The Christian Professor
John Angell James, 1837
CONFORMITY TO THE WORLD
There is such a precept as this
in the New Testament, "Do not be conformed to this world." This
precept is unrepealed, and in full force; and is as binding upon us, as it
was in the days of the apostles. There may exist difficulties in the way of
ascertaining its meaning, its applicableness, and its limits—but it has
a meaning Christians, and it still is a rule of Christian conduct. There
are passages similar to it in the word of God such as the following. "Do not
love the world or the things that belong to the world. If anyone loves the
world, love for the Father is not in him. Because everything that belongs to
the world--the lust of the flesh, the lust of the eyes, and the pride in
one's lifestyle--is not from the Father, but is from the world." 1 John
2:15, 16. "No one can be a slave of two masters, since either he will hate
one and love the other, or be devoted to one and despise the other. You
cannot be slaves of God and of money." Matthew 6:24. "Adulteresses! Do you
not know that friendship with the world is hostility toward God? So whoever
wants to be the world's friend becomes God's enemy." James 4:4. "Do not be
conformed to this world, but be transformed by the renewing of your mind."
Rom 12:3
To what does the rule apply? Not
merely to actual vice, as immorality is forbidden in other places where its
acts are enumerated and branded. Nor on the other hand, can this rule intend
to set the Christian in all things in direct contrariety to the
world. It is not a command to useless and unmeaning singularity for the sake
of singularity. The world is sometimes and in some things right; and in all
that is kind, courteous, polite and honorable, in all the innocent usages of
society, in all the pure tastes and lawful pursuits of our neighbors, we may
be conformed to the world. But there are many things which occupy a kind of
middle place between these two things; they are not absolutely immoral, nor
are they innocent, pure, lawful for a Christian. They are sinful—but yet not
what are usually denominated vicious—and some of them are things lawful in
their nature, and made wrong only by excess. They are matters which a man
may carry on, and yet not lose his reputation with the multitude, even as a
professor; and yet they are forbidden.
What is the meaning of the rule?
It will help us to determine this,
if we turn back and consider what a profession of religion implies—which is,
that we take the Lord Jesus Christ as our Savior, Lord, and example; are
supremely intent upon the salvation of our souls as the great end and object
of existence; and make the word of God the rule of our conduct. In these
things we are different from the world around us. This, in fact, constitutes
the difference. We acknowledge ourselves to be a peculiar people, and that
this separation is visibly maintained by our entire submission to the laws
of Christ. We say to all around us, "Whatever you seek, I am seeking
salvation; whatever rules of conduct you observe, I obey the laws of Christ,
as laid down in the New Testament. I am governed by these laws in all
things—and I cannot allow you to intrude your rules upon me. I am
determined in what is right or wrong, not by the law of honor, or fashion,
or ambition—but by the commands of Christ."
Now this is really the import of a
Christian profession, and therefore conformity to the world must be tried by
this. The member of a community or of a family situated in the midst of
other states or families, must be governed by the laws of his own community,
and must not allow the laws of these other states or families to be intruded
upon him—but must obey his own. So the Christian church is a community
situated in the midst of the world, and has laws of its own, which it must
obey, and not allow the world to impose upon it their maxims, customs, and
rules of action. It is not to allow a foreign jurisdiction to come in and
modify and relax its code, under the pretext that it is too rigid or severe;
too much in opposition to the systems that prevail around. A professor, as
long as he is such, must obey the precepts of Christ's kingdom, and if he
will not, he should give up his profession. The church is Christ's
community, peculiar in its nature, different from all others, being a
strictly spiritual kingdom, which is not of this world. The church is
peculiar in its design, being intended to show forth the glory of God in its
present sanctification and eternal salvation, through Christ. It must keep
up, not let down its singularity; it must maintain its peculiarity of nature
and design, as a holy, heavenly body, and not do anything to soften it down,
and blend itself with the kingdoms of this world. All attempts on the part
of its members to accommodate it to the community by which it is surrounded,
is an encroachment on the authority of its head, an incipient alteration of
its nature, and a frustration of its design.
