^ <^ o /# ^/l >% e). c". ^ ^A ■> ^ #* ^'■>, /^ '-^^ r IMAGE EVALUATION TEST TARGET (MT-3) 1.0 !?tt llllM I.I 1.25 Iff itt pi M. mil 1.6 Piiotographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY. 14580 (716) 872-4503 A :a ^a.^ fA #^ 4LN^ A^ ^v ' signifie "A SUJVRE", le symbole V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent dtre filmds d des taux de reduction diffdrents. Lorsque le document est trop grand pour dtre reproduit en un seul clichd, il est film6 d partir de Tangle sup6rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mdthode. rrata to oelure. 1 a 3 32X 1 2 3 1 2 3 4 5 6 HOW TO USE THIS WORLD: A DISCOURSE DELIVERED IN ZION CHURCH, MONTREAL, JANUARY 16. 1859, BY THE PASTOR, HENRY WILKES, D.D. iuMffecal: PRINTED BV JOHN LOYELI., ST. NICHOLAS STKBET. 1859. "^■,d ] $ t ■Pi EXPLANATION. A respected Member of the Church having desired the MS. of the discourse delivered on the evening of last Lord's day, that he might have it printed for private circulation, I have cheerfully placed it in his hands, Avith the hope and prayer that it may thus be useful. It hardly needs to bo stated that it was prepared in the ordinary course of my ministry, without any other idea of publication than the oral. "' Mountain Terrace, ■ January 20, 1859. j^/f^y I *' % t :-^ SEEMON. /XJ-^J^J-lJ-.r*■' ■ ■ ■ ■ ■ M^ *' " And thoy that use this world as not abusing it."— 1 Cor. 7, 31. It is apparent from tlie context that the Apostle is urging the "nportance of an eminent spirituality in preparation for the end of our time in this life, which, he declares, is short. " But this I eay, brethren : the time is short. It remaineth, that both they that have wives be as though they had none ; and they that weep, as though they wept not; and they that rtrjoice, as though they rejoiced not ; and they that buy, as though they possessed not ; and they that use this world, as not abusing it : for the fashion of this world passeth away." And yet in doing so, he does not speak evil of marriage, or of weeping over calamities, or of rejoicing at good tidings, or of buying and possessing goods, or of using this world. In relation to the latter, he merely protests against such kind of use as amounts to abuse. Elsewhere we have the injunction : " Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." He had been speaking of not making a brother to offend by our eating or drinking ; but these acts themselves he regarded as necessary, and to be regulated only, not abolished. The same Apostle notes it as "a departure from the faith, a giving heed to seducing spirits, and a doctrine of devils," — the " forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanks- giving of them who believe and know the truth. For every creat'u-o of God is good, and nothing to be refused, if it be received with thanksgiving ; for it is sanctified by the word of God and prayer." In dealing with this subject, we call attention to— An old and prevalent mistake. Namely, that there is an essential and ineradicable antagonism between the spiritual interests of man, and all that is connected with liiH teniporul condition only. Thus the appetites of tlie hody are ronanled as mortal foes of the soul ; the excursions of the int.-lIoi"t into any rejjion of tnith savo the strictly religions, is a i,'iitn()ns wandorint,' from its ti'uo course ; and matters of tasto aro to be ignor(>l as adverse to a hi'j;h spirituality. This false assumption is based on the old pagan error that ovil is inherent in matter. The doctrine is older than Christi- anity, that the true way to ascend to high spiritual elevation is to bring down the body— aye, to abase and injiu-e it; and "to sc(-iude one's self, as completely as is consistent with existing upon the earth, from all its concerns r.nd interests ; and in the undoviating movtitication of even the most innocent desires which have the gratification of the senses for their object. The body aa well as the world being composed of matter, in which, according to this scheme, evil inheres, both arc in themselves utterly and irreclaimably evil, and must be dealt with as such." Thus the most tender, natural atTeciions were crucified, by the immolation of children in bloody rites to propitiate an offended deity. This crushing of the body, and this lacerating of the heart, in order to save the soul, have prominent place in existing Asiatic idolatries. The Hindoo endeavors to get near his God by inflicting outrage and suffering upon his body; the Hindoo mother worships by casting her infant into th Ganges, to bo instant food for huiigry sharks. There seems to je allusion to this most prevalent idea of self-abnegation in relation to the body and to the social affections in the prophet's language : « Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul ?" After the Apostolic age, when error made rapid and sad inroads upon the simplicity and purity of f'le Church, fasting and celibacy, and retirement from contact with the world, were placed among cardinal virtues. Some of the early fathers are extravagant in their praises of this