1. Worldly men entertain false notions of religion itself. The doctrines of the Gospel are contrary to the dispositions of their carnal minds, therefore they hate them. "The carnal mind is enmity against God." The tendency of the Gospel is to humble man and to exalt the Saviour, to represent man as his own destroyer, and to magnify God as his only helper. Such teaching is incompatible with the pride of the human heart: unregenerate man wishes to exalt himself, and to claim to himself the glory for what he does not possess. The purity and the holiness which the Gospel demands are obnoxious to him, therefore he ridicules them as needless and contemptible. The Christian has the high privilege of being "taught of God." The "Spirit of truth," whom the world cannot receive, leads him "into all truth," therefore he would shun the errors of the world in creed as well as in practice.

2. There is an evil temper, in which the sinful world indulge, which should be, and must be, avoided by Christians. There is no sin against which the Word of God declares more decidedly than the indulgence of bad tempers, and still there is not an evil into which professed Christians are more liable to fall, and against which they should more earnestly pray. "The heart is deceitful above all things, and desperately wicked: who can know it?" How often does the wickedness of the heart manifest itself in the unguarded outbreaks of unbridled passions! The temperament of our minds may be differently constituted; some are more mild, others are more hasty and impulsive; but there is none too violent to be governed by watchfulness, with the assistance of Divine grace. We should always keep in mind that a rough and churlish temper is a direct contrast to the "meekness and gentleness of Christ." Christians are enjoined to copy from this great model, carrying out His disposition as a pattern to others, showing mercy and kindness, humbleness and meekness, patience and longsuffering. They are to "put away all bitterness, and wrath, and anger, and clamour, and evil speaking." Not only "being ready to

every good work," but "being gentle unto all men," showing all meekness unto all men, forbearing, forgiving, and tenderhearted.

3. Christians are to avoid the improper language of the world. What Christian would but shrink from the bold oaths, imprecations, and blasphemies that are too often indulged in by thoughtless, ungodly men? How great must be the patience and longsuffering of that God who hears all, and still forbears from inflicting the sudden, unremitting stroke of justice which those imprecators deserve. "Those things," says the best of Teachers, "which proceed from the mouth, come forth from the heart, and they corrupt the man." Such language certainly cannot proceed from him who is emphatically called "the pure in heart." Impressed with this great evil St. James admonishes the scattered tribes, "But above all things, my brethren, swear not, neither by heaven, neither by earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation."

To these may be added the utterance of prevarication, which includes all manner of deception, whether it be in telling a direct falsehood, or in disguising the truth, by which one person tries to deceive another.

The taking of the name of God in vain, also, is a habit to which wicked persons are much addicted. "Thou shalt not take the name of the Lord thy God in vain" is a command which holds a prominent position in our Decalogue. But in opposition to this positive command that sacred name is daily and hourly profaned. The mendicant in asking the alms of the charitable; the mechanic in following his occupation; the husbandman in guiding his team; the shepherd in watching his flock; the tradesman in transacting his business; even the matron in training the minds of her offspring; and in short, all classes and grades of society are more or less guilty of transgressing this law." Can he who nameth the name of Christ indulge in such habits? If the Jews regarded the title Jehovah too sacred to be mentioned but in

their most solemn religious services, the Christian who has the advantage of the additional teachings of Christ and His apostles ought to hold the name of their God in the highest

reverence.

4. Moreover, the evil practices of worldly men ought to be strenuously avoided. We need not enlarge on the criminal practices of murder, or felony, or fraud, or such other things as come under the judicial cognizance of the civil law. Those things are expected not to be so much as named among Christians. However, there are some things which are too generally practised, against which we should do well to guard. Such are adultery, fornication, covetousness, extortion, drunkenness, revellings, Sabbath-breaking, and such like. These are included in the list which excludes from the kingdom of heaven, and he that practises any of them cannot be said to "depart from iniquity."

Excess in dress, and a desire of close proximity to the fashions of the world, are forbidden to Christians. These are "the pomps and vanities of this wicked world." Magnificent houses, grand equipages, numerous retinues, splendid entertainments, high and fashionable connexions appear to constitute, in the estimation of some, the supreme happiness of life. There is no harm in the possession of such things to those who are in a position to enjoy them; but it is the heart set upon them that constitutes the evil. When we consider the aspiring character of society in our day, we find that the class is numerous whose minds are centered in imitating an outward show, and whose affections are fixed upon artificial display. But this desire of display is in direct contrast to the lowly, modest, and unassuming character of the true followers of Him who had "not where to lay down his head."

Over-anxiety about the necessary affairs of the present life is strictly condemned. Scripture commands us to provide for our families; for he that does not, "hath denied the faith, and is worse than an infidel." But the seducing consideration of diligence in our vocations, of success in our

professions, or of making handsome fortunes for our children, beguile our better judgments, and lead us onward to excess. We "rise early, sit up late, take rest, and eat the bread of carefulness:" while religion scarcely occurs to our thoughts, business fills up our time. Like Martha, we are “careful and troubled about many things," and the "one thing needful" is forgotten.

Another thing to which our attention ought to be drawn is the reading of trifling and pernicious books. Whilst we should attentively observe the injunction of Paul to Timothy, "give attendance to reading," we should be careful in the selection of the books which we read. Many of the books circulated among us tend more to corrupt the understanding, and vitiate the morals, than to improve the mind. The reading of them has led thousands into licentiousness and levity, has made them a pest to society, abominable to God, a burden to their friends; and has brought ruin on their bodies and souls for ever. Therefore "let him that nameth the name of Christ depart from iniquity."

Brethren, we are called the "Epistles of Christ; " let our character be worthy of being considered His autograph. We are "known and read of all men." Let us not misrepresent His handwriting to the world. Is the swearer, the liar, the drunkard, the adulterer, the extortioner, the covetous, the Sabbath-breaker, the card-player, the gambler, a fair representation of His workmanship? Nay, if this be our character, we misrepresent Christ's epistle. To depart from such iniquity is an essential trait of the Christian profession. This only meets with God's approbation; this only will commend our Christianity to the esteem of the world.

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The Second Sunday after Easter.

MORNING SERVICE.-Second Lesson: John xviii.

Verse 38.-" Pilate saith unto him, What is truth?”

THIS is a curious question, asked by a curious man, from a curious motive, and for a curious end. It was a curious question, because every one ought to know what truth is,asked by a curious man, because he had no regard for truth; from a curious motive, because he wished to learn the history of our Lord; and for a curious end, because he wanted to make out a case against Him. When our Lord was arraigned before Pilate He maintained a silent dignity as to the charge brought against Him. This He did, first, because He knew and despised the character of the man; secondly, because He would not satisfy his curiosity as to His own real circumstances; and, thirdly, because He would fulfil literally the ancient prophecies respecting Himself. If He had spoken in self-defence before His judge, how would that prophecy of Isaiah be accomplished, "He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth"? When Pilate asked Him, "Art thou the king of the Jews?" He merely said, "Sayest thou this thing of thyself, or did others tell thee of me?" When he asked, "What hast thou done?" He merely answered, "My kingdom is not of this world." When he asked, "Art thou a king then?" Jesus answered, "Thou sayest that I am a king," &c. Pilate was evidently trying to extort from Him a confession of His guilt respecting the accusations brought against Him. Failing in his attempt to ensnare Him into self-condemnation, and being attracted by the reply, "To this end was I born, and for this cause came I into the world, that I should bear witness of the truth,"