We are now prepared to see what
conformity to the world is forbidden to a professing Christian.
1. A conformity to the SPIRIT of
the world.
And what is the spirit
of the world? It is described by the apostle, where he says, "they mind
earthly things." Phil. 3:19. This is a concise, emphatic, and accurate
description of a worldly man; his supreme, yes, exclusive desire, aim, and
purpose, is to get as much, and enjoy as much, of the world as he can. He
thinks of nothing else, and wishes for nothing else. His hopes and fears,
joys and sorrows, desires and dread, are all of the earth, earthly. This is
set forth in another form by the Psalmist, "There are many who say, who will
show us any good?" This is also an emphatic description of a worldly mind,
an exclusive regard to, and wish for, earthly possessions and enjoyment.
We have still another representation
of it in the rich man in the parable, who, upon the increase of his wealth,
is made to say, "Soul, you have much goods laid up for many years, take your
ease, eat, drink, and be merry." Luke 12:19. Here, then, is a worldly
spirit, a making the world the highest object of pursuit, and the chief
source of enjoyment. This shows itself in various ways; a love of
pleasure in one; avarice in another; ambition in a third; exclusive delight
in home in another. In proportion, therefore, as a Christian partakes of
this spirit, he is worldly-minded. If he appears like one whose supreme aim
is to be rich and happy on earth; if he appears to be continually intent on
increasing his wealth and multiplying his comforts; if he looks like a man
who is entirely occupied in enjoying himself here on earth, no matter how
remote he may be from covetousness, or ambition, or sensuality; no matter
how pure and innocent his tastes may be, he is a worldly-minded man.
It is the intention of Christ's
kingdom to exhibit a community who live by faith; whose delight is in God;
whose joy and peace come from believing; who are not so much seeking to be
happy now, as preparing to be happy hereafter. Just in so far as it appears
that a Christian is more anxious about the body than his soul; earth than
heaven; time than eternity; temporal possessions, than eternal salvation;
and just in so far as he seems to derive his happiness from things of sense,
rather than things of faith, he is conforming to the world; for the spirit
of the world is an earthly spirit.
2. Our nonconformity to the world
must include in it a stern refusal to adopt those corrupt principles
,
or rather that lack of principle, on which a great part of the modern system
of trade is conducted. I dwell on this subject, with a repetition, that
many will dislike, and because of its great importance and necessity. We are
commanded to follow whatever things are true, just, honest, lovely,
and of good report; and we are to do nothing that is contrary to this rule.
This is the Christian law of trade; this is the New Testament system of
commercial morality, from which we may not depart. In reply to all this it
is said by many professors, that if they do not, in some degree, conform to
the practices of others, in the manner of conducting their business,
although their practices cannot be justified on the ground of scripture,
they cannot live. Then, I say, they ought not, in their meaning of
the phrase, to live. For what does it mean? Not that they cannot
exist—but that they cannot live so comfortably; cannot have so good a house,
such elegant furniture, and such luxurious diet. What says Christ—"And if
your hand causes you to sin, cut it off. It is better for you to enter life
crippled than with two hands to go to hell, to the unquenchable fire." Mark
9:43. "Whoever will come after me, let him deny himself, and take up his
cross and follow me." Mark 8:34.
There was an age of the church, when
its members were required to burn a little incense to the statue of the gods
or the emperors, and upon noncompliance with the command, were hurried off
to be torn to pieces by lions in the amphitheater. Upon that single act,
because it was regarded as a test of Christian character and influence,
depended not only their property or liberty—but their life; and myriads
sacrificed their lives rather than conform. What is now the ordeal? What is
now the trial of integrity? Not an act of homage to Jupiter or Trajan; but
bowing the knee, and burning incense to 'Mammon'! And shall there be no
martyrs for Christian morality, even as there were once martyrs for
Christian doctrine? If the early Christians could not serve God and Jupiter,
shall we try to serve God and Mammon? If they hesitated not to sacrifice
their lives for their profession, shall we think it hard to give up a
portion of our gains? Trade is the trial of the church in the present day,
and fearful are the disclosures which it makes.
