1 John 2:15


Love not the world, neither the things that are in the world, etc. The text is not addressed to either of the three previously mentioned classes in particular, but to all the apostle's readers. Genuine Christians need to guard themselves against love of the world. The worldly spirit is about us, it pervades much of society, it is active and vigorous; and within us there is a residue of the old worldly and sinful nature. By reason of these things even a true Christian is in danger of loving the world. Notice -

I. THE APOSTOLIC PROHIBITION. "Love not the world, neither the things that are in the world."

1. The world is not the material universe. This is a creation of God, and it vividly illustrates some of his infinite perfections. "The heavens declare the glory of God," etc. (Psalm 19:1-6). The light is the garment in which he robes himself (Psalm 104:2). The fertility of the earth is an illustration of his bounty and beneficence. A divinely inspired poet, having surveyed the creations of God, exclaimed, "O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches." We read, "The Lord shall rejoice in his works." There is in nature endless significance for our instruction, much that is vast and sublime to awe us, much that is beautiful to delight us, much that is bountiful to supply our needs, and much to lead our thoughts to God. There is a sense in which we may love this beautiful creation, and with all the more of warmth because our Father made it and sustains it!

2. The world is not the world of men as such, or mankind. It is not the world of John 3:16, "God so loved the world," etc. With the love of benevolence and pity God loved the world of sinful men. And we should cherish feelings of kindness and pity for those who do not yet know Jesus Christ - should love them as God loved the world.

3. The world here is the world of sinners as distinguished from those that are true Christians, or, as Ebrard expresses it, "unchristian humanity." By "the world" St. John does not mean the material, but the moral world, the heathen world. In his view, as Dr. Culross says, "the world is in sin. Its sinful condition is variously represented. It is in darkness; it knows not God; it finds his commandments grievous; it lies in wickedness; it is in death - not merely exposed to it as a penalty, but in it as a condition. The 'things' of it are such as these - 'the lust of the flesh, and the lust of the eyes, and the pride of life.'... The 'world' of John's day we know, as to its actual condition, from other sources. Let any one turn over the pages of Tacitus, Juvenal, Martial, or Persius, with their often-unconscious disclosures of prevailing licentiousness and cruelty; and what he learns will put 'colour' into John's outlines. The same world - at heart - we still find in the present century, under modern conditions. It has grown in wealth. It has become civilized and refined. Law has become a mightier thing. The glory of science was never half so bright. But, looking close in, we still find the old facts - a dislike of God and love of sin, pride and self-sufficiency, a godless and selfish use of things, men 'hating one another,' selfishness fighting selfishness, an infinite mass of misery." "Neither the things that are in the world,... the lust of the flesh, the lust of the eyes, and the vain-glory of life." By "the lust of the flesh "we understand the inordinate desire for sensual indulgences, the longing for the gratification of the carnal appetites. How prevalent is this lust! We see it in the epicure, in the wine-bibber, and in others in still coarser and more degrading forms. It is most terrible in its effects upon the soul. "The lust of the eyes," interpreted by the aid of other Scriptures, seems to mean the eager desire of possession directed towards temporal and material goods, or covetousness. It is not the desire to look upon pleasing, or beautiful, or sublime things, which is here condemned, but the sinful look of avarice. In confirmation of this view, see Proverbs 23:5; Proverbs 27:20; Ecclesiastes 4:8; Ecclesiastes 5:10; Luke 14:18, 19. Probably there is also a reference to the feeling of hatred and the desire of revenge, as indicated in Psalm 17:11; Psalm 54:7; Psalm 91:8; Psalm 92:11. "The vain-glory of life" is "the lust of shining and making a boasting display." It points to that which is so prevalent in our day - the desire for grand houses, and costly furniture, and fine horses and carriages, and rich and fashionable dresses; the effort to give luxurious parties and splendid entertainments, and to outshine our neighbours in our mode of life. These things are of the world, worldly; and- these things Christians are exhorted not to love.

II. THE REASON OF THIS PROHIBITION. The reason, is twofold.

1. Because the love of the world excludes the love of God. "If any man love the world, the love of the Father is not in him." Man cannot love the holy Father and the unchristian world. These two affections cannot coexist in one heart. Either of them, by its very nature, excludes the other. And "the things that are in the world," the love of which is prohibited, are "not of the Father, but of the world." They do not proceed from him; they are utterly opposed to his character and will; and, therefore, affection to them cannot dwell in the heart that loves him. Sensuality and covetousness and vain-glory are irreconcilably opposed to love to God.

2. Because the world and worldly things are transient. "The world passeth away, and the lust thereof." "The world" is still the unchristian world. It has in it no elements of permanence. The darkness of moral error and sin must recede before the onward march of the light of truth and holiness. The principles and words which oppose the Church of God are transient; they are passing away. Shall we set our hearts upon such fleeting things? And the lusts of the world are evanescent also. The gratifications of the flesh and. of the senses quickly cease. The things which many so eagerly desire and pursue, the pleasures and riches, the honours and vain shows of this world, are passing away like dreams of the night. And even the appetite for some of these things fails. The time comes when the desire for sensual gratifications ceases. Indulgence in the pleasures of the world tends to destroy the capacity for enjoying them. When that time comes, the man of the world, sated, wearied, disappointed, regards these things bitterly and cynically, finding that he has wasted heart and life upon them. Therefore let us not love them. But, on the other hand, "he that doeth the will of God abideth for ever." The doing of his will is the evidence and expression of our love to him. Here, as so frequently in the writings of St. John, we see the importance of action. It is not love in profession that is blessed, but love in practice. "If ye love me, ye will keep my commandments." It is not the creed that is commended, but the conduct. He who thus acts out his love to God abides for ever. He is connected with a stable order of things. He is vitally related to God himself, and is an heir of immortal and blessed life. He is now a participator in the life of Christ; and to all his disciples he gives the great assurance, "Because I live, ye shall live also." By all these considerations let us not love the unchristian, unsatisfying, and perishing world; but through our Lord Jesus Christ, let us seek to love the Father with an ever-growing affection. - W.J.









