often see sad faces among Christian people. The joyful thought, I am saved from hell, I am made an heir of heaven, ought surely to prove a continual feast, But upon such a feast we cannot feed, while the sour leaven of any sin is permitted to remain undisturbed in our bosom.

As the Jews were ordered to search in their houses at the feast of the Passover, lest there should be any leaven remaining, so we must carefully and constantly examine the secret workings of our inmost hearts, that we may cleanse away the old leaven of our corrupt nature, and become altogether a new lump, of which the character must be sincerity and truth. Christian Reader, mark that word sincerity. Observe, we are called upon to be altogether what we pretend to be. It is not only necessary that we be really what we profess in regard to religion, but also that the strictest truth should govern all our intercourse with one another. Some excellent people in their wish to please, are apt to say things they do not feel, forgetting that sincerity is a Christian

grace.

Let the Christian Reader also examine himself upon this question, whether that pardon which Jesus Christ has procured for us, is a source to him of continual joy. The mind generally speaking is suffered to be too much occupied with those things which are passing around us. If the subject of our future destiny were more continually kept in view, and allowed to have its proper weight, there would be such an inward fountain of joy as would for ever spring up within us, in spite of the most distressing circumstances. With the sight of the crown continually

before us, how patiently might we bear the heaviest cross. It is constantly thinking upon the misery that we have escaped, and the treasure to which we are heirs, that causes the wilderness and the solitary place to be glad, and makes the desert to rejoice, and blossom as the rose. (See Is. xxxv. 1.)

EXPLANATION.

Verse 9 to 13. (9) In a former part of this letter I warned you, says St. Paul, not to keep company with fornicators, (10) by which I did not mean to forbid all intercourse with heathens, who might be fornicators, or otherwise bad characters; for in that case you must needs have retired altogether from the world. (11) But now I write directing you not to keep company with any one calling himself a Christian brother, who is found guilty of open sin; with such an one sit not down to meat. (12) With regard to those who are not Christians, I say nothing; but it is certainly right that you should judge concerning those who are become members of our Church. (13) We leave the heathen world to God. But do you remove from among wicked person, to whom I have

yourselves that above alluded.

APPLICATION.

Christians must live in the World, and yet not be of the World.

The whole world is certainly divided into two classes: those who serve God, and those who serve

Him not.

But the distinction is not clearly marked to the eyes of men, though doubtless plain enough in the sight of God.

There may be much to admire in the outward conduct of those, whose inward principle is not love to God. And that action which is in itself good, may be sinful from the motive whence it springs. Again, those, who from their errors in conduct are lightly esteemed among men, may through their deep sorrow for sin be objects of favour with that God, who has said, “I dwell in the high and holy place, with him also that is of a contrite and humble spirit." (Isa. lvii. 15.)

These reflections should make us very careful in judging respecting the spiritual condition of one another. Nevertheless as regards our intercourse with the world, it is absolutely necessary that we should form some sort of opinion respecting the different characters of men. The rule which St. Paul gives to the Corinthians, is not altogether applicable to ourselves; because in a country generally professing Christianity, there is not that marked outline, which in the times of the Apostles, divided Christians from heathens. But But we may gather much instruction from this portion of Scripture, by which to guide our own conduct. It appears very plain, that those with whom we would willingly choose to associate as friends and brethren, should be such, as not only profess to be the decided followers of the Lord Jesus, but whose conduct is also consistent with such a profession. Then in regard to the rest of the world, it appears that we are not at liberty altogether to retire

from it; while at the same time, our intercourse must be upon quite a different footing. Christians are the salt of the earth, and their presence is intended to season the rest of mankind. They are not to go out of the world, but to live in it, and yet not be of it. This, as every real Christian must have found, is a very difficult matter. It requires all the wisdom of the serpent, and all the purity of the dove, to hold communication with the ungodly, and yet to keep ourselves unspotted from the world. But this is what, as disciples of Christ, we are expected to do; we are to be blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom we are to shine as lights in the world. (See Ph. ii. 15.) In mixing with the world at large, Christians should always have two objects in view: 1st. To honour Christ before men; and 2ndly. To win over to Him the immortal souls of those that are going astray. To keep these objects constantly and simply in view, is absolutely necessary for our own safety. Moreover, it becomes us to be lifting up the heart continually in prayer to God for that "wisdom which is from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." (James. iii. 17.) And if having done so, we still painfully feel how difficult and dangerous is our path in the midst of a crooked and perverse generation, we shall find unspeakable comfort in reflecting upon the last prayer of our blessed Lord in behalf of His diciples, wherein He prays the

Father, not to take them out of the world, but to preserve them from the evils of it. (See John xvii. 15.)

PRAYER.

O Lord, I beseech Thee to give me such an abhorrence of sin, that I may not only be humbled, and mourn for my own, but also for the sins of others. O suffer me not to think lightly of that which is so hateful in Thy sight. Preserve me from falling into evil company. Let not the example of the wicked prevail to hurt me. If it should please Thee to send afflictions upon me, teach me to see in them Thy gracious purpose to do me good. Grant that they may serve

destroy in me the dominion of the flesh, and help to purify and save my soul. O Lord, mercifully assist me to cleanse away all the old leaven of sin. Make my heart altogether new, free from all malice and wickedness. Teach me to be perfectly sincere in what I say. Grant that my conduct may in all things, be guided by truth and sincerity. Give me grace, I beseech Thee, in some measure to understand those unsearchable riches of Christ, which belong to all true believers. Grant that I may so feel my share in them, and so rejoice in my prospects through Him, that even this life may be a continual feast. Enable me patiently to endure any cross while looking forward to a crown. Help me to keep constantly in mind the glories of the unseen world, so that through