Other ages, besides our own, have
been, in some measure, exposed to this trial. "The disciples of Wycliffe,"
says the Roman Inquisitor, Reinher, "are men of a serious, modest
deportment, avoiding all ostentation in dress, mixing little with the
world—they maintain themselves wholly by their own labor, and utterly
despise wealth, being content with bare necessaries. They follow no
dishonest dealings, because it is attended with so much lying, swearing, and
cheating. They are temperate, are never seen in taverns, or amused by the
trifling gaieties of life."
To go out, or keep out of business,
however, in order to avoid its snares, is not required of Christians; but it
is evidently their duty to avoid all ways of transacting business, which are
contrary to the rules of the word of God—the morality of which does not
fluctuate with the customs of men and the manners of the age. If we cannot
get anything more than bread and water, without lying and fraud--we must be
content even with this meager fare.
3. We are not to conform to the
world, by a deference to its opinions, on questions of right and wrong.
Our opinions must be taken from the
word of God, and must be in accordance with that. It must be our standard of
sentiment; and we must not adopt any other. It must be the reason and only
reason, why we approve or condemn anything. We must ask the question, "what
says the scripture on this subject?" and not, "what says the world?" Having
ascertained what is the will of God, what is the law of Christ--we must
never seek, or care about, the world's opinion; much less must we seek, or
in any way desire to bring down the law of Christ to the world's taste or
approbation.
We must neither do a thing, nor
avoid it, simply because the world approves or disapproves of it.
In many things we shall coincide with the world—but
it must not be for the sake of conciliating their favor, or commendation—but
because the thing itself is right. There is, in many Christians, an
excessive and sinful deference to the opinion of worldly people, an obvious
wish to stand well with them, to get as near to them as they can, without
being actually of their party; a constant aim and endeavor to conciliate
their esteem, by humoring their prejudices; and thinking, as much as
possible, as they think, saying as they say, doing as they do,
till the world concludes that these compliant professors are almost won to
their party. A concern to gain the world's good opinion, on the part of a
Christian, is a decisive evidence of that conformity to it, which is sinful.
I do not advocate or recommend rudeness, a hatred of mankind, or vulgarity;
a Christian may be, and should be, polite, courteous, and refined—but not
because the world admires these things—but because they are right. He should
seek to please his neighbor; but then it is only so far as he can please
God, and his own conscience, and even then, not to gain his neighbor's
applause—but for his good to edification. He should, of course, be concerned
to have the world's testimony to his godly integrity and consistency—but
this is not from a deference to the opinion of the world—but for its
welfare, his own reputation, the credit of Christianity and the glory of
Christ.
To give up any one single point of
duty, however minute; to alter any one single pious custom, or habit; to
relax in any one conscientious pursuit, or even to conceal any one
peculiarity of our profession, from a dread of the ridicule of the
fashionable, the contempt of the wise, or the neglect of the great—and on
the other hand, to do anything, however trivial or insignificant, which our
conscience tells us is sinful, in order to avoid these consequences, is a
fearful indication of conformity to the world.
4. We ought not to conform to the world, in such of
its social habits, customs, and practices--which are directly or indirectly
opposed to the laws of Christ, the spirit of true piety, and the ends of a
Christian profession.
By this rule, theatrical
representations must be condemned, as opposed to the laws of Christian
morality; and balls, card-parties, and public concerts as opposed to the
spirit of religion and the ends of a Christian profession; and for this same
reason, large mixed parties, where religious exercises are excluded to make
way for dancing, music, and singing. It may not be possible to say, exactly,
how many people, nor what kind of occupations, shall constitute a party,
into which a Christian may lawfully adventure—we can only state general
principles, remind him of the important design of his profession, and then
refer him to his judgment and conscience.
