, and our intercourse is by means of words, which feebly represent our real feelings. Hence the best motives and truest opinions are misunderstood, and the most sound rules of conduct misapplied by others. And Christians are necessarily more or less strange to each other; nay, and as far as the appearance of things is concerned, almost mislead each other, and are, as I have said, the world one to another. It is long, indeed, before we become at all acquainted with each other, and we appear the one to the other cold, or harsh, or capricious, or self-willed, when we are not so. So that it unhappily comes to pass, that even good men retire from each other into themselves, and to their God, as if retreating from the rude world.

And if all this takes place in the case of the better sort of men, how much more will it happen in the case of those multitudes who are still unstable in faith and obedience, half Christians, not having yet wrought themselves into any consistent shape of opinion and practice! These, so far from showing the better part of themselves, often affect to be worse even than they are. Though they have secret fears and misgivings, and God's grace pleads with their conscience, and seasons of seriousness follow, yet they are ashamed to confess to each other their own seriousness, and they ridicule religious men lest they should be themselves ridiculed.

And thus, on the whole, the state of the case is as follows: that if we look through mankind in order to find out who make up the world, and who do not, we shall find none who are not of the world; inasmuch as there are none who are not exposed to infirmity. So that if to shun the world is to shun some body of men so called, we must shun all men, nay, ourselves too--which is a conclusion which means nothing at all.

But let us, avoiding all refinements which lead to a display of words only, not to the improvement of our hearts and conduct, let us set to work practically; and instead of attempting to judge of mankind on a large scale, and to settle deep questions, let us take what is close at hand and concerns ourselves, and make use of such knowledge as we can obtain. Are we tempted to neglect the worship of God for some temporal object? this is of the world, and not to be admitted. Are we ridiculed for our conscientious conduct? this again is a trial of the world, and to be withstood. Are we tempted to give too much time to our recreations; to be idling when we should be working; reading or talking when we should be busy in our temporal calling; hoping for impossibilities, or fancying ourselves in some different state of life from our own; over anxious of the good opinion of others; bent upon getting the credit of industry, honesty, and prudence? all these are temptations of this world. Are we discontented with our lot, or are we over attached to it, and fretful and desponding when God recalls the good He has given? this is to be worldly-minded.

Look not about for the world as some vast and gigantic evil far off--its temptations are close to you, apt and ready, suddenly offered and subtle in their address. Try to bring down the words of Scripture to common life, and to recognize the evil in which this world lies, in your own hearts.

When our Saviour comes, He will destroy this world, even His own work, and much more the lusts of the world, which are of the evil one; then at length we must lose the world, even if we cannot bring ourselves to part with it now. And we shall perish with the world, if on that day its lusts are found within us. "The world passeth away, and the lust thereof, but he that doeth the will of God abideth for ever."

[1] 1 John ii. 15.

[2] John ii. 15, 16.

SERMON IV.

The Praise of Men.

"_They loved the praise of men more than the praise of God._"--John xii. 43.

This is spoken of the chief rulers of the Jews, who, though they believed in Christ's Divine mission, were afraid to confess Him, lest they should incur temporal loss and shame from the Pharisees. The censure passed by St. John on these persons is too often applicable to Christians at the present day; perhaps, indeed, there is no one among us who has not at some time or other fallen under it. We love the good opinion of the world more than the approbation of Him who created us, redeemed us, has regenerated us, and who still preserves to us the opportunity of preparing ourselves for His future presence. Such is too often the case with us. It is well we should be aware that it is so; it is well we should dwell upon it, and that we should understand and feel that it is wrong, which many men do not.

Now it is an obvious question, Why is it wrong to love the praise of men? For it may be objected, that we are accustomed to educate the young by means of praise and blame; that we encourage them by kind words _from us_, that is, from man; and punish them for disobedience. If, then, it may be argued, it is right to regard the opinions of others concerning us in our youth, it cannot be in itself wrong to pay attention to it at any other period of life. This is true; but I do not say that the mere love of praise and fear of shame are evil: regard to the corrupt world's praise or blame, this is what is sinful and dangerous. St. John, in the text, implies that the praise of men was, at the time spoken of, in opposition to the praise of God. It must be wrong to prefer any thing to the will of God. To seek praise is in itself as little wrong, as it is wrong to hope, and to fear, and to love, and to trust; all depends upon the object hoped, or feared, or loved, or trusted; to seek the praise of good men is not wrong, any more than to love or to reverence good men; only wrong when it is in excess, when it interferes with the exercise of love and reverence towards God. Not wrong while we look on good men singly as instruments and servants of God; or, in the words of Scripture, while "we glorify God in them[1]." But to seek the praise of bad men, is in itself as wrong as to love the company of bad men, or to admire them. It is not, I say, merely the love of praise that is a sin, but love of the corrupt world's praise. This is the case with all our natural feelings and affections; they are all in themselves good, and implanted by God; they are sinful, because we have in us by nature a something more than them, viz. an evil principle which perverts them to a bad end. Adam, before his fall, felt, we may suppose, love, fear, hope, joy, dislike, as we do now; but then he felt them only when he ought, and as he ought; all was harmoniously attempered and rightly adjusted in his soul, which was at unity with itself. But, at the fall, this beautiful order and peace was broken up; the same passions remained, but their use and action were changed; they rushed into extremes, sometimes excessive, sometimes the reverse. Indignation was corrupted into wrath, self-love became selfishness, self-respect became pride, and emulation envy and jealousy. They were at variance with each other; pride struggled with self-interest, fear with desire. Thus his soul became a chaos, and needed a new creation. Moreover, as I have said, his affections were set upon unsuitable objects. The natural man looks to this world, the world is his god; faith, love, hope, joy, are not excited in his mind by things spiritual and divine, but by things seen and temporal.

Considering, then, that love of praise is not a bad principle in itself, it is plain that a parent may very properly teach his child to love his praise, and fear his blame, when that praise and blame are given in accordance with God's praise and blame, and made subservient to them. And, in like manner, if the world at large took a correct and religious view of things, then its praise and blame would in its place be valuable too. Did the world admire what God admires; did it account humility, for instance, a great virtue, and pride a great sin; did it condemn that spirit of self-importance and sensitiveness of disgrace, which calls itself a love of honour; did it think little of temporal prosperity, wealth, rank, grandeur, and power, did it condemn arrogant and irreverent disputing, the noisy, turbulent spirit of ambition, the love of war and conquest, and the perverse temper which leads to jealousy and hatred; did it prefer goodness and truth to gifts of the intellect; did it think little of quickness, wit, shrewdness, power of speech and general acquirements, and much of patience, meekness, gentleness, firmness, faith, conscientiousness, purity, forgiveness of injuries,--then there would be no sin in our seeking the world's praise; and though we still ought to love God's praise above all, yet we might love the praise of the world in its degree, for it would be nothing more nor less than the praise of good men. But since, alas! the contrary is the case, since the world (as Scripture tells us) "lieth in wickedness," and the principles and practices which prevail on all sides of us are not those which the All-holy God sanctions, we cannot lawfully seek the world's praise. We cannot serve two masters who are enemies the one to the other. We are forbidden to love the world or any thing that is of the world, for it is not of the Father, but passeth away.

This is the reason why it is wrong to pursue the world's praise; viz. because we cannot have it and God's praise too. And yet, as the pursuit of it is wrong, so is it common,--for this reason: because God is unseen, and the world is seen; because God's praise and blame are future, the world's are present; because God's praise and blame are inward, and come quietly and without keenness, whereas the world's are very plain and intelligible, and make themselves felt.