Love not the world...if any man love the world, the love of the Father is not in him
We talk of sons going out into the world. Hitherto they have been dwelling in the house of their father. Day by day they have had experience of his care and government. This going out into the world we speak of as if it were a loss of some of these blessings. It may be a loss of them altogether; the father and the father's house may be altogether forgotten. The world may seem to us a good world, because it sets us free from the restraints of the family in which we have been brought up. But, on the other hand, all children look forward to this time of going out into the world. Their fathers encourage them to look forward to it; they tell them their discipline in the nursery has been intended to prepare them for the world. Well, St. John is regarding these Ephesians as members of one family in different stages of their growth. Children, young men, fathers, are all treated as sons of God and as brothers of each other. St. John would have them understand that what is true in particular families is true also of this great family. There is a time of childhood, a time when the name of a Father, and the care of a Father, and the forgiveness of a Father, are all in all. But while St. John looks thus encouragingly and hopefully upon these youths he also wishes them to be alive to the danger of their new position. They may forget their heavenly Father's house, just as any child may forget his earthly father's house. And the cause will be the same. The attractions of the outward world are likely to put a great chasm between one period of their life and another; these may cause that the love of the Father shall not be in them. But are the cases parallel? The family of my parents is manifestly separated from the general world; to pass from one to the other is a great change indeed. But is not the world God's world? Is not the order which we see His order? How then can these young men be told that they are not to love that which He, in whose image they are created, is said so earnestly to love? Assuredly it is God's world, God's order. And how has disorder come into this order? — for that it is there we all confess. It has come from men falling in love with this order, or with some of the things in it, and setting them up and making them into gods. It has come from each man beginning to dream that he is the centre, either of this world or of some little world that he has made for himself out of it. This selfish love is the counterfeit of God's self-sacrificing love; the counterfeit, and therefore its great antagonist. The Father's love must prevail over this, or it will drive that Father's love out of us. Here, then, are good reasons why the young men shall not love the world, neither the things that are in the world. For if they do, first, their strength will forsake them; they will give up the power that is in them to the things on which the power is to be exerted; they will be ruled by that which they are meant to rule. Next, they will not have any real insight into these things or any real sympathy with them. Those who love the world, those who surrender themselves to it, never understand it, never in the best sense enjoy it; they are too much on the level of it — yes, too much below the level of it — for they look up to it, they depend upon it — to be capable of contemplating it and of appreciating what is most exquisite in it. Some will say, "But these young men to whom St. John wrote were godly young men, to whom he gave credit for all right and holy purposes." I believe it; and therefore such words as these were all the more necessary for them. "Love not the world." For there is a love in you that the world did not kindle, that your heavenly Father has kindled; love it not, lest you should be turned into worldlings, whose misery is their incapacity of loving anything.

(F. D. Maurice, M. A.)

Religion differs from morality in the value which it places on the affections. Morality requires that an act be done on principle. Religion goes deeper, and inquires into the state of the heart.

I. THE NATURE OF THE FORBIDDEN WORLD. Now to define what worldliness is. Remark, first, that it is determined by the spirit of a life, not the objects with which the life is conversant. It is not the "flesh," nor the "eye," nor "life," which are forbidden, but it is the "lust of the flesh," and the "lust of the eye," and the "pride of life." It is not this earth nor the men who inhabit it — nor the sphere of our legitimate activity, that we may not love; but the way in which the love is given which constitutes worldliness, Worldliness, then, consists in these three things; — Attachment to the Outward — attachment to the Transitory — attachment to the Unreal: in opposition to love for the Inward, the Eternal, the True; and the one of these affections is necessarily expelled by the other. If a man love the world the love of the Father is not in him. But let a man once feel the power of the kingdom that is within, and then the love fades of that emotion whose life consists only in the thrill of a nerve, or the vivid sensation of a feeling: he loses his happiness and wins his blessedness.

II. THE REASONS FOR WHICH THE LOVE OF THE WORLD IS FORBIDDEN. The first reason assigned is, that the love of the world is incompatible with the love of God. If any man love the world the love of the Father is not in him. St. John takes it for granted that we must love something. Love misplaced, or love rightly placed — you have your choice between these two; you have not your choice between loving God or nothing. The second reason which the apostle gives for not squandering affection on the world is its transitoriness. Now this transitoriness exists in two shapes. It is transitory in itself — the world passeth away. It is transitory in its power of exciting desire — the lust thereof passeth away. Lastly, a reason for unlearning the love of the world is the solitary permanence of Christian action. In contrast with the fleetingness of this world the apostle tells us of the stability of labour. "He that doeth the will of God abideth forever." And let us mark this. Christian life is action: not a speculating, not a debating, but a doing. Observe, however, to distinguish between the act and the actor — it is not the thing done but the doer who lasts. The thing done often is a failure. Bless, and if the Son of Peace be there your act succeeds; but if not, your blessing shall return unto you again. In other words, the act may fail; but the doer of it abideth forever. We close this subject with two practical truths. Let us learn from earthly changefulness a lesson of cheerful activity. Let not the Christian slack his hand from work, for he that doeth the will of God may defy hell itself to quench his immortality. Finally, the love of this world is only unlearned by the love of the Father.

(F. W. Robertson, M. A.)