It is obvious that the tendency, in
the present day, is not towards too much separation and seclusion—but
towards too much company, and company too much mixed, for Christian
association and edification. The large and mirthful parties which some
nominal Christians frequent, are an inappropriate adjunct, and an exhibition
of their sickly profession. There is little in such circles congenial with
the spirit of piety; little that is calculated to promote spirituality of
mind; little that befits a person, set apart to be a follower of the Lamb, a
witness for God, and a traveler to heaven. The song, the music, the
frivolous discourse, the mirthful apparel--do not correspond with the spirit
of penitence, of prayer, of faith. A professor in such a situation can
neither get good, nor do good; he not only cannot introduce his religion—but
he cannot promote the cause of common humanity; nor communicate or receive
useful knowledge. Parties are convened for amusement, and everything besides
amusement is thought out of season and out of place.
Now, it may be difficult to prove,
apart from his profession, that these things are wrong; but then, by his
profession, he must be tried. I am speaking of professors. A professor is
one who is Christ's, one who desires to obey him, and to promote his glory
in the world; one whose desires may be summed up in the supreme wish and aim
to be assimilated to Christ, to be prepared for eternal glory, and to bring
his fellow men to be partakers of the same hope—one who is praying and
seeking to be dead to the world, to crucify the flesh, and to get ready for
the coming of the Son of God. Is this so, or is it not? If not, what does a
profession imply? If it does imply all this, then here is a rule of action,
a test of the propriety of a thousand things which might otherwise be the
subject of much debate.
"A child can much more easily decide
whether a thing be right, by considering if it will be acceptable to the
mind of his father, than he could settle its propriety by argument. So a
Christian can more easily decide what is right, by considering what will be
approved by the mind of Christ, than by reducing it to the touchstone of
logical proof. So it might become a question of abstract reasoning, about a
thousand scenes of amusement. It might be easy to argue by the hour in favor
of parties of pleasure, and theaters, and ball-rooms, and gaiety, and all
the variety of fashionable life, and the mind might 'find no end in
wandering mazes lost.' But apply the safe rule before us, and all mist
vanishes. Since the beginning of the world, it is to be presumed that no
professing Christian ever dreamed that he was imitating the example of Jesus
Christ, or promoting his own salvation, or the salvation of others, or
honoring the Christian religion--in a theater, a ball-room, or a mirthful
party of pleasure. And equally clear would be this decision in reference
to multitudes of pleasures, which it is useless to specify. The word of God,
which we profess to make the rule of our conduct, must be the test of what
is right or wrong." ("The
Rule of Christianity in Regard to Conformity to the World." by Albert
Barnes. This is an incomparably excellent discourse, to which I am indebted
for many sentiments and expressions in this chapter; and which I most
cordially recommend in its present elegant and cheap form, to all professing
Christians. Professors! Buy it—Read it—Practice it!)
This test will decide what is
improper in dress, furniture, decorations, social interaction. All restless
ambition to rise above our condition and circumstances, to outshine our
equals, and vie with superiors; all anxious desire and eager endeavor to
appear wealthy or stylish, and to be thought so; all unnecessary
extravagance and show, even when our income can sustain it; everything in
short that evinces a disposition to be admired by the world, that looks like
the workings of a mind more intent on earth than heaven, more solicitous to
be happy here than to prepare for happiness hereafter, is unquestionably a
conformity to the world, forbidden by the precepts of God's word, and the
principles of our profession. An obvious eagerness to be fashionable in our
dress, and social habits; a wish to be considered a person of elegant taste;
an endeavor to maintain social interaction with the mirthful; a constant
change and heavy expense to keep up with the fluctuations of fashion, are
all violations of the rule of Christianity.
And so also is the too common
practice of bringing up children, with a far greater attention to
fashionable accomplishments, than genuine piety. The piety of their children
is the last thing which many who call themselves Christians seem to think
of. Schools for girls are selected with far greater solicitude about the
dancing, music and drawing masters, and the French teacher--than for the
religious character of the establishment. And in the education of boys,
Latin, Greek, and the mathematics--are far more thought of than religion.
Nor must I pass over another odious
and criminal indication of worldly-mindedness among professors, I mean the
preference which is often given to the sect with which they will unite
themselves, and the congregation with which they will publicly worship God,
and which is decided not on the ground of greater adaptation to personal
edification—but of worldly respectability. A fashionable section of the
Christian church, and a respectable congregation of that section, are among
the demands of some, who would be thought pious too, in the present day.
