through the loose conversation of those who profess to believe it, in either case, the line is trodden out, and the difficulty to draw it afresh is increased. The power of habit, the influence of example, the sanction of numbers supporting each other, have a direct tendency to lower the standard of religious duty, to corrupt the purity of religion, and to tempt Christians to mingle in those unhallowed scenes where the votaries of the world delight to revel, and where vice is rendered more seductive and dangerous by being stripped of its grossness.

When the apostle penned the words of my text, the Christian convert had but to look around him, and, in the revolting obscenity of Heathen manners, to mark out distinctly that world to which he was not to be conformed. But in the present day, when Christianity has become national, and divisions in religion have set up opposite standards of faith and morals-when all claim the Christian name, and the form of godliness has eat out the power thereof a harder task awaits the person who would indeed fulfil the duty enjoined by my text, and draw the line betwixt himself and the world.

Yet, my dear brethren, it must be drawn, and it must be observed. If we would enjoy the peace of GoD upon earth, or the presence of GoD in heaven, we must make our calling and election sure, by a clear and distinct separation from the world -from its evil ways, and unprofitable pursuits. And as this is our indispensable duty, so, by the goodness of God, every Christian is furnished with such plain directions, and with such effectual help, as, if faithfully followed, will insure success. As we have the same world to contend with, so have we the same grace and truth to strengthen and direct us which the early Christians had. And though the world has changed the type of its viciousness, through the knowledge of Christian doctrine, it is still the world, and, as such, is to be watched against, and the snare of its temptations avoided.

In order, then, to surmount this difficulty, and enable you, my brethren, to draw the line between the world and religion, let us inquire,

II. Secondly, what constitutes conformity to, or with, this world.

In order to answer this question aright, we must bear in mind in what sense the words are here used by the apostle. And as he has been shown to apply them exclusively to the corrupt, sinful, and irreligious part of mankind, we are furnished with a safe rule to direct our judgment.

Conformity with this world, therefore, consists in agreement and participation with it, in those pursuits and practices which are either directly or indirectly opposed to the purity and holiness of the gospel, and to the interests of our own souls, or the souls of others.

If this definition be correct, which I conceive it to be, it will follow that in those things which are expressly commanded or forbidden by the law of GoD, the neglect or violation of which constitutes actual sin, Christians, as such, cannot be conformed to this world; because the habit of wilful violation of the law of GOD vacates the Christian character, and transfers all who are thus guilty to the side of the world. They are not of GoD; and the exhortation to such, must be different from that in the text, it must be to repent and turn to God.

It also follows, that the crime of conformity to this world cannot be charged against Christians, because they are found pursuing the same callings, occupations, and professions which are also followed by the people of the world. A Christian magistrate, a Christian lawyer, a Christian merchant, farmer, tradesman, or mechanic, is not, therefore, conformed to the world, because the great majority which follow those callings are irreligious men; the callings themselves are lawful and necessary to maintain the state of the world; and well were it for the world, and for its business, were they more followed by religious characters.

Now, though this is undoubtedly true, yet if Christians follow their respective callings upon the same principles, with the same motives, and to the same ends with the men of the world-if their Christian profession does not in some discernible point display its influence-as no distinction can be perceived, no difference can be made. The line is not drawn, they must be classed with the followers of this world.

The inquiry being thus narrowed within proper limits, we are

instructed that the conformity with this world, against which Christians are exhorted, is to be sought for, chiefly, in the accomodations, indulgencies, and gratifications with which the present life is provided by the goodness of God. But as the rational and thankful enjoyment of heaven's mercies can never be charged with guilt, it must be in the excess or abuse of them that the world transgresses, and in which the Christian is exhorted not to be conformed to its example.

Thus is the inquiry brought to a point, my brethren, and to such a point as puts within the reach of every serious Christian, the ready determination of this very and increasingly important subject. Whatever exceeds the measure of temperance in enjoyment, whatever amounts to extravagance in self-indulgence, whatever is inordinate in the desire or pursuit—as in all these respects, what is here styled this world plainly and visibly transgresses against the voice of reason and religion, therefore, the Christian is exhorted to pursue a different course, and one more conformable to his high and heavenly calling-to his holy profession.

That this method of deciding between conformity and nonconformity with the world is amply sufficient for all practical purposes, will be evident from an example. In the lawful endeavour to better his condition in the world, and provide for the wants and accommodations of the present life, the gospel enjoins upon the Christian industry, care, and diligence. But if, in the performance of this necessary duty, his affections become filled with the love of money, either for its own sake, or through desire of the indulgences of which it is the ready minister-hardening his heart and closing his hand against the poor and needy, or tempting him to unrighteous gain through extortion and fraud, for the gratification of sensual indulgence— the use degenerates into the abuse; the love of the world and of the things that are in it, supersedes the love of the Father, and conformity with the course of its idolatry and folly marks him in the number of those who, being unfaithful in the unrighteous mammon, shall not be entrusted with the true riches. In like manner, my brethren, of every duty relative to our worldly condition, and of every enjoyment permitted us in it. If the purVOL. II.-54

suit of it interferes with the higher duties we owe to God and our neighbour, or the indulgence in it endangers the interests of our immortal souls, it amounts to that sinful conformity to this world against which we are exhorted in the words of my text. The Christian's charter as to the things of the world is liberal and bountiful-GOD giveth us all things richly to enjoy. But as they are only shadows of better things, types of a better and more enduring substance, and, as such, a part of our trial, the Christian is affectionately exhorted to use this world as not abusing it-to make to himself friends of the mammon of unrighteousness, in order to ensure the true riches.

Doubtless it has been the, secret wish of many besides myself that the Scriptures had been so framed as to enumerate and point out the various details which are embraced in the general principles therein laid down for our direction. Particularly in the case under consideration are we disposed to wish that the apostle had minutely described the component parts of this wide extended and growing corruption of the gospel. But it is a weak, though, I trust, not a wicked wish, my brethren. Sufficient is done for us, if we would only make that honest application of divine counsel which its importance calls for. But, alas! we come not to the light lest our deeds should be reproved. The world, indeed, is mighty, its temptations powerful, and its rewards enticing; but it passeth away, and no place shall be found for it. Let the Christian, then, look beyond. Let him direct the eye of faith to an incorruptible inheritance of glory made ready for every good and faithful servant. Thus shall the temptations of the world lose their power, and the counsel of GOD's holy word be sufficient to guide him through their seducing vanities, to keep him from conformity with its unhallowed ways, and to bring him in triumph to everlasting habitations of never-ending felicity.

As we can thus derive from the Scriptures what is amply sufficient to instruct us on the duty of non-conformity with the world, so are we also furnished with means to draw that line of separation between the world and religion, which must not be passed over if we would retain our Christian character. And here, my brethren, as the main difficulty of the present times

arises from the gaieties and amusements of the world, I shall confine myself to them. The question, then, is: How far can the Christian partake of them? To this I answer, In so far as they are not in themselves sinful, or have no tendency to lead to sin in others, the Christian can freely partake of them: beyond this he cannot go. But another question arises. Things in themselves innocent become criminal by excess. Can the Christian partake of what is innocent, and leave the excess to the world? To this I answer, No: the Christian cannot consistently countenance that, over the excess and abuse of which he has no control. But, not to multiply examples, as the gaieties and amusements contended for all savour of extravagance and dissipation, it is but to inquire whence they sprung and by whom they are delighted in and followed, to put to flight the sophistry that would plead for them as becoming among Christians. Are they of Heathen or of Christian origin? Are they of God or of the world? Do the godly or the ungodly delight in and follow them? And as the answer shall in truth be, so let the line be drawn by every serious Christian, and, when drawn, observed. For by what other name than conformity with this world can it be called, when professing Christians are found partaking of the revellings, banquetings, and abominable idolatries which the profane and irreligious follow and delight in? Is it by such a use of the mercies of God that they present their bodies to him as a living sacrifice, holy and acceptable? Or is it not rather yielding their members, as instruments of unrighteousness, unto sin? Upon the same principle may the line be drawn in all other cases, the excess in which is sinful. And if this shall be faithfully done by professing Christians, a great reproach will be rolled away from the religion of the gospel, and the ungodly (this world) the sooner be ashamed of their frivolous and sinful dissipations.

I come now to conclude with an enforcement of the duty from the obligations we come under as professing Christians.

And, here, my brethren, while I feel grieved that an enforcement of this duty should be so universally necessary, and particularly grieved, that so many who call themselves Episcopalians should stand in need of edification on this point, I am