asceticism. "Cyprian scarcely mentions %tiug ; but no theme inspires him like vi ryinity. Celibates are with him a sort of spiritual aristocracy, an angelic quire,— souls in white, shining ones." '' Those," he says, " are the flower of the ecclesiastical plant, the beauty and ornament of spiritual grace, a happy produce, a work of praise and honour, , am whole and uiuorrupt, an image of God corresponding with the sanctity of the Lord, the more ilhistrious portion of the tlock o( Christ." The virtue of fasting was alsn niagiiiRttd because it was supposed to war against the nfitunil a[>[)ulito of the body. These poor bodies, in their natural and proper uses, have been made the olijeet of a spet^ies of warfaio in the nam" of religion, which exhibits throughout the influence of the itlea that matter is u"der the domiiiiou of an evil spirit. Just so in literature, and in active participation in the conduct of public atVairs, have truly devout men come into conllict with the prejudices of thei" brethren in the common faith. Profan-i literature as distiiiguijis comes up, a fact appears which materially affects Buch principles and mode. We are not here as innocent children ; we stand not among these scenes of Divine goodness and glory as loyal subjects ; we appear not on the arena of accountable ac- tivity as faithful stewards; but the existing fact of our actual re- bellion and guiltiness stands out in its dark and fearful outline. We are now criminals and rebels. The crime deserving death has been perpetrated. The treason against the throne is an alarming reality. The sentence of the law is pronounced ; it is only its execution that is stayed. Hence there can be no possi- bilitv of practical consecration without the settlement of this grave matter of existing guilt, and that settlement cannot be etfected without a Divine appointment of the mode aud a Divine provision of the means. We find that appointment of the mode, and that provision of the means, and all the requisite conditions of the case fuliillod in the cross of our Lord Jesus Christ who was the gift of the ^Father, the appointed channel for the bcstowment of mercy, aad " the only name under heaven given amuug men whereby we must be saved." Aoeordingly, consecration to God includes, on the part of all the descendants of Adam, the reception of Christ as an expiation for guilt,— of Christ as our teacher,— of Christ as the monarch of ourliffections and the ruler of our lives. It is impossible to be in a state of consecration to the Maker and Ruler of the world, without this faith in Jesus Christ, and full reception of him. Thus the Apostle reasons, that " whatsoever we do, in word or dee.l, must be done in the name of the Lord Jcou. Christ, giving thanks to God the Father by him." The Most High claims our faith and love. IIow can these be rendered without practical alle- giance to the Redeemev ^ And how can we use this world without grievously abusing it, unless, as bought by grace and redeemed, we love him with all our hearts ? lIow can persons living in a state of enmity rightly use his gifts ? Be assured that the first thing for every one to do who would conform to the reasonable injunction in the text, is to become a disciple of Christ, and through him a consecrated servant and son of God. The re- sponse is 12 2. By moving in and throuyh the world under the influence of sound principles. We are required to use the woi Id, not to flee from it ; hence as it may be so used as to be abused, it is of moment that we should understand the true use. The question " What is right in itself?" is the first and most important one ; and our principle ought to be, to do this at all hazards and in all circumstances. Nothing that can possibly arise can justify us in doing wrong. If the question be what is right in the specific case up for considerution, sound principles will teach us tnat the maxims and practices of this world are not the standard, but the word of God. There is one groat and far-reaching rule of right in lelation to all transac- tions with and conduct towards our fellow-men, with which you are all familiar, and the exfellence of which commends itself to every man's conscience, — "Do unto others as ye would that they in the same circumstances should do unto you." This is simply another statement of our Lord's summary of the second table of the law, — "Thou shall love thy neighbour as thyself." Besides, the right in every case, whether regarding God or man, is well pleasing to God. He loves such a course wherever he sees it ; and therefore we may pray foi' his blessing upon it. One of the modes of detecting the right course where there are nice questions to be decided, is to see if that decided upon or about to be taken, can be brought to a throne of grace with child- like simplicity of desire, and the divine blessing earnestly craved. It is a symptom of a false principle somewhere, if we cannot honestly bring our course before the Lord and pray for his bless- ing upon it. Sound principles, moreover, have to do with avoiding as well as with doing. They sometimes