1. That it be in matters mainly necessary. There are some stand- ing dishes at Christ's table.
2. That it be with variety of enforcement, to avoid tediousness, Koiva Kaivoi^. There are several notions to help us ; every time we should have new thoughts, adoro loilenitudinem sacrce scripturce, that all be sub- jected to profit, not a cover to laziness. There is much of God's pro- vidence to be observed in inclining the heart ; not only the efificacy of the Spirit in quickening gifts is to be regarded, but the power of his jn-ovidence in determining the thoughts. Much of God is to be seen in the choice of the subject.
But let us look upon the words more particularly ; the reasons of this repetition, with respect to the disciples, or to God.
First, With respect to the disciples. It is repeated in their ears for their comfort and instruction : ' They are not of the world, even as I am not of the world.' It either noteth their outward condition, or their inward temper and constitution, or both ; they have little of the world's respect, and the world hath little of theirs : Gal. vi. 14, ' The world is crucified to me, and I unto the world.' A dead man hanging on the cross is a miserable and ignominious spectacle. I desjiise the world, and the world despiseth me, as a crucified man is made an object of shame and scorn. Paul sought not after the world, nor did the world seek after him. All the honours, pomps, delights, which the world doteth upon, were as a crucified man in whom there is no form and comeliness why he should desire them ; thus they are to a gracious eye. Both senses are taken, and the pattern will agree to both — Christ's Spirit, Christ's life.
Take it for their constitution and temper of mind: ' They are not of the world, as I am not of the world.' Christ repeateth it again in the hearing of the disciples.
Observe, that we can never enough be cautioned against the world. We had need to be pressed often and often in this matter.
1. Because of our proneness to it. The love of the world is natural to us. We need it in part, and we love it more than we need it. There are several reasons ; partly because worldliness is a part of original sin ; it is a disease we are born with. The conunandment that for- biddeth the original sin saith, ' Thou shall not covet.' It is hard for any to say they are not tempted to covetousness ; it is their nature. Partly by custom ; we are daily conversant about the things of the
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world ; our affections receive taint from the objects with which we usually converse ; long converse is a bewitching thing. Partly because it is of a present enjoyment ; we have the world in hand and heaven in hope, and think heaven a fancy, a notion, and the world substance : Prov. viii. 17, ' Eiches and honours are with me ; yea, durable riches and righteousness.' The judgment of men is different from the judg- ment of the word : we have a sensible experience of the profit of the world. Partly because it is a serious sin, applauded by men : Ps. x. 3, ' The wicked boasteth of his heart's desire, and blesseth the covetous, whom the Lord abhorreth.' Men think well of it, and stroke it with a gentle censure ; it is not so foul an act. A drunkard is more liable to reproach than a worldling. It is consistent with the gravity and strictness of profession. Eeligion is a serious thing, and of all corrup- tions it is most incident to them that profess religion ; the dissoluteness of luxury will not stand with the external gravity and strictness of pro- fession ; licentious persons do procure shame, and are publicly odious. Partly because it is a cloaked sin : 1 Thes. ii. 5, ' Neither at any time used we flattering words, nor a cloak of covetousness ; God is witness.' It is hard to discover it and find it out, there are so many evasions, of necessity, providence, and provision. It is a great part of religion to ' keep ourselves unspotted from the world,' James i. 27.
2. Because of the heinousuess and danger of it. It is called adul- tery : James iv. 4, ' Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God ? Whosoever therefore will be a friend of the world is the enemy of God.' It is most unsuit- able to the matrimonial contract between God and the soul, wherein God propoundeth himself as God all-sufficient. Now, as if we had not enough in God, men go a-whoring to the creatures. It is idolatry : Col. iii. 5, 'And covetousness, which is idolatry.' So Epli. v. 5, 'No covetous person, Avho is an idolater, hath any inheritance in the king- dom of Christ and of God.' It diverteth our trust, robbeth God of the fairest flower in his crown, of his sovereignty, the trust and dependence of the creature. It is ' enmity with God,' James iv. 4. The world is the greatest encroacher upon God and grace ; it robbeth God and destroyeth grace. The comforts of Christianity relish not with them that love the world. It is impossible at the same time to look with one eye to heaven and another to the earth.