How many a hopeful beginning of Christian life is marred by worldly influences! How many a flower of Paradise seems to perish in the bud at the deadly touch of the world's cruel frost. We mean by the world not only the place but the people, or at least some of the people, who live in it. Of them St. Paul says they "mind earthly things"; that is, their affections and desires are centred in this world. Now in primitive times the distinction between the world and the Church was very marked. Those who belonged to the world did not even profess to accept the authority of Jesus Christ; on the contrary, they proclaimed outward war against Him and His, and carried it on with cruel persecutions. But soon Satan began to change his tactics. He disposed the world to respect the Church, for he began to see that her strength lay in opposition. He therefore set his wisdom to work to rob her of this power, and he has attempted to compass this end by seeking to obliterate as far as possible that clear, sharp, well-defined line of demarcation which separated the children of God from the children of this world. There is such a line, and we ought in the first place to recognise that fact, and in the second place look to God for wisdom to discern it as clearly as we can. In a large number of instances it is not difficult to discern, because there are a great number of persons whose lives speak for themselves; evidently their object in life is not to glorify God or yield to His claims. In another large number of instances, where the lines are not so hardly drawn, a tolerably good idea of the character can be obtained from indications proceeding from the lives of those by whom you are surrounded. When it is apparent that the regal claims of Christ upon the human heart are not recognised; when there is no confession of Christ in either words or actions; when lower objects obviously engross the attention, and nothing in their character or conduct indicates that the will has been surrendered to Christ, then the honesty of true love constrains us to regard such persons as belonging to the kingdom of this world, and as destitute of the new life and life instincts which belong to citizens of the New Jerusalem. Nor must we allow ourselves to be misled by the fact that most people are nominally Christians. What, then, is our relation to the world? Christ answers, "Ye are not of the world, even as I am not of the world." By constant contact with the world and by exposure to the temptations which arise in our daily life, we are to be driven more and more to realise the fact that we are citizens of a heavenly country. But there is more to be said about our relations with the world than that we are in it but not of it. We notice that our text says we are not to love the world, neither the things that are in the world; and it goes so far as to say, "If any man love the world, the love of the Father is not in him," Now, side by side with this direction we must place another text, with which we are equally or more familiar: "God so loved the world that He gave His only begotten Son." What shall we say then? If God loved the world, are we precluded from doing that which we thank God for having done? Let us contemplate a man in whose heart the love of benevolence is strong towards the world. That benevolence will induce him to recognise the world's present position; to bear in mind the truth that the world has rebelled against God, and that God's edict of condemnation has already gone forth against it. Realising this — its terrible peril — he will shrink from adopting any attitude towards the world that would be likely to make the world feel as if its danger were a mere doctrinal or sentimental unreality, and this will keep him from associating with the world on terms of reciprocal amity. Christ might have wrought miracles of salvation from heaven, but He preferred to come into the world to save sinners; and so we may go into the world too, provided it is to save sinners. This should be the great work of our lives. But when instead of this we associate with the world as if it were congenial to us, it is far more likely to drag us down than our friendship is to lift it up. I am afraid it must be sorrowfully admitted that too many professing Christians are leading two distinct kinds of lives, worldly with the worldly and Christian with the Christian. You would hardly think them the same persons were you to meet them under different circumstances. They cannot be distinguished from the citizens of this world today, and they might pass for excellent saints tomorrow. But such people as these really exercise their influence for the world and not for God.

(W. H. M. H. Aitken, M. A.)

The love of the world is here declared to be irreconcilable with the love of the Father. And the declaration applies to "the things that are in the world." These are represented under three categories or heads — "the lust of the flesh, the lust of the eyes, and the pride of life."

1. "The lust of the flesh." It is lust or desire of a carnal sort; such as the flesh prompts or occasions. It is the appetite of sense out of order, or in excess. The appetite for which food is God's appointed ordinance, and the appetite for which marriage is God's appointed ordinance — the general needs and cravings of the body which the laws of nature and the gifts of Providence so fully meet — the higher tastes which fair forms and sweet sounds delight — the eye for beauty and the ear or the soul for music — these are not, any of them, the lust of the flesh. But they all, everyone of them, may become the lust of the flesh. And in the world they do become the lust of the flesh. It is the world's aim to pervert them into the lust of the flesh and to pander to them in that character, either grossly or with refinement.

2. "The lust of the eyes." It is not merely that the flesh lusts through the eyes, or that the eyes minister to the lust of the flesh. The eyes themselves have their own lust. It is lust that can be satisfied with mere sight, which the lust of the flesh never is nor can be. I may be one in whom the world's sensual or sensuous delights no longer stimulate the lust of the flesh. But my eyes are pained when I see the giddy crowd so happy and secure. My bosom swells and my blood boils when I am forced to look on villany triumphant and vice caressed. It may be all righteous zeal and virtuous wrath — a pure desire to witness wrong redressed and justice done. But, alas! as I yield to it I find it fast assuming a worse character. I would not myself be partaker of the sinful happiness I see the world enjoying; but I grudge the world's enjoyment of it.

3. "The pride of life." What pains are taken in the world to save appearances and keep up a seemly and goodly state! It is a business all but reduced to system. Its means and appliances are ceremony and feigned civility. All is to be in good taste and in good style — correct, creditable, commendable. It is the world's pride to have it so. What is otherwise must be somehow toned down or shaded off, concealed or coloured. Falsehood may be necessary; a false code of honour; false notions of duty, as between man and man or between man and woman; false liberality and spurious delicacy. It debauches conscience and is fatal to high aims. It puts the men and women of the world on a poor struggle to out manoeuvre and outshine one another, to outdo one another, for the most part, in mere externals, while, with all manner of politeness, they affect to give one another credit for what they all know to be little better than shams. Nevertheless, the general effect is imposing. Need I suggest how many sad instances of religious inconsistency and worldly conformity spring from this source? Do you not sometimes find yourselves more ashamed of a breach of worldly etiquette — some apparent descent from the customary platform of worldly respectability — than of such a concession to the world's forms and fashions as may compromise your integrity in the sight of God and your right to acquit yourselves of guile?And now, for practical use, let three remarks be made.

1. Of "all that is in the world" it is said that "it is not of the Father, but of the world." The choicest blessings of home, the holiest ordinances of religion, the very gospel itself, may thus come, when once "in the world," to be "of the world." There is nothing in them that rises above the natural influences of self-love and social, as these are blended "in the world."

2. "All that is in the world is of the world," Wherever it may be found. Let us beware, then, of letting into the sanctuary and shrine of our soul, now become the dwelling place of God by His Spirit, anything that savours of the world's sloth and self-indulgence, or of the world's jealousy and envy, or of the world's vain pomp and pride.

3. Let us remember that the world which we are not to love, because "all that is in it is not of the Father but is of the world," is yet itself the object of a love on the part of the Father, with which, as His children, having in us His love, we are to sympathise. Let us look at it as the Father looks at it — as a deep, dark mass of guilt, ungodliness, and woe. Let us plunge in to the rescue.

(R. S. Candlish, D. D.)

I. THE WARNING. Are we not required diligently to attend to the things of the world? And is not a promise of its enjoyment made to those who do so? True. The command is "Look well to thy flocks and herds." "Not slothful in business." And this is among the promises, "Godliness is profitable to all things, having promise of the life that now is and that which is to come." We may value the world, we may seek to possess it, we may enjoy it. This is not what the apostle forbids. The true meaning of the injunction lies in the term, "Love not the world." This affection is supreme in whatever heart it dwells. It is jealous, and admits no rival. If a man loves the world, he gives it the first place in his heart, and everything is subordinated to it. The world then becomes his God, and he worships it. What ever comes in competition with it is discarded. It becomes the object of a passion of which it is wholly unworthy. Yet the love of the world is a principle fearfully prevalent. It is to be found in many who do not suspect it. Here is a man placed in a position where he may add to his worldly substance. But there is a difficulty. The law stares him in the face, "provide things honest in the sight of all men." He would like to keep it, but the prospect is tempting. By degrees his principle of integrity is overcome, and he takes the golden bait, overcome by the love of the world. One other illustration may be added. Here is a man who does respect the laws of integrity, and honour, and devotion. But he is associated with another, who does not respect them. A case arises where both must act together. The former expresses his desire to act righteously. The other uses his influence to overcome what he denominates his scruples. He is afraid to offend him; his interests are too deeply involved to run so great a risk; he yields, and presents another example of a victim overcome by the love of the world.