require us simply not to do. W^e ought to talk well when we speak, but there are times to be silent. We ought to act with energy and per'^overance in the discharge of our duties, but there are occasions when we are called upon to stop short, and do nothing in that direction. Withal, the Owner and Ruler of the world requires us to " avoid the a]>pearance of evil." There are actions and practices, not wrong in themselves, that may have an evil aspect, may seem to sanction evil practices, and may thus act unfavourably upon .. ^ 13 others. Thus in our social gatherings there may be amusements for recreation most innocent in themselves, and in those circum- stances a happy use of the world without abusing it, which, in certain states of general society, may be naturally, and would be certainly, construed into a Christian endorsation of what is un- doubtedly evih This may be evil, if you will, because of abuse ; yet nevertheless the mischief is so common and so great, that every Christian should shrink from the r3sponsibility of doing any- thing that may seem plausibly to endorse the practice. So in regard to the sanctity of tho Lord's day. There are pleasant walks amid the beauty and glory of the Creator's works, and there may be domestic gatherings for joyous song to the Lord, not innocent merely, but a happy use of sacred time ; and yet these things may be done in circumstances and in states of society where they would have the appearance of evil, whertj they would be popularly considered as a Christian sanction of practices which are undoubtedly a desecration of the day. Thus sound principles teach us to consider the effect of even laAvful enjoyments upon others, and to avoid even the innocent whtro circumstances would warp them into a sanction of the evil. The Apostle lays down the principle in the declaration : "All things indeed are pure ; out it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or :s offended, or is made weak." And again : " Wherefore, if meat make my bro- ther to offend, I will eat no meat while the world standeth, lest I make my brother to offend." At the same time there is a fair field for the bringing of the popular mind to more enlightened views. One may teach them to distinguish between the innocent recreation and amusement of the small social circle, and the same thing carried to excess in the large promiscuous assscmblage where, though the same in form, it becomes an essentially differ- ent thing in substance, — between the devout walk to meditate and pray in the garden or by the river bank on the Lord's day, and the idle sauntering in the roads or fields, or the namby- pamby sentimentalism which may be in the same manner in- dulged ; and indeed between many other things which may have a similarity outside, like two books bound alike, but which within 14 have all the diversity that exists between good and evil. Until, however, you have so educated the popular mind, benevolence demands that yon should make a sacrifice of such enjoyments as may do injury, in this manner, to others. Tf then we are to use this world without abusing it, principle must guide us in our minor and greater dealings with our fellows in the giving of service to employers, and in demanding it of the employed, and rewarding it — in all the intercourse and pleasures of society — in the endeavours to support self and pro- vide for a family — in etforts to do good to our generation by means of "educational institutions, or of the press, or of the pulpit— in all things throughout our course, not out of the world in a cloister, but in the world, in its busy streets, its workshops, its counting houses, its domestic circles— in all things guided and animated by sound principles. We urge this upon our young men and young women. You will be a perpetual failure wi Jiout principle, and a moral ruin : in all things and everywhere, see to it that you are under the control and impulse of principle. The response is : 3. By mahhg it subservient to a higher life here, and a blessed life hereafter. By the higher life liere Ave mean that which immediately links us with the ever-blessed Lord, in secret oommiinion, in holy living, and in high and godly purpose. It is that which is declared in the record, "that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath lite ; and he that hath not the Sou of God, hath not life." It is the life which has its source in God, and which holds of another life, even Clirist, " who is our life ": it is what we usually call true religion. Now, the present world may be used as an incessant antagonism to this higher life, or it may be used so as to promote its growth and symmetry ; and this latter is the true use. Our faithfid discharge of domestic du- ties, of secular claims, or of the claims of society upon us, may be made highly effectual means of improvement of the mind and heart. Undoubtedly the Lord designs this scene of things for our training school, and even our recreations ought to be made a part of a healthy training. Who has not now and again felt himself bet- ter for intercourse iu the social circle with happy Christian intelli- 15 gcnce. There is noticeable, in all the use of the the world by our blessed Lord — and, as already mentioned, ho used it freely, being in the midst of its activities and engagements— an obvious subser- viency to a higher life. lie is genial and loving, and ready to converse ; he is found at feasts and amid crowds : but everywhere and at all times you will see the cultivation, if we may so speak, of the higher and spiritual. This course may involve a conflict with corrupting usages ; it may lead us into opposition to the world's people, and to some who profess not to be such ; and, above all, it may require, again and again, the more diflicult struggle which conquers one's OAvn spirit, but it is the true use of it notwith- standing. And let it be our's to pray earnestly for the indwelling of the Holy Spirit that our use of the world may be in all things sanctified to this highest end. It is a noble use of this world which makes it subservient to the attainment of a more blessed rest and glorious heaven. That there will be differences of degree in the bliss of the happy-land above, is clearly revealed, just as " one star differeth from another star in glory," and as the ruler over ten cities hath more dignity than the ruler over five or two. Now it is a glorious use of this world which makes it -ubservient to highest attainment and to exalted seats in the new Jerusalem above. You may walk in it and take active part in all its movements, and yet may be so above it in spirit as to sufter no taint from its evil, and as to derive from its discipline spiritual blessings. The Mountains by their eleva- tion attract around them the clouds in which they are often draped, and from which they extract their fertilizing moisture. So may the Christian dwell on high, amid the world's activities, very near the clouds of spiritual blessings from which he will bo the first to derive supply, and that most copiously. It is not to be lost sight of, that all real gain on earth is forever. Your true knowledge never perishes. Mere wealth passes away, but not the works of kindness you have done by its means — not the use you have made of it in self-improvement — not the influence of the genial love which it has enabled you to cast around you, — these pass not away. If by its use you have cheered and purified society, gained for yourself stores of knowledge, helped on in the world the deserving, wiped away the widow's tears, and comforted the fa- therless, and done your part in sustaining the institutions of Chris- m tianity at home and in spreading them thronghout the earth, — you have emphatically " made to yourself friends of the mammon of wnrighteousncas"; and tiiough others will have your wealth among them when you die, you carry with you that which, in it;^ un- speakahle blessedness, endureth forever. It is one of the great principles that should guide and impel you in the use of ilie world, that you arc not therein running a course which comes to a dead stop in death ; at which time you begin another entirely dif- ferent, and with dissimilar objects and issues ; but, on the con- trary, that this is the race of which that is the goal — this is the training of which that is the enjoyment of the results — this is the warfare of which that is the resulting victory and peace— yea, that this is the vestibule to the Lord's people of llis heavenly temple. The sum of our message at this time is, that we are required by religion not to go out of this'world,|_but to dwell in it and to use it — that all p.ats of our nature are to be exercised in it — that there is a place for the exercise of all physical functions, of all intellectual energies, of all spiritual and moral qualities ; and, therefore, that religion is emphatically a necessity of this present life, that wr nay do all well. Further, that this world can be used without being abused, only by active consecration to its Lord — by moving in it under the guidance and impulse of sound principles — and by making it subservient to a higher life here, and to the obtaining of heaven hereafter. Therefore, there is something obtainable by us all, which endureth forever. "The world passeth away, but he that doeth the will of God, abideth forever." Let us do His will in the order already described, beginning, continuing, and ending in Christ, and the resnlt will be the gracious indwelling of the Holy Spirit in us as his temples on earth, and this consum- mated in the full enjoyment of our Father's house of home and of worship above. If the world be used as the place and sphere of our education for that ultimate home, we shall be in little danger of abusing it. As a pilgrimage — a voyage — a journey — a scene to be used while it lasts, but which is passing away, — the world may be made a blessing ; but to treat it as a home, to live in it as such, and to confine our culture and our enjoyments to it as an end, — this is most grossly to abusi it as God's gift. " Godliness hath the promise of the life which now is, and of that which is to come."