Holy Ghost. They cannot see, that while you are ready to faint, you believe that you shall see the goodness of the Lord in the land of the living. Then they think it strange that you are active and zealous in those services, which, instead of bringing you worldly repute and advantage, often draw down upon you ridicule, and occasion you selfdenial. They are ignorant of the great lever in your religion. They know not the mainspring of the machinery. They know not "the love of Christ that passeth knowledge," and which constrains you "to live not unto yourselves, but unto him that died for you, and rose again." You run all over the creation to gather flowers and beauties that resemble him, and even then you say,

"All are too mean to speak his worth,
Or set Immanuel's glory forth."

But "he has no form, nor comeliness, nor beauty in him, that they should desire him," therefore they ask, "What is thy beloved more than another beloved, that thou dost so charge us?"

The world knoweth us not." They are equally ignorant of the nature of your sorrows, and because it is said, "They shall come up with weeping; and with supplications will I lead them"-because you learn that repentance is not confined to the beginning of the Christian life, but is to pervade the whole, they conclude that your life must be very gloomy, mopish, and melancholy. Whereas you, Christian, know that there is a pleasure even in tears that your repenting tears. have been your greatest joy-that you have had more satisfaction at the foot of the cross, in beholding him whom you have pierced, than you ever found in the pleasures of sin. You know that they who mourn are blessed, as well as shall be comforted. Then, (and this is another proof of the world's ignorance of Christians) they are always ready to charge them with antinomianism, when, if they knew all, they would find Christians weeping before God over their sins, and mourning over those infirmities which their adversaries never deem to be sins, such as wandering thoughts, and imperfections in their motives. Indeed, there is nothing in which the ignorance of worldly people appears more strikingly than in supposing that there is in Christians, because of the doctrines of grace which they hold, a licentious tendency.

"

You have, perhaps, heard it said, "The Christian may live as he lists.' There is a sense in which this is true-not, however, in the memory of the world's censure, but in another point of view, the Christian may live as he lists." Take a man who is fond of neatness; you may say that he may wallow in the mire if he will: but he cannot. Why cannot he? Has he not legs and feet to carry him into the ditch, as well as the swine? O yes; but he has not the same disposition, and it would be revolting to his feelings. You may say of the mother, that she may throw her babe into the river if she will; but she cannot. Why cannot she? Has she not hands-has she not strength to take it up and throw it in? O yes; but it would be against every feeling of her nature-she cannot do it. "Can a woman forget her sucking child, that she should not have compassion on the son of her womb?" Now it is the same with the Christian. people of the world judge of the Christian by themselves. They suppose that Christians feel sin to be their licence and privilege, whereas it is not only their avoidance, but their abhorrence, and therefore they are not likely to indulge in it, even though their sentiments would allow it. These men of the world suppose that the Christian feels holiness to be a task, whereas they feel it to be their privilege. Holiness is their privilege, therefore they are not likely to disregard it.

The

"The world knoweth us not." We may note here, that this non-discernment of the Christian by the world, is often aided by their external circumstances. "The King's daughter is all-glorious within," but not without. That is, according to the estimation of carnal minds. Had you seen the tabernacle in the wilderness, you would only have seen a common tent covered with goats' skins, and badgers' skins, dyed red. But if you had entered in-ah! there was the Deity upon the mercy-seat, between the cherubims. 'Tis the same with the Christian. The life of a Christian is hid-hid, not only in his experience, and in his resources, but often hid in the obscurity of his condition-in his penury-in the reproaches thrown upon him-and in the afflictions with which he is exercised. You are well aware that nothing makes a figure in the eyes of some people, but money, and power, and authority, and rank. Now if the Christian is to be

the world are laid under great obligations to Christians. Christians are useful to all ranks and conditions of men. It is for their sakes that the very fabric of nature continues. For their sakes judgments are withholden or withdrawn from above. For their sakes blessings are bestowed or continued. If they occupy no public station or office, if they are hardly known, even to their neighbours, they have power with God. They retire

judged by this standard, why, "not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence. After all, this is the lowest sense of the expression, and when it is said, "The world knoweth us not," it means,

2ndly. That the world does not approve of us.

The word know in the Scriptures is often to be taken in the sense of approbabation, complacency, acknowledgment. Thus the apostle says, "If any man love God, the same is known of him." Thus David says, "The Lord knoweth the way of the righteous." Thus Paul says to the Thessalonians, "Know them which labour among you, and are over you in the Lord;" that is, acknowledge them in a manner becoming their office. Now, then, how does the world stand here with regard to Christians? As far as it discerns them, does it admire them? As far as it discerns them does it esteem them? As far as it discerns them does it relish them, as regenerated spirits; for this is the question. There is indeed a sense in which they may like them, but it is not on account of their spiritual and heavenly minded qualities. But (if I may so express it) notwithstanding this, and in spite of this, there is a sense in which they may like them. They may have other claims. They may be relations— they may be friends-they may be handsome-they may be genteel: Why not? They may be learned as well as othersamiable and agreeable as well as others : Why not? The world may approve of Christians, but it is not because they are born of God; not because they are renewed after his image. The people of the world must often come in contact with real Christians, but the latter do not make the former their models-their chosen companions. They have no desire to be intimate with them. They are most at home when they are in their own element-when they are engaged in spiritual conversation. O, this is irksome to the men of the world, and they wish to be withdrawn from it. The people of

they pray-their supplications arise to heaven, and move the hand that moves the whole scenery, yet the ungrateful world acknowledges them not. If men serve the state, they are enriched and dignified for their labours. But when does the world bestow possessions upon the Christian? When was there ever reared a statute to the honour of the preacher of the pospel-to the honour of the missionary-to the honour of the Christian who exemplifies the life of God in his conversation? And yet how far beyond your Hills, and Wellingtons, and heroes, and statesmen are all these! But the Christian, however poor, however overlooked now, in the records of heaven will be called, "The repairer of the breach, The restorer of paths to dwell in." More is implied than has yet been expressed, and when it is said, “The world knoweth us not," the meaning is,

3rdly. That it actually dislikes and opposes us. If proof of this be necessary, it will be proper to turn to other passages of scripture, where the christian and the world are mentioned together. Thus in the thirteenth verse of this chapter it is said, "Marvel not, my brethren, if the world hate you." And the Saviour says,

If he were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." In another place the Saviour says to the Jews, "The world cannot hate you (cannot hate you, because ye are so much like it), but me it hateth, because I testify of it that its deeds are evil." Oh! this testimony will always produce displeasure. This testimony, when not a word is spoken, is often expressed by the temper and the life, and that will be enough to reprove the sinner, and condemn him. Those who wish to remain asleep, will be sure to hate the noise that prevents their slumbers; and those who hate the light and love darkness, will be sure to hate the light that

breaks in upon their revolting vision: so it always has been. I am well aware that if we talk of persecution, we must speak guardedly; but persecution admits of various degrees, and those degrees will always be regulated by education and civilization, and the laws of the country. Among us persecution is not national persecution, is not legal: for we can "sit every man under his vine, and under his fig-tree, none daring to make us afraid." But there are instances of injustice beyond the reach of legality. O, we have known in our days, and know now, servants who have been dismissed from their places; workmen removed from their employment; farmers denied the renewal of their leases; relations excluded from the will of their deceased relatives; paupers refused aid at the door of the overseer, because they followed the convictions of their own consciences, "The carnal mind is enmity against God," and "the tongue can no man tame." Whatever may be the law, the Scriptures tell us, that evil speaking will be the portion of the righteous in all ages and in all places. The world will often turn, scandalize your excellencies; your zeal will be deemed enthusiasm; your faith, folly; your hope, delusion; and your meekness, meanness. The world has always some convenient way of mis-representation and slander. Christians are poor and ignorant and illiterate, then they are deceived and imposed upon. If they are in earnest, then they have a heated or disordered imagination. If they are strict in their morals, O, then they are hypocrites, and you may be assured, that behind the screen they are no better than others. If there is nothing blameable in their conduct, then their motives are impunged. there are some miscarriages among a few professors; these will be imputed to the whole body. I have long been convinced that it is in vain for a real christian to expect fair treatment from the world; and those even now, who will be followers of the Redeemer, must go forth to him, "without the camp bearing his reproach." It regards,

If

If

III. THE CHRISTIAN'S INDEPENDENCY OF THE WORLD.

If Christians are not known by the world, let us see that they can do very well without it. We are willing to concede that it has its impressions upon them. There are many minds who are

much influenced by it. We are well aware that it is not ignorance, but cowardly fear and shame, that keeps many from attending a place of worship where the gospel is preached, and from joining in communion with those that have the prize of the high calling in view. Why did not the Pharisees believe when they stood by Christ and saw him open eyes of the blind, and raise the dead to life? Why, they did believe on him, but they were afraid to confess him, lest they should be put out of the synagogue. "They loved the praise of men, more than the praise of GOD." Did Felix deem Paul worthy of imprisonment? He did not, but, willing to shew the Jews a pleasure, he left Paul bound." Did Herod deem Peter worthy of death? He did not, but having "killed James, the brother of John, with a sword, which he saw, pleased the Jews, he proceeded further to take Peter also." Did Pilate believe the Son of God to be guilty of the charges laid to him by the Jews? Nay, he washed his hands before the multitude saying, "I am innocent of the blood of this just person, see ye to it." Why, then, did he condemn him? To gain popularity with the multitude. How was it with the heathen philosophers? The apostle tells us, "That when they knew God, they glorified him not as God, neither were thankful." He tells us,

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They held the truth in unrighteousness. With all the superior knowledge they possessed, they preferred rendering their obedience to the common superstition and idolatry. Socrates when he was dying, ordered a cock to be sacrificed to Esculapius. They held the truth in unrighteousness," or according to the Greek word, they imprisoned it." This is the case with numbers now:they know what is true, but they hold the truth in unrighteousness. They have a thousand convictions, but they will not suffer them to rule and sway. They imprison the truth. Hence, with regard to some of you, you know your first question is, is such a thing true?—is such a thing written? But what will people think and say of me? Hence, excuses the most flimy, are enough to satisfy your minds. O, am I to injure my profession in this way? Am I to be singular? Am I to condemn my fellow-creatures, and give it out that I am better than any one else? Hence the admonition of the Scriptures, "Follow not a multitude to

do evil" for there is great danger of this.

Now, to guard you against this, let us just advert to six things. 1st. "

The world knoweth us not,"

it is true, and it is better for us that it is 30-If this world is diseased, if it is affected with a spiritual contagion, we need not lament its distance from us. The more remote it is from us, the more safe shall we be from the infection. It is not easy, as David says, "To mingle with the heathen, and not learn their works."

2dly. "The world knoweth us not," but there is nothing peculiar in this.-The same thing happened to our brethren that were before us in the world. Moses endured reproach for Christ. David was ridiculed for his holy joy in God. Isaiah was sawn asunder for his fidelity, The apostles were considered the filth and the off-scouring of all things. Not one of them died a natural death but John; and he in his old age, was banished to the isle of Patmos, and compelled to work as a slave in the mines. And when Paul was apprehended of Christ Jesus, the Saviour said, "I will shew him how great things he must suffer for my name sake,

And shall we refuse to drink of the cup that the Saviour drank of, and to be baptised with the baptism that he was baptised with? Indeed, what are your trials, compared with those that have been endured by many who have gone before you? You are sometimes ready to excuse or to extenuate your conduct. You are sometimes ready to plead that your trials are too strong for your resistance. What are your trials then? What are the difficulties and perils that infest your feet if you follow such a course? If you follow such a course, will you be bound with an iron chain, and thrown into a lion's den? Oh! no Well, then,

if you follow this course, will you be deprived of your liberty, and lodged in a prison ? O, no! Will you, then, be deprived of your substance, and be obliged to beg your bread? O, no! nothing like this. If we follow such a course (such should be your language, though you are ashamed to speak out, and I must therefore speak for you), if I follow such a course. If I redeem any time, (O dreadful!) I must rise a little earlier in the morning. If I am to give alms, (O dreadful!) I shall have less to trade with. If I refuse to sell on a Sab

bath day morning, (O dreadful!) I shall lose a little of my profit. If I act up to my convictions, (O dreadful!) I may lose the smile of such a friend; I may incur the frowns of such an enemy; or I may even draw down upon myself the laugh of such a fool. These are your jeopardies

these are your perils. These, O Jesus! are thy martyrs in our day. These are the tribulations because of the word, by which many in our day are offended, "If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? And, if in the land of peace wherein thou trusted, they wearied thee, then how wilt thou do in the swellings of Jordan?

3rdly. "The world knoweth us not;" but it knew not Christ.-If they had known him, they would not have crucified the Lord of glory. "He was in the world, and the world was made by him, and the world knew him not." O, when will his poor remember, that "he had not where to lay his head!" O, when will his slandered followers remember that his dear name was cast out as evil. "The disciple (says Christ) is not above his master, nor the servant above his Lord." "If the world hate you, ye know that it hated me before it hated you." O! say, is not this enough? Can you refuse to suffer for the sake of ONE SO dear -ONE who has done so much for youONE that has said "Ye shall receive manifold more in this present time, and in the world to come, life everlasting." It is allowed, that Christians do not always distinguish well between the reproach of faith and folly. They sometimes throw stumbling blocks in the way of the blind and the lame. We are sometimes ready to say, that if the professors of religion were free from such inconsistencies, such improprieties as these, (and such things are doubtless improper and lamentable,) the world must admire and appreciate them. But here comes a difficulty in the way-there was once such a being as this in the world; he was free from every inconsistency-free from every impropriety: he was wisdom itself the perfect emblem of loveliness, and yet which of his followers were ever despised like him? His enemies were restless till they had imbrued their hands in his precious blood.

4thly. "The world knoweth us not;" what is this world? We love to see you appealing to the pure, and the regenerate.

When the eye of such see you, let it bless you; and when the ear hears of you, let it be witness to you. It is proper enough to appeal to the wise and to the good. To live in their esteem and affection, is like walking in the garden of Paradise. Yet it must be remembered, that the wise and the good are not perfect. You must not give up yourselves to them. You must follow them no farther than they follow Christ. It is very painful (as most of you know) to oppose the wishes of your dearest religious connections; yet there are cases in which you must do it, and do it wisely. But what is the world that we should regard it? What is the world that they should restrain us from following our convictions? What are their principles? What is their test? In no case will we suffer the world to be umpires in our controversies. In no case will we allow them to be the guides of our conduct, or the keepers of our conscience. What is the world, but an assemblage of ignorance, and delusion, and slavery. In the things of God they are blind, they are deaf, and we will not call the blind and the deaf to influence us with regard to colours or to sound. As to the world in religious matters, it is no better than an asylum of lunatics. "Madness is in their hearts (says Solomon) while they live;" and shall we be influenced by the groans and moans of madness through the iron grates? Cannot we go on without their approbation. Shall their reproach ever sway us? Know ye not (says the apostle) that the saints shall judge the world?" And shall the world be allowed to judge the saints? Or, shall the saints be swayed by it?

5thly. "The world knoweth us not;" but it SHALL know us.-O, Christian! the present is only the beginning of your interesting history. You are husbandmen, and husbandmen waiting for the precious fruits. You are heirs, and "The heir as long as he is a child, differeth nothing from a servant, though he be Lord of all." The heir must wait till he arrives at majority, to obtain his inheritance. O, Christians! your day is coming. It is called, "The manifestation of the sons of God." Then every cloud under which you are hid, will be dispersed ; and then shall the righteous shine forth as the sun in the kingdom of their Father. "Then shall he return (it is said) and discern between the righteous and wicked. Then shall" wisdom be jus

tified of all her children." The world shall then acknowledge the vanity of the objects they have pursued, and their inability to administer comfort, happiness, or enjoyment. But is not this anticipated by the world now? Yes, often. In their dying hours the world begin to see this. How just that remark of the excellent Mrs. Savage, I have always observed this, that the people of the world never speak well of it at parting!" No, they have known too much of it to commend it. There are moments in their lives, when they begin to see things properly. They see that they have been goaded on, and they wonder at their own folly. They are ready to say, "All men are liars." O, Christian! their rock is not as our rock, even our enemies

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themselves being judges." Even now they often fear and tremble. If the Christian, even now could distinguish between their words and sentiments; if the christian could see them in their moments of retirement, when the clamour of passion ceases, and conscience is obeyed; when the delusions of imagination give place to the solemn dictates of reason, how often would he hear them saying, "How goodly are thy tents, O Jacob; and thy tabernacles, Ŏ Israel!" "Let me die the death of the righteous, and let my last end be like his." nisters are often mistaken when they attempt to express the language which the people of the world will utter hereafter. When ministers tell you that the men of the world will then exclaim, "Oh! now my happiness is all over, and and now my misery is begun!" They will utter nothing like this. They will not say, "My happiness is now over;" but I never was happy; I never tasted one drop of pure happiness.' They will not say, "I am now miserable;" but I always was miserable, and a miserable time has only prepared me for a miserable eternity. 6thly.

"The world knoweth us not," but GOD does.

On God's smile or frown depends our happiness or our misery. It is an Almighty King, an eternal Judge, on whom depends our condemnation or our bliss. "It is a small thing for us to be judged of man's judgment: for he that judgeth us is the Lord," whose "favour is life and whose loving-kindness is better than life." A constant remembrance of this will put gladness into our hearts, more than in