They wish to go respectably to heaven. They have no objection to evangelical
sentiments now they can hear them from the lips of a preacher whom the
wealthy and the great flock to hear—and can endure the most heart-searching
discourses, since they are delivered to assemblies in which the diamond
sparkles, to which the silk-worm has lent the satin and the velvet, and
which the noble dignifies with the coronet. O who would not be religious
when they can join in the same prayer or hymn with the aristocracy of trade
or of rank. Alas, alas, such professors had they lived in the days of "the
Man of Sorrows," the reputed son of Joseph, the carpenter, who lived on
charity, and whom the common people heard gladly--they would have been Jews
and not Christians, for the former had respectability on their side. Or had
they lived in the days of the apostles they would never have been the
followers of fishermen and tent-makers—but would have gone with the
patrician nobles to the temples of their gods.
Beware then, professors, of the love
of the world, even in that form of it which appears most blameless, I mean
making it the supreme end of life to get money, though by honest
industry, and to live respectably.
"So far," says Mr. Fuller, "is the
love of the world from being the less dangerous on account of its falling so
little under human censure, that it is the more so. If we are guilty of
anything which exposes us to the reproach of mankind, such reproach may
assist the remonstrances of conscience, and of God, in carrying conviction
to our bosoms; but of that for which the world acquits us, we shall be
exceedingly disposed to acquit ourselves.
"It has long appeared to me that
worldliness will, in all probability, prove the eternal overthrow of more
professing Christians, than almost any other sin. This because it is almost
the only sin which may be indulged, and a profession of religion at the same
time supported. If a man is a drunkard, a fornicator, an adulterer, or a
liar; if he robs his neighbor, oppresses the poor, or deals unjustly, he
must give up his pretensions to religion--or his pious friends will give him
up. But he may love the world and the things of the world, and at the
same time retain his profession! If the depravity of the human heart is not
subdued by the grace of God, worldliness will operate. It is thus,
perhaps, avarice is most prevalent in old age, when the power of pursuing
other vices, has in a great measure subsided. And thus it is with religious
professors, whose hearts are not right with God. They cannot go long with
the openly profane, nor indulge in gross immoralities; but they can love the
world supremely, and still keep up a profession of religion."
Christians, I call you to fight the
good fight of faith; one great part of which is, to attack and subdue the
world. How can you satisfy yourselves that you are the children of God, if
this victory be not gained, when it is said, "whoever is born of God,
overcomes the world; and this is the victory that overcomes the world, even
our faith." 1 John 5:4. Renew the conflict, grapple with the foe, determine
by divine grace to conquer. Understand well the means of maintaining the
contest and securing the victory. It is by faith alone, that you can become
conquerors. Losses, trials, afflictions, disappointments, sorrows will not
do it—these things have made men hate the world, and flee from it—but not
conquer it. These things have broken their hearts in the world—but not from
it; and in some instances have made them cling the closer to what was left.
It is faith alone, that can really exalt the Christian above the sphere of
earthly things, and raise him to that lofty mind in which he is so satisfied
with the present enjoyment of God, and the hope of future glory, that he is
neither weary of the world nor fond of it!
Keep faith in exercise; faith, which
by truly believing in the truth of gospel revelation, realizes the existence
of invisible and eternal glory, and by uniting the soul to God through
Christ, accepts the very blessedness of heaven, as our own ineffable
portion. Give yourselves more to the contemplation of heavenly bliss.
Consider it is the very object of your vocation. "The God of all grace has
called us unto his eternal glory" 1 Peter 5:10. It was matter of the
apostle's thanksgiving on behalf of the Thessalonians, that they were called
by his gospel "to the obtaining of the glory of our Lord Jesus Christ." 2
Thes. 3:14. What a calling! And yet by allowing the world to have such power
and influence over us, we are opposing the holy, divine, and God-like
purpose of drawing our hearts up into heaven, and are pulling them down to
earth. Has God revealed to us the heavenly state, set open the very doors
and windows of the celestial temple, that we might have the lovely prospect,
as far as we can have it, before us--and shall we not behold it?