II. THE REASONS OF THE WARNING.

1. The love of God and the love of the world are incompatible with one another, and cannot exist together in the same mind. This is precisely the sentiment of our Lord (Matthew 6:24).

2. The world is sinful, and therefore its service is incompatible with that of God.

3. We are ourselves perishing, and so is all that is earthly.

4. But to all this there is a glorious contrast in the last reason. "He that doeth the will of God abideth forever." Such a man is the subject of principles that will endure through all the trials and vicissitudes of life.

(James Morgan, D. D.)

Intimately connected, as we are, with this point of space, we are connected still more intimately with something which transcends alike both time and space — the Eternal and the Infinite in which we live and move and have our being. It is because the world tends to draw off our thoughts from Him Who is the centre and fountain of our life that we are warned not to love the world. The world against which we are warned is something transitory and changeable. It is that which appeals to our senses, which supplies to us the natural field of enjoyment and thought and action. It is plain that if the world means all this, it is utterly absurd to think we can escape from it, as some have fancied, by becoming hermits, or avoiding certain kinds of society or amusement. The world is wrapt up in our very nature. It is a necessity of our earthly life. We might as well say we would renounce our bodies, renounce easing or breathing, as say we would renounce the world in this sense. It is not the world then in itself, but a particular way of using the world, a particular way of being affected by the world, which we Christians are to give up. It may help us to understand what is the wrong use and the wrong influence of the world if we think first what is the right use and right influence. Why did God place us in such a world as this? Was it not in order that we might be raised from the animal to the spiritual, from the state of nature to the state of grace, that we might learn to know God and do His will, and so become partakers of eternal life? This, then, is the right use of the world, that, through the things which are made, we might come to Understand the invisible things of God. Let us think of some of the ways in which this is done. The infant's world is its mother's lap. In and through that visible world it is taught, even before it can think, some of the invisible things of God. So again the astronomer when he ponders over the varying aspects of the starry heavens, the naturalist when he examines with the microscope the structure of creatures invisible to the naked eye, the poet when he bows down in reverence and adoration before the Holy Spirit revealing itself in nature — these all use the world aright, they rise through the visible, the outward transitory fact, to the invisible, the inner law, the unchanging character and will of the Eternal Father. Let us now descend from this wider view of our environment to that which we most commonly understand by the term "the world," and which no doubt approaches more nearly to its use in the Bible — the influence of society in general upon each member of the society. Many men have been kept from doing wrong by fear of the world's censure, many men have been stimulated to do right from hope of the world's praise. In this way, then, the voice of society is to a certain extent an echo of the voice of God. But far more valuable and important is that other influence of society, when each individual man ceases to think of himself as a separate unit with his separate interests, and becomes conscious of a common membership and a common life. As, for instance, when a boy at school learns to care more for the honour and credit of the school than he does for any advantage or credit to himself, or when the soldier is so penetrated by the spirit of discipline and loyally and patriotism that he willingly sacrifices his life to ensure the safety of his comrades or the triumph of his country. If through the world of nature we are taught something of the might and the wisdom and the glory of God, surely through the world of humanity, through the natural feeling of fellowship which binds us all together, we are taught a yet higher truth, we are brought into sympathy with Him who left the throne of glory to take upon Him the form of a servant. Such, then, being the right use and the right influence of the world, it will not be difficult to see what is its wrong use and wrong influence, what, in fact, is the meaning of the term "world" as used in my text. The world, in the bad sense, is that in our environment which has a tendency to lower our moral nature, to shut out the thought of God, to make us disbelieve in the eternal righteousness and love. Let us take a few examples. Public spirit, esprit de corps, which is the parent of so much that is good, may also be the parent of terrible evil. Men who would have shrunk from doing harm to their neighbour on private grounds have been ready to commit the worst atrocities when it was ordered by the society to which they belonged. So a man whom we have known as fair and honourable in private life, will use the most unfair means, will descend to intimidation and slander, if not to actual falsehood, in order to promote the interests of the religious or political party to which he belongs. In all these cases we see the evil influence of that world against which St. John warns us. The man forgets that the first and greatest commandment is his duty to God, and that his duty to man can only be rightly accomplished as long as he remembers his duty to God. I turn now to the second kind of social influence of which I spoke before, I mean where a man is not carried away by the prevailing feeling, but where he consciously adapts himself to it with a view to gain respect or admiration, or to avoid punishment, or blame, or contempt, or inconvenience of any kind. As I said before, the effect of this motive is to a certain extent favourable to virtuous action, but no action is made virtuous or right simply because it is done to get credit or avoid discredit. It becomes right when it is done to please God, and it is only when we believe that human judgment is in accordance with God's judgment that we may properly take man's approval as a guide for our conduct. The great danger is that we take the fashion, whether of a larger or smaller world, as being itself the authoritative standard of life; that we are so deafened by the outside noise that we cease to hear the still small voice of God in the heart; we do not ask whether He approves, we do not even stop to ask what is the origin, or meaning, or ground of the custom or opinion which fashion enjoins, till at last we become simple echoes, we have no genuine tastes or feelings left, our one anxiety is to repeat correctly the latest catch word of the moment.

(J. B. Mayor, M. A.)

I. Excessive affection for the mere things of the world must always be INCOMPATIBLE WITH THE LOVE OF GOD. That which is of the earth is earthy, and cannot be made to incorporate with that which is heavenly. He who is warm in the chase after wealth or renown finds no time nor room in his heart for spiritual contemplation. It was fabled of old that when the arch tempter had made his allurements agreeable to a man his guardian angels uttered a sad lament, sang a melancholy dirge, and left him. When a licentious passion has gained dominion over the thoughts of a man, or when ambition is made free of his breast and constituted his privy councillor, then do his anxious watchings over the purity of his spirit, and his delicate perceptions of right and wrong, and his tender feelings of universal benevolence, and his meditations on futurity, and his frequent and holy communions with God, which may indeed be called our guardian angels, take farewell of the habitation where they must stay no longer, carrying out their peace and glory with them. Alas I this is no fable, but a daily sight.

