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he "entangleth himself with the affairs of this life." He is a pilgrim, who has bidden adieu to all the friends and follies of his youth, and who has set out, it may be, alone on his wilderness-path. In all these figures, the idea of separation from the world is clearly implied, and in many of them is also implied the idea of union and sympathy among believers themselves. And this just leads us back to the position in which the Jews were placed, and discovers to us the reason why they were prohibited from joining in affinity with the people of the land.

Now, my brethren, have we as a Church of Christ, and as individual members of his spiritual body, not fallen into the "great trespass?" Are we not habitually guilty of mingling amid all classes of society, as if we could sympathise with them in their feelings, and countenance them in their pursuits? Would the world be justified by appearances in saying of any great number of us, these are Christians; they are not of us; they walk by faith and not by sight? Can it be affirmed of many of us, that the world hates us, not because we willingly give offence, but because the holiness of our character is felt by them as the severest rebuke upon their ungodliness, the most intolerable light that can pierce the darkness in which they love to dwell? Is the testimony borne by us as witnesses for Christ so clear, and explicit, and uniform, that the world is in no way perplexed in its examination? Alas! brethren, if we are weighed in the balance of the sanctuary, we shall be found wanting. The Church and the world, though essentially distinct, have been mingled in the

characters of those of whom they are composed, so that it has become well nigh impossible to separate and define them. The professing followers of the Lamb have so joined themselves in affinity with the offspring of the devouring lion, that it would seem the fold of Christ might also be the "synagogue of Satan." And thus "the love of many has waxed cold," spirituality of worship has vanished, self-denial, mortification, and deadness to the world, are known only by the names. The virtue and the fragrance of the holy anointing oil that flows down from the spiritual Aaron, and the quiet refreshing dews of divine grace and love have in a great measure passed away.

Christians, no doubt, are seen joining themselves in affinity with each other. But is it not to be feared that in many instances the bond of union is natural and of the flesh, and not seriptural and spiritual? Union proceeding from the spirit of party only tends to divide the body of Christ. Such an affinity is formed on the very principles that regulate the leagues of worldly men. It is not of the Spirit. "Whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul, and another, I am of Apollos, are ye not carnal?" Such unions are only Satan's imitation of the "unity of the Spirit in the bond of peace." The affinity that ought to subsist among Christians arises not from a principle of natural affection, however refined and tender, but from a holy and divine principle implanted by Him whose name is "Love." The unity of Christians is a plant of "our heavenly Father's planting." It is nou

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he "entangleth himself with the affairs of this life." He is a pilgrim, who has bidden adieu to all the friends and follies of his youth, and who has set out, it may be, alone on his wilderness-path. In all these figures, the idea of separation from the world is clearly implied, and in many of them is also implied the idea of union and sympathy among believers themselves. And this just leads us back to the position in which the Jews were placed, and discovers to us the reason why they were prohibited from joining in affinity with the people of the land.

Now, my brethren, have we as a Church of Christ, and as individual members of his spiritual body, not fallen into the "great trespass?" Are we not habitually guilty of mingling amid all classes of society, as if we could sympathise with them in their feelings, and countenance them in their pursuits? Would the world be justified by appearances in saying of any great number of us, these are Christians; they are not of us; they walk by faith and not by sight? Can it be affirmed of many of us, that the world hates us, not because we willingly give offence, but because the holiness of our character is felt by them as the severest rebuke upon their ungodliness, the most intolerable light that can pierce the darkness in which they love to dwell? Is the testimony borne by us as witnesses for Christ so clear, and explicit, and uniform, that the world is in no way perplexed in its examination? Alas! brethren, if we are weighed in the balance of the sanctuary, we shall be found wanting. The Church and the world, though essentially distinct, have been mingled in the

characters of those of whom they are composed, so that it has become well nigh impossible to separate and define them. The professing followers of the Lamb have so joined themselves in affinity with the offspring of the devouring lion, that it would seem the fold of Christ might also be the "synagogue of Satan." And thus "the love of many has waxed cold," spirituality of worship has vanished, self-denial, mortification, and deadness to the world, are known only by the names. The virtue and the fragrance of the holy anointing oil that flows down from the spiritual Aaron, and the quiet refreshing dews of divine grace and love have in a great measure passed away.

Christians, no doubt, are seen joining themselves in affinity with each other. But is it not to be feared that in many instances the bond of union is natural and of the flesh, and not scriptural and spiritual? Union proceeding from the spirit of party only tends to divide the body of Christ. Such an affinity is formed on the very principles that regulate the leagues of worldly men. is not of the Spirit. "Whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul, and another, I am of Apollos, are ye not carnal?" Such unions are only Satan's imitation of the "unity of the Spirit in the bond of peace." The affinity that ought to subsist among Christians arises not from a principle of natural affection, however refined and tender, but from a holy and divine principle implanted by Him whose name is "Love." The unity of Christians is a plant of" our heavenly Father's planting." It is nou

C

he "entangleth himself with the affairs of this life." He is a pilgrim, who has bidden adieu to all the friends and follies of his youth, and who has set out, it may be, alone on his wilderness-path. In all these figures, the idea of separation from the world is clearly implied, and in many of them is also implied the idea of union and sympathy among believers themselves. And this just leads us back to the position in which the Jews were placed, and discovers to us the reason why they were prohibited from joining in affinity with the people of the land.

Now, my brethren, have we as a Church of Christ, and as individual members of his spiritual body, not fallen into the "great trespass?" Are we not habitually guilty of mingling amid all classes of society, as if we could sympathise with them in their feelings, and countenance them in their pursuits? Would the world be justified by appearances in saying of any great number of us, these are Christians; they are not of us; they walk by faith and not by sight? Can it be affirmed of many of us, that the world hates us, not because we willingly give offence, but because the holiness of our character is felt by them as the severest rebuke upon their ungodliness, the most intolerable light that can pierce the darkness in which they love to dwell? Is the testimony borne by us as witnesses for Christ so clear, and explicit, and uniform, that the world is in no way perplexed in its examination ? Alas! brethren, if we are weighed in the balance of the sanctuary, we shall be found wanting. The Church and the world, though essentially distinct, have been mingled in the

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