principles of the Gospel, it would be infinitely better for the world in every respect. If every
The text is a form of expression that is to be understood as expressing a very strong negative. "If any man love the world," says the apostle, "how dwelleth the love of God in him;" that is, the love of God is certainly not in him. This is the language and the doctrine of the whole Bible; so that, so far as Scripture testimony goes, the proof is conclusive. But I will mention several considerations that belong to the philosophy of mind, that will demonstrate beyond all contradiction, that individuals upon whom these marks of worldliness are found, have not the love of God in them. The argument runs thus, and is very brief. • 1. It is impossible that a man should have two supreme objects of affection. If he have any acceptable love to God, it must be supreme; and to affirm that a man loves the world in the sense of this text, and that he loves God with any acceptable love, is a contradiction. It is the same as to say, that he loves both God and the world supremely.
• 2. A man cannot love two objects, that are entirely opposite to each other, at the same time. The apostle immediately subjoins to the text, "for all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but of the world." The love of the world, and the love of God, are directly opposite states of mind, so that to exercise them both at the same time is impossible.
• 3. It is minding the flesh which the apostle declares to be enmity against God.
• Lastly. It is supreme selfishness, which is the direct opposite of the love of God and man. These considerations need only to be named, to be seen to be proof conclusive, that if any man love the world, the love of God is not in him.
REMARKS.
1. You can see from this subject, that if men should transact worldly business upon the principles of the Gospel, it would be infinitely better for the world in every respect. If every one sought to promote the happiness and interest of others, the amount of property, and of every other good, would be greatly increased. Some persons seem to suppose, that unless they consult solely their own interest, it is impossible that society should exist. What! they say, would you have us all seek not our own interest, but the interest of others? What then would become of our own interest? I answer, your interest would be secured, if, while you were mainly solicitous to benefit others, they were just as solicitous to benefit you. The secular interests of men would be thus as highly, and more highly advanced, than under the present arrangement of society, while the spirit that would be cherished and cultivated by this course of conduct, would shed a sweet, and healing, and refreshing influence over all the discords and disquietudes of selfishness; and peace, and love, and heaven, would reign in the bosoms of men.
But does any one object and say, that inasmuch as worldly men will not practice upon these principles, it is impossible that Christians should, without giving up all the business of the world into their hands. This is a radical and ruinous mistake. Suppose it were known that Christians universally discarded all selfishness in their business, and acted upon principles of entire benevolence; that in all their dealings they sought the interest of those with whom they deal, equally with their own. No sooner would this fact be known, than worldly men would be forced to transact business upon these principles, or give up all the business of the world into the hands of Christians; for who would deal with a man who acted upon principles of supreme selfishness, when he might just as well transact business with those
who would not only treat him with equity, but with entire benevolence; so that it is perfectly within the power of the church to compel worldly men to transact business upon Gospel principles, or not transact it at all. And woe to the church, if she does not reverse and annihilate the whole system of doing business on principles of selfishness.
II. Perhaps some of you will say, if the doctrine of this sermon be true, who then can be saved? I answer, certainly not those who manage their affairs upon principles that are in direct opposition to the benevolence of the Gospel; who make commercial justice, which is founded in selfishness, the rule of their lives, and satisfy themselves with being honest in this sense of honesty, instead of being governed by the law of love; who seek their own, and not their neighbor's wealth; who mind earthly things, and account it more blessed to receive than to give. If there be any truth in the word of God, all such men are in the way to hell.
III. But will any one object, and say, this is very uncharitable. If this be true, nearly all the church are hypocrites. I answer, the doctrine is true, whatever the inference may be. I do not pretend to be more charitable than God is, and to hope that those persons are pious of whom God has said that his love is not in them. I will not be charitable enough to throw away my Bible, or suppose that the lovers of the world are the friends instead of the enemies of God. That multitudes of professors are deceived, that they love the world supremely, is as evident as if they had taken their oath of it; and because the great mass of professing Christians give evidence of this state of mind, we are not to dispute our Bibles, and charitably hope that they may be saved.
IV. You see from this subject why it is that so few professors of religion have a spirit of prayer. The truth is, the love of God is not in them. Look around this great commercial city; nearly the whole population are here for the purposes of worldly gain. The principles upon which almost the entire business of the city is transacted, is that of supreme selfishness. How then can a spirit of prayer prevail in such a community as this. This same principle prevails almost universally through the country. Farmers, mechanics, merchants, and men and women of every occupation, without hesitation, transact their business upon selfish principles, and seek supremely their own and not their neighbor's wealth. It is impossible that the love of God should prevail in the church, or in any heart, while actuated by such principles.
V. You see from this subject why it is that young converts so uniformly wax cold in religion. Let any individual pass through one business season, acting upon business principles, and it is impossible that the love of God should be alive in his heart. He is assiduously cultivating and cherishing a spirit of selfishness; and in all his daily avocations, he does not so much as intend to seek the good of others, but his own good; and can we be at a loss for the reasons of such universal backsliding?
VI. From this subject you may see that the religion of the great mass of the church is not the religion of love, but of fear. They fear the Lord, but serve their own gods. They are dragged along in the dry performance of what they call duty, by their consciences. They have a dry, legal, earthly spirit; and their pretended service is hypocrisy and utter wickedness.
VII. You can see from this subject why so little is effected by all the means that are used for the building up of the kingdom of Jesus Christ. Men had much rather give their money than to live holy lives and walk with God. An effort seems to be making now to convert the world with money. Unbounded speculations are entered into by professedly pious men; and while their heart, and soul, and lives are absorbed in the spirit of this world, they are trying
to persuade themselves that their money will be a substitute for a holy life, and compensate for the neglect of personal exertions to save the souls of men; but, rely upon it, God will teach them their mistake.
VIII. The spontaneous conduct of the primitive church shows what true piety will do in leading men to renounce the world; and while the love of God pervaded the church, men were manifestly actuated by different principles from those of commercial justice. They sought not their own, but the things of Jesus Christ.
IX. But do you ask, are nearly all the church wrong? I answer, that upon this subject they are wrong. In most things the church of the present day is orthodox in theory, but vastly heretical in practice. Nor is it any thing new for the church to be nearly all wrong. More than once or twice have nearly the entire body of the church departed from God, and satisfied themselves with the religion of selfishness.
Lastly. I beg of you who are convicted of worldliness, not to go away and say that you hope that you love God, notwithstanding some, or nearly all of these evidences are against you. I declare to you before God and the Lord Jesus Christ, that if these marks of worldliness are upon you, the love of God is not in you. And O, "be ye not deceived, God is not mocked; whatsoever a man soweth, that shall he also reap. He that soweth to his flesh, shall of the flesh reap corruption; and he that soweth to the spirit, shall of the spirit reap life everlasting."
THE END.