II. The love of the world, being incompatible with the love of God, is consequently AT ENMITY WITH HIS SERVICE. The lover of the world is perhaps a votary of gain; if so, he cannot serve God with the accepted obedience of generosity and benevolence. He may have enrolled himself on the lists of ambition; but God dwells with the lowly and with him on whose lips there is no guile. He may have plunged into the roaring vortex of dissipation and intoxicating pleasure; he surely cannot serve God there.

III. THERE IS NOTHING DURABLE IN THESE OBJECTS, which appear so enchanting, and are pursued so eagerly.

IV. We ought not to love the world because AN EXCESSIVE ATTACHMENT TO IT MAKES US UNWILLING TO LEAVE IT AT DEATH.

V. It is but little to say that we are thus rendered unwilling to leave it when we have also to say that we are thus rendered UNWORTHY TO LEAVE IT, UNFIT TO LEAVE IT. The discipline which the soul receives in the schools of selfishness and the bowers of pleasure and the halls of pride is not such as will fit it for heaven.

(F. W. P. Greenwood, D. D.)

Is it true, then, that religion requires us to sacrifice every natural affection? If it is, then comply with it. If religion is such a thing, then Simeon Stylites, on his pillar top, was a pattern saint. But if this is not the ideal of religion, let us find out what the true ideal is. If there is a love of natural things perfectly consistent with and flowing out from the love of God, let us know it and act accordingly. Now what is the doctrine in the text? When we consider it in its connection we find it is not a mere statement of negations. "Love not the world, neither the things that are in the world." It does not stop with this. Why not love these? Because we are called to cherish a higher and more comprehensive affection. We are to love the Father supremely. There are some who try to preserve a sort of balance between the two — between the spirit that makes this world supreme, which of course dissolves all moral distinction between right and wrong; and the spirit that makes God supreme, which claims as right the love of right only. It is like compromising with a cancer, or holding negotiations with the yellow fever. There are only two standards that which proceeds from the love of God as supreme; that which proceeds from the love of the world as supreme. You cannot serve them both. The whole statement of the text rests upon the simple fact that every man has a master motive in his heart, which he more or less consciously acts upon. There is one general ground from which a man measures. Here, for instance, is a man that measures from the love of the world, from the summit of worldly advantage. If you want to explain his life you do it in this way: he starts with worldly sanctions and worldly interests, and thus sometimes measures up to spiritual claims and moral laws. So you see men in every avocation of life, from the most private to the most public transactions, willing enough to confess the right, but after all holding it subordinate to the ground from which they measure — worldly advantage. Now a thing is either right or it is wrong. If we measure from God's supreme law, the love of the Father, we must bring everything else down before that; if we measure from worldly advantage, we must bring God's law down before that. Love not the world, is the principle. What the apostle means by loving the world and the things of the world, is loving them supremely and making them a standard; measuring from the ground of worldly sanction and interest up to the supreme right. No, we are to measure from the love of the Father downward — not from the love of worldly advantage and sanction upward. That is the real meaning of the text. Loving the Father supremely, we shall know what to love as He loves, and we shall see everything in the relation in which He sees it. From His all-comprehending affection we shall go forth to see everything truly and to love everything as we ought to love it. Every daily duty, every daily care, every common interest — your homes, your toils, your trials, will all be loved by you in due proportion, because you will read in them the Father's meaning and you will see them in their true relations and significance. And still again, when we start from this ground of love We learn to distinguish the essence of things from the outside of things. When, for instance, a man becomes so enamoured of nature that he forgets the God who made it; when he touches not the pulses of the infinite in the motions of the worlds, but all is a dead blank and all traces of God have vanished, then man has that love of the world and of the things that are in it which is condemned by the apostle. So, too, a man may love humanity simply on its outside — for its advantage to him — merely for that which is pleasing to him, not in its essence. Jesus Christ did not look at the outside of men. He looked into humanity as an emanation from God. He saw it in its priceless worth, and died for it — not for its relations to him of friendliness, or kindness, or love, or service, or beauty, or use, but for its intrinsic worth. That is the way to love humanity. Not because it serves us, not because it is pleasant to us, not because it is friendly to us. That is a very little thing. How sour men get by and by who love it on that account! The true Christian never falters in his high faith in and deep love for humanity, because he sees it and loves it as Jesus Christ did — not with reference to himself but for its intrinsic character and value in the eyes of God.

(E. H. Chapin, D. D.)

? —

1. When, for the sake of any profit or pleasure, we wilfully and knowingly and deliberately transgress the commandments of God and become openly and habitually wicked and vicious, and live addicted to sensuality, to intemperance, to fraud, to extortion, to injustice.

2. When we take more pains to obtain and secure the conveniences of this life than to qualify ourselves for the rewards of the next.

3. When we cannot be contented, or patient and resigned, under low or inconvenient circumstances.

4. When we cannot part with anything that we possess to those who want it, who deserve it, and who have indeed a right to it.

5. When we envy those who are more fortunate and more favoured by the world than we are, and cannot behold their success without repining; when at the same time we can see others better and wiser and more religious, if they be in a lower state than ourselves, without the least uneasiness, without emulation and a desire to equal them.

6. When we esteem and favour persons purely according to their birth, fortunes, and success, measuring our judgment and approbation by their outward appearance and situation in life.

7. When we dislike and slight others only because the world favours them not, and thus suffer our affections, our judgment, and our behaviour to be regulated by the notions and customs of men, and indeed of the worst sort of men.

8. When worldly prosperity makes us proud and vain, and we expect to be greatly honoured by others, only because they are placed beneath us, though in other respects, in valuable qualities, they may surpass us; and when we resent any little failure of homage as a real injury.

9. When we omit no opportunity of enjoying the good things of this life, when our great business and serious employment is to amuse ourselves, till we contract an indifference for manly and rational occupations, deceiving ourselves, and fancying that we are in a safe condition, because we are not so bad as several whom we could name, nor guilty of such and such vices with which the world abounds.

(J. Jortin, D. D.)

There are two ways in which a practical moralist may attempt to displace from the human heart its love of the world — either by a demonstration of the world's vanity, so as that the heart shall be prevailed upon simply to withdraw its regards from an object that is not worthy of it; or by setting forth another object, even God, as more worthy of its attachment. Love may be regarded in two different conditions. The first is, when its object is at a distance, and then it becomes love in a state of desire. The second is, when its object is in possession, and then it becomes love in a state of indulgence. Such is the grasping tendency of the human heart that it must have a something to lay hold of — and which, if wrested away without the substitution of another something in its place, would leave a void as painful to the mind as hunger is to the natural system. It may be dispossessed of one object, or of any, but it cannot be desolated of all. We know not a more sweeping interdict upon the affections of nature than that which is delivered by the apostle in the verse before us. To bid a man into whom there has not yet entered the great and ascendant influence of the principle of regeneration, to bid him withdraw his love from all the things that are in the world, is to bid him give up all the affections that are in his heart. The world is the all of a natural man. He has not a taste nor a desire that points not to a something placed within the confines of its visible horizon. He loves nothing above it, and he cares for nothing beyond it; and to bid him love not the world, is to pass a sentence of expulsion on all the inmates of his bosom. The love of the world cannot be expunged by a mere demonstration of the world's worthlessness. But may it not be supplanted by the love of that which is more worthy than itself? The heart cannot be prevailed upon to part with the world by a simple act of resignation. But may not the heart be prevailed upon to admit into its preference another, who shall subordinate the world, and bring it down from its wonted ascendency? This explains the operation of that charm which accompanies the effectual preaching of the gospel. Beside the world, it places before the eye of the mind Him who made the world, and with this peculiarity, which is all its own — that in the gospel do we so behold God, as that we may love God. It is there, and there only, where God stands revealed as an object of confidence to sinners — and where our desire after Him is not chilled into apathy, by that barrier of human guilt which intercepts every approach that is not made to Him through the appointed mediator. It is the bringing in of this better hope, whereby we draw nigh unto God — and to live without hope is to live without God; and if the heart be without God, the world will then have all the ascendency. It is God apprehended by the believer as God in Christ, who alone can dispost it from this ascendency. And here let us advert to the incredulity of a worldly man: when he brings his own sound and secular experience to bear upon the high doctrines of Christianity — when he looks on regeneration as a thing impossible. We think that we have seen such men, who, firmly trenched in their own vigorous and homebred sagacity, and shrewdly regardful of all that passes before them through the week, and upon the scenes of ordinary, business, look on that transition of the heart by which it gradually dies unto time, and awakens in all the life of a new-felt and ever-growing desire towards God, as a mere Sabbath speculation; and who thus, with all their attention engrossed upon the concerns of earthliness, continue unmoved to the end of their days, amongst the feelings and the appetites and the pursuits of earthliness. Now, it is altogether worthy of being remarked of those men who thus disrelish spiritual Christianity, and in fact deem it an impracticable acquirement, how much of a piece their incredulity about the demands of Christianity, and their incredulity about the doctrines of Christianity, are with one another. No wonder that they feel the work of the New Testament to be beyond their strength, so long as they hold the words of the New Testament to be beneath their attention. Neither they nor anyone else can dispossess the heart of an old affection but by the expulsive power of a new one; and if that new affection be the love of God, neither they nor anyone else can be made to entertain it, but on such a representation of the Deity as shall draw the heart of the sinner towards Him. Now it is just their unbelief which screens from the discernment of their minds this representation. They do not see the love of God in sending His Son unto the world. It is a mystery to them how a man should pass to the state of godliness from a state of nature; but had they only a believing view of God manifest in the flesh, this would resolve for them the whole mystery of godliness. As it is, they cannot get quit of their old affections, because they are out of sight from all those truths which have influence to raise a new one. But if there be a consistency in the errors, in like manner is there a consistency in the truths which are opposite to them. The man who believes in the peculiar doctrines, will readily bow to the peculiar demands of Christianity. The effect is great, but the cause is equal to it — and stupendous as this moral resurrection to the precepts of Christianity undoubtedly is, there is an element of strength enough to give it being and continuance in the principles of Christianity. Conceive a man to be standing on the margin of this green world; and that, when he looked towards it, he saw abundance smiling upon every field, and all the blessings which earth can afford scattered in profusion throughout every family, and the joys of human companionship brightening many a happy circle of society — conceive this to be the general character of the scene upon one side of his contemplation; and that on the other, beyond the verge of the goodly planet on which he was situated, he could descry nothing but a dark and fathomless unknown. Think you that he would bid a voluntary adieu to all the brightness and all the beauty that were before him upon earth, and commit himself to the frightful solitude away from it? But if, during the time of his contemplation, some happy island of the blest had floated by; and there had burst upon his senses the light of its surpassing glories, and its sounds of sweeter melody; and he clearly saw that there a purer beauty rested upon every field, and a more heartfelt joy spread itself among all the families; and he could discern there, a peace, and a piety, and a benevolence, which put a moral gladness into every bosom, and united the whole society in one rejoicing sympathy with each other, and with the beneficent Father of them all. Could he further see that pain and mortality were there unknown; and above all, that signals of welcome were hung out, and an avenue of communication was made for him — perceive you not, that what was before the wilderness, would become the land of invitation; and that now the world would be the wilderness? What unpeopled space could not do, can be done by space teeming with beatific scenes, and beatific society.

(T. Chalmers, D. D.)

There are things in the world which, although not actually sinful in themselves, do nevertheless so cheek the love of God in us as to stifle and destroy it. For instance, it is lawful for us to possess wealth and worldly substance; we may serve God with it, and consecrate it at His altar; but we cannot love wealth without growing ostentatious, or soft, or careful, or narrow hearted (1 Timothy 6:10). So, again, with friends and whist is called society.

I. LOVE OF THE WORLD BRINGS A DULNESS OVER THE WHOLE OF A MAN'S SOUL. Fasting, and prayer, and a spare life, and plainness, and freedom from the cumbering offices and possessions of the world, give to the eye and ear of the soul a keen and piercing sense. But this discipline is almost impossible to the man theft moves with the stream of the world; it carries him away against his will. The oppressive nearness of the things which throng upon him from without defrauds him of solitude with God. They come and thrust themselves between his soul and the realities unseen; they drop like a veil over the faint outlines of the invisible world, and hide it from his eyes. And the spiritual powers that are in him grow inert and lose their virtue by the dulness of inaction. The acts of religion, such as reading, thought, contemplation of the unseen, prayer, self-examination, first seem to lose their savour, and are less delighted in: then they grow irksome, and are consciously avoided.

II. As we grow to be attached to the things that are in the world, there comes over us what I may call a VULNERABLENESS OF MIND. We lay ourselves open on just so many sides as we have objects of desire. We give hostages to this changeful world, and we are ever either losing them, or trembling lest they be wrested from us. What a life of disappointment, and bitterness, and aching fear, and restless uncertainty, is the life of the ambitious, or covetous, or self-indulgent! But it is not only in this form that the mind is made vulnerable by a love of the world. It lays itself open not more to chastisements than to temptations; it gives so many inlets to the suggestions of evil. Every earthly fondness is an ambush for a thousand solicitations of the wicked one. It is a lure to the tempter — a signal which betrays our weaker side; and as the subtle infection of evil temper winds itself into the mind, the spirit of the Dove is grieved by an irritable and unloving spirit. The very affections of the heart recoil sullenly into themselves, and sometimes even turn against the objects of their immoderate fondness. In this way the love of the world becomes a cause of very serious deterioration of character. It soon stifles the love of God; and when that is gone, and the character has lost its unity, particular features unfold themselves into a fearful prominence. The chief among its earthly affections becomes thenceforth its ruling passion, and so predominates over all the rest, and draws the whole mind to itself, as to stamp the man with the character of a besetting sin. And this is what we mean when we call one man purse-proud, and another ostentatious, or selfish, and the like. The world has eaten its way into his soul, and "the love of the Father is not in him."

III. NOW, IF THIS BE SO, WHAT SHALL WE DO? We cannot withdraw ourselves. One has wealth, another a family, a third rank and influence, another a large business: and all these bring with them an endless variety of duties and offices, and usages of custom and courtesy. If a man is to break through all these, he must needs go out of this world. All this is very true; but, at the same time, it is certain that every one of us might reduce his life to a greater simplicity. In every position of life there is a great multitude of unnecessary things which we may readily abandon. And as for all the necessary cares of life, they need involve us in no dangers. In them, if we be true hearted, we are safe. When God leads men into positions of great trial, whether by wealth, or rank, or business, He compensates by larger gifts of grace.

(Archdeacon Manning.)

I. WHAT WE ARE TO UNDERSTAND BY THE WORLD. A general inventory of this world's goods is given us by the apostle, divided into three lots. The first contains all the pleasures of the world, called the lust of the flesh, because they are proper to a corporeal nature, or such as the soul now desires, only by reason of its union with the body. The next class is riches, which he calls the lust of the eyes, because the eye takes a peculiar pleasure in gazing at those things which they immediately procure. The pleasures I before mentioned are gone with a touch, these with a look. So unsubstantial are the goods contained in the two first lots of this world's inventory. Let us now examine the third, and see if we can find anything more solid there. This opens to us all the honours, the high stations, the power and preferments of the world. This the apostle calls the pride of life, because it is the ambitious man's great object, and at once attracts and foments the vanity of Iris heart. Bet it never satisfies the vanity which it excites. Ambition is insatiable as arvarice.

II. THE EXTENT OF THIS PROHIBITION; or with what restrictions it must nccessarily be taken.

1. This does not forbid us(1) to prosecute our worldly affairs with application and diligence.(2) Nor does it countenance, much less require, a total separation from the world.(3) Nor are we hereby forbid to enjoy the world, or to take any delight in the good things of the present life.(4) This text does not forbid us to value, or in a certain degree desire to possess the good things of this world: because they are in some respects desirable, and to many good purposes useful; and therefore a wise man will not indulge an absolute contempt of them, or be totally indifferent to them.(5) Neither are we forbid a conformity to the innocent customs, manners and fashions of the world.

2. What is it then that it does forbid? — I answer in one word, all excessive love of the world, or all immoderate attachment of the heart to it.(1) We then love this world too much when we neglect our souls, or our interest in a better world, for the sake of it.(2) 'Tis a certain sign that a ]nan loves the world too much when he grows vain, imperious and assuming, and despises others merely on the score of their wanting that affluence which he enjoys.(3) When a man grows confident in the world, and trusts to it as his chief good.(4) We then love the good things of this world too much when we dare to venture on any known transgression with a view to secure or increase them.(5) When a man has no heart to do good with what he has iii the world, and is averse to acts of charity, piety and beneficence.(6) When we are tormented with an anxious solicitude about the things of this world.(7) It is a sign that our hearts are two much attached to earthly things if we cannot bear our earthly losses and disappointments with temper.(8) It is an indication that we love the good things of this life too much when we are not thankful for them, and forget to make our acknowledgements to Him at whose hand we hold them.

III. THE GROUNDS OF THIS PROHIBITION.

1. I am to suggest a few general considerations proper to guard us against an immoderate love of the present world. To this end then let it be considered.(1) How many dangerous temptations it lays in the way of our souls.(2) The more fond we are of the world the greater is our danger from it. The more it engages our hearts the more power it has to captivate them.(3) An excessive passion for the world defeats its own end. The more inordinately we love it, the less capable we are of the true enjoyment of it. If we squeeze the world too hard we wring out dregs. In our cup of worldly bliss the sweetest lies at top: he who drinks too deep will find it nauseous.(4) Why should we love the world so much, when there is nothing in it that suits the dignity or satisfies the desires of our souls?

2. Let us now particularly consider those two motives whereby the apostle himself enforces the caution he gives in the text.(1) An excessive love of the world is inconsistent with a sincere love of God. An immoderate love of the world, or of anything in it, is paying that devotion and homage of our heart to the creature which is due only to the Creator. What vile ingratitude as well as folly is here! To love the world more than God is a plain indication of the apostacy of the heart from him. And from this inward apostacy of the heart begins the outward apostacy in life.(2) The world and everything in it is mutable and mortal, constantly changing, and hastening apace to dissolution.

(John Mason, M. A.)

I speak to you, not as hermits, but as men of the world, occupied constantly in honourable vocations, and yet conscious that there is a life above this world — an eternal, spiritual, divine life. Will you suffer me to put before you two or three suggestions which may enable us, while living in this world, yet to rise above it?

1. And the first suggestion I would make is, that it would be well for him who desires the spiritual life to adopt some definite, constant action of self-denial. It may be abstinence from alcoholic drink, from theatres and balls — things perfectly right and legitimate in themselves; it may be even so small a thing as early rising in the morning, or it may be some pecuniary generosity; but whatever it is, if it be adopted as a definite self-denial, as a definite self-consecration of the man to God, it will undoubtedly have a purifying and elevating influence.