Does it become us--is it
proper--that we should not open our eyes to heaven, when God has opened
heaven to us? Or shall we, in effect, tell him that we are too much occupied
with the cares of business, the comforts of home, or the enjoyments of life,
to attend to or to hope for the revealed glory? O how few thoughts we have
of it, how little we converse about it! How little does the prospect of the
exceeding great and eternal weight of glory, weigh down the griefs of our
troubles, or the joy of our earthly possessions. There it is, above our
heads, bright and effulgent, yet we are too much taken with the things that
are of the earth, earthy, to look at it.
"If one should give a stranger to
Christianity an account of the Christian hopes, and tell him what they be
and expect to enjoy before long, he would sure promise himself to find so
many angels dwelling in human flesh, and reckon when he came among them he
should be as amidst the heavenly choir; everyone full of joy and praise. He
would expect to find us living on earth as the inhabitants of heaven, as so
many pieces of immortal glory lately dropped down from above, and shortly
again returning thither. He would look to find everywhere in the Christian
world, incarnate glory sparkling through the overshadowing veil; and wonder
how this earthly sphere should be able to contain so many great souls. But
when he draws nearer to us, and observes the course and conduct of our
lives, when he sees us live as other men, and considers the strange
disagreement of our daily lives to our so great avowed hopes, and how little
sense of joy and pleasure we discover ourselves to conceive in them--would
he not be ready to say, 'Sure some or other (willing only to amuse the world
with the noise of strange things,) have composed a religion for these men
which they themselves understand nothing about. If they do adopt it and own
it as theirs, they understand not their own pretenses; they are taught to
speak some big words, or to give a faint or seeming assent to such as speak
them in their names—but it is impossible they should be in good earnest, or
believe themselves in what they say or profess.' And what reply, then,
should we be able to make? For who can think any who acknowledge a God, and
understand at all what that name imports, should value at so low a rate, as
we visibly do, the eternal fruition of his glory and a present sonship to
him, the pledge of so great a hope. He that is born heir to great honors and
possessions, though he be at great uncertainties as to the enjoyment of
them, yet when he comes to understand his possibilities and expectancies,
how grand does he look and speak? What grandeur does he put on? His hopes
form his spirit, and deportment. But is it proportionably so with us? Do our
hopes fill our hearts with joy, our mouths with praise, and clothe our faces
with a cheerful aspect, and make a holy charity appear in all our lifestyle?
"Does it not argue a low sordid
spirit not to desire and aim at the perfection you are capable of--and not
to desire that blessedness which alone is suitable and satisfying to a
reasonable and spiritual being? Bethink a little--how are you sunk into the
dirt of the earth? Is the Father of spirits your father? Is the world
of spirits your country? Have you any relation to that heavenly
offspring? Are you allied to that blessed family, and yet undesirous of the
same blessedness? Can you savor of nothing—but what smells of earth? Is
nothing grateful to your soul, but what is corrupted by so impure and
vicious a tincture? Are the polluted pleasures of a filthy world, better to
you than the eternal visions and enjoyments of heaven? What--are you all
made of earth? Is your soul stupefied into a clod? Have you no sense with
you of anything better, and more excellent? Can you look upon no glorious
thing with a pleased eye? Your spirit looks too like the mundane spirit--the
spirit of the world. The apostle speaks of it by way of distinction, 'We
have not received the spirit of the world—but the spirit which is from God,
that we might know or see (and no doubt it is desire that animates that eye,
it is not bare speculative intuition, and no more) the things that are
freely given us of God.' 1 Cor. 2:12. Surely he whose desire does not guide
his eye to the beholding of those things, has received the spirit of the
world only. A spirit that conforms him to this world, makes him think only
thoughts of this world, and drives the designs of this world, and speak the
language of this world. A spirit that makes him like the world, makes him of
a temper suitable to it; he breathes only worldly breath, carries a worldