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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
]
$
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■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
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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 distiiiguij<hed from bacred, however pure in its nature
and beautiful in its conception, — however large its historical gene-
ralizations and correct its narratives, — has been often doubted of
by honest and earnest persons, as prejudicial to the soul's health,
** The IVdde," say they truly, " is an inexhaustible mine of truth ;
it furnishes a glorious store of all that is sublime in conception
and grand in action ; and this is enough." "We were once our-
selves reproached by one of the best of men for troubling ourselves
with the perusal of the newspapers. These things are of tliis
world, and, according to the mistaken view we are describing,
they are antagonistic to religion.
The active participation in the conduct of public aftairs, en-
gaging in the open discussion of public questions, and voting at
the polls, whether at municipal or general elections, are supposed
to be incompatible with practical godliness. Good people will
sagely advise you to let these things alone, and let the worM
manage the world's aflairs. Misapi.lying and perhaps misun-
derstanding the Scripture ejaculation, " Let the potsherd
fctrive with the potsherds of the earth," they would resign all
municipal, and state, and other public alFairs, into the hands of
irrelinious men. They seem to think the world is, in all senses of
the term, irremediably bad, forgetful that there is an importan;
sense in which the world, the production of the Almighty Maker,
is, like all his works, and like himself, very good. The worldly
spirit, — the maxims and habits of the world considered as a great
system under the dominion of Satan, its prince — is indeed bad ;
but the world, as the scene of our present activities and discipline
&
and as clistinguisbed from heaven and eternity, is a widely differ-
ent thing. It is the great purpose of Infinite Wisdom and Love
to renovate and save the latter ; the former is an usurped domi-
nion under the headship of Sntan, which is destined only to des-
truction.
It is proper to say, however, though regarding the view
described as a grand mistake, in whatever connexion it may
he found, that we have no sympathy with either the ridicule or
the vituperation which this prevalent mistake has called forth
from many impatient spirits. Rather should we respect the mo-
tives of many of those who take this ascetic view of our position
in the world, whether it be in relation '.o its active pursuits, or to
those which occupy the mental powers alone. Doubtless it ori-
ginates, in their case, in a trembling apprehension ot aught that
may dim the sacred flame which i? .lindled with such difficulty
upon the altar of man's cold h.art; and this apprehension is
worthy of honour. They far the consequences of meddling with
anything wliich is not directly religious; and their anxiety in this
relation indicates their love of purity. Indeed, under the influence
of the mistake, and yet longing for purification, they have even
some hankering after the life of a recluse, which they suppose
would etiectually protect them from all raox-al danger; at all
events, th(^y greatly commend a keeping out of the way of the
perilous influences that surround us.
Still they either forget, or have no definite impression of the
important fact, that man "in his threefold character of a physical,
intellectual and spiritual being was so constituted purposely by
his Creator, and that the due use of all his powers according to
their original design, which design is indicated by their capacities
and tendencies is of divine sanction, and indeed of divine obliga-
tion. They forgot that these extend to all those human circum-
stances and relations in which also man has been Divinely placed,
in such sort as that the duties arising out of them become to him
religious duties. So far, therefore, from a spiritually-minded
mm subserving religion by abstaining from pursuits that exorcise
the mental faculties, if he have a capacity for them, or from taking
such a share in the conduct of the ordinary business of life, pub-
lic or private^ as in the order of Society may fall to him ; it is
\4
h
ft
plain that in so abstaining he inflicts an injury upon himself by
disobeying an intimation of Divine Providence, and also upon
Society, by doing what in him lies to consign the administration
of its affairs, and the guiding of its intellect, to hands that are,
above all others, least fitted for such onerous service : those,
namely, of men who have no regard for God in the government
of llis own world and creatures.
I cannot do better than close this part of the subject with the
following extract from the discourses of of a deceased clergyman
*' The ascetic life of abstinence, of fasting, austerity, singularity, is
the lov/er and earthlier form of religion. The life of godliness is
the glory of Christ. It is a thing far more striking to the vulgar
imagination to be reliaious after the type and pattern of John
the Baptist — to fast — to mortify every inclination — to be found
at no feast — to wrap ourselves in solitariness, and abstain from
all social joys; yes, and far easier so to live, and far easier so to
win a character of religiousness. A silent man is easily reputed
wnse. A man who suffers none to see him in the common jostle
and undress of life, easily gathers around him a mysterious vail of
unknown sanctity, and mon honour him for a saint. The un-
known is always wonderful."
"But the life of him vhom men called a gluttonous man and a
wine bibber, a friend of publicans and sinners, was a far harder
and a far heavenlier religion. To shroud ourselves is no fair test
of holiness, — to dare to show ourselves as ve are, making no
solemn affectation of reserve or difference from others : to be
found at the marriage feast; to accept the invitation of the rich
Pharisee Simon, and the scorned publican Zacheus ; to mix with
the crowd of men, using no affected singularity, content to be
creatures, not too bright or good for hnman nature's daily food ;
and yet for a man amidst it all to remain a consecrated spirit, his
trials and his solitariness known only to his Father — a being set
apart, not of this world, alone in the heart's depths Avith God ; to
put the cup of this world's gladness to his lips, and yet be unin-
toxicated ; to gaze steadily on all its grandeur, and yet be un-
dazzled, plain and simple in personal desire ; to feel its brightness
yet defy its thrall ; this is *he difhcult, and rare, and glorious
I
10
life of God in the soul of man. This, this was the peculiar glory
of the life of Christ." F. W. Robertson.
The other part of the subject may be gathered into the ques-
tion :
How is this u'orld to be used so as not to be abused ?
By "this world" the text does not mean anything evil ; but all
the things connected with this life and surrounding us therein
which we may legitimately use, yea, whicli we were created with
adaptations and propensities to use and to enjoy. Eating, drink-
ing, sleeping — the joyous consciousness of being — the arrange-
ments of personal, domestic, and social life — the manifold ma-
terials every \Yhere surrounding us that may be improved for our
physical, intellectual or spiritual good, — and the magnificent
dwelling place built up in order and beauty by the Creator for
the abode of the human race, and in which these advantages arc
to be enjoyed. With this understanding the question before us
receives as a first response.
1. — Bijxiersonal Consecration to its Maher and Ruler.
We find ourselves in the midst of material good, the creation
of God, — and of an incessant course of events, under His direct
control. The Ruler of all things, He is our Ruler: the Father
xVlmighty, Maker of Ileaven and Earth : He is our Father. It
must be plain to any one who will think, that if we are to use
these thino-s ariffht, we must receive them from Ilis hand, obey
His behests concerning them, and do ITim homage for them.
Nothing can possibly be more natural or reasonable than His re-
quirement, that whether we eat or drink or whatsoever we do, we
should do all to His glory. We have only to realize our actual
position in this worbl, whose Maker, Ruler, Su[)porter is God,
in whom we ourselves live and move and have our being, to see
at once that there can be no proper use of His gifts, no worthy
treatment of Him in the enjoymem of tliem, withcut personal
homage, gratitude and service. Unless He is thus recognized,
we live in the midst of His works and in the enjoyment of His
care and bounty most ungrati-fully and wickedly — such an one is
a life of ungodliness, the very life which is called in the Scriptures
ungodly.
This being admitted, the question of the principles and mode
11
of tlie consecvfvtion clemandod comes up for adjustment; and
wliencvev tl>is 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."