2. My second suggestion is this, that every one of us who desires to live the spiritual life should ask himself the question, In what respect does my ordinary life, my professional, my regular routine of existence, tend to draw me from God, tend to deaden the spiritual activities and faculties? and then that he should set himself to encourage a practice which will limit this tendency. For, according to the familiar illustration of the philosopher Aristotle, if a stick is bent in one direction, and you want to straighten it, you must bend it violently in the opposite direction. Suppose, for example, as is quite likely, that one is engaged in the business of commerce, it is his object to make money, and this is legitimate in itself; yet, if he be spiritually minded, he will not be blind to the fact that the occupation of making money does tend to set the soul upon earthly, and not upon heavenly things. In order to remedy this tendency he will encourage in himself a definite, systematic practice of generosity; he will aim at using his money, not as an owner, but as a trustee, so that by means of it he may make the world better, he may increase the happiness and joy of those less fortunate than himself.

3. Let me take a third instance to show the duty and beauty of this spiritual life. It is easy to get into the state in which the very being of God Himself becomes a doubt and a difficulty, and yet it is vital to avoid that state altogether and always. Is it not the case in public life that there are dangers which threaten the well-being of the spiritual nature — I mean the love of victory for instance, which is not the love of truth? The voice of the people is not the voice of God, it tends now-a-days to drown the voice of God. What can be the effect of the malice and uncharitableness which men display so often towards one another, but to make God seem distant, and as if He had no relation to the human soul? Anyone then who in the noble field of public life is anxious not to let his spirituality die out will be careful at times to retire into solitude to commune with his Maker and with his own soul, and he will cry out, "Lord, what wilt Thou have me to do?" Such a man will try always to live as in the sight of God.

(J. E. Welldon, D. D.)

Let us not confuse "the world" with the earth, with the whole race of man, with general society, with any particular set, however much some sets are to be avoided. Look at the thing fairly. Yet let us read the letters of Mary Godolphin. She bore a life unspotted by the world in the dissolute court of Charles II, because the love of the Father was in her. In small serious circles are there no hidden lusts which blaze up in scandals? Is there no vanity, no pride, no hatred? In the world of Charles II's court Mary Godolphin lived out of the world which God hated; in the religious world not a few, certainly, live in the world which is not God's. For once more, the world is not so much a place — though at times its power seems to have been drawn into one intense focus, as in the empire of which Rome was the centre, and which may have been in the apostle's thought in the following verse. In the truest and deepest sense the world consists of our own spiritual surrounding; it is the place which we make for our own souls. No walls that ever were reared can shut out the world from us; the "Nun of Kenmare" found that it followed her into the seemingly spiritual retreat of a severe Order. The world in its essence is subtler and thinner than the most infinitesimal of the bacterian germs in the air. They can be strained off by the exquisite apparatus of a man of science. At a certain height they cease to exist. But the world may be wherever we are; we carry it with us wherever we go, it lasts while our lives last. No consecration can utterly banish it even from within the church's walls; it dares to be round us while we kneel, and follows us into the presence of God.

(Abp. Wm. Alexander.)

A true Christian living in the world is like a ship sailing on the ocean. It is not the ship being in the water which will sink it, but the water getting into the ship. So in like manner the Christian is not ruined by living in the world, which he must needs do while he remains in the body, but by the world living in him. Our daily avocations, yea, our most lawful employments, have need to be narrowly watched, lest they insensibly steal upon our affections, and draw away our hearts from God.

Whoever is contriving, by how little faith or how little grace, and with how large interspersing of gaieties and worldly pleasure he may make his title to salvation good, is engaged in a very critical experiment. He is trying how to be a Christian without being at all a saintly person. How to love God enough without loving Him enough to be taken away from his lighter pleasures, and he really thinks that, aiming low enough to be a little of a Christian, he still may just hit the target on the lower edge. Perhaps he will; but is he sure of it? And, if he really is, what miserable economy is it to be so little in the love of God and the joys of a glorious devotion, that he can be just empty enough to want his deficit made up by amusements! If that will answer, a very mean soul certainly can be saved.

(H. Bushnell, D. D.)

When ballast is thrown out, the balloon shoots up. A general unlading of the "thick clay" which weighs down the Christian life of England and of America, would let thou sands soar to heights which they will never reach as long as they love money and what it buys as much as they do.

(A. Maclaren, D. D.)

Suppose I were shut up within a round tower, whose massive wall had in some time of trouble been pierced here and there for musketry; suppose, further, that by choice or necessity, I am whirled rapidly and incessantly round its inner circumference, will I appreciate the beauties of the surrounding landscape or recognise the features of the men who labour in the field below? I will not! Why? Are there not openings in the wall which I pass at every circuit? Yes; but the eye, set for objects near, has not time to adjust itself to objects at a distance until it has passed the openings; and so the result is the same as if it were a dead wall all round. Behold the circle of human life! of the earth, earthy it is, almost throughout its whole circumference. A dead wall, very near and very thick, obstructs the view. Here and there, on a Sabbath or other season of seriousness, a slit is left open in its side. Heaven might be seen through these; but alas! the eye which is habitually set for the earthly cannot, during such momentary glimpses, adjust itself to higher things. Unless you pause and look steadfastly, you will see neither clouds nor sunshine through these openings, or the distant sky. So long has the soul looked upon the world, and so firmly is the world's picture fixed in its eye, that when it is turned for a moment heavenward, it feels only a quiver of inarticulate light, and retains no distinct impression of the things that are unseen and eternal.

(W. Arnot, D. D.)

"Love not the world," cries St. John in a shuddering laconicism. A multitude of voices echo his words. The shores of time are strewn with many a wreck, each serving as a beacon to point out the rock on which they stranded. Here the merchant who worked seven days in the week, who forgot God in piling up riches, and failed at last, cries, "Love not the world." Here the millionaire who inherited a fortune and doubled it every ten years, and drained every cup of pleasure, and now faces death with a tainted body and a leprous character, cries, "Love not the world." Here the statesman who reached the senate chamber and laid his hand on dishonest gold and went down in ignominy, cries, "Love not the world." Here the brilliant journalist, the clever student, the gifted artist, who reached distinction at the sacrifice of strength, life, reputation, cry, "Love not the world." Could we lift the curtain that shrouds the tomb, what awful warnings would break upon our ears! Miser, spendthrift, drunkard, libertine, sensualist, what sayest thou? That gluttony is shame, and drunkenness woe, and debauchery corruption, and the wages of sin death. "Love not the world." Apart from God there is nothing. In Him are all things. The love of the creature more than the Creator is the curse and condemnation of the soul. Supreme affection toward God is the coronation of humanity.

(S. S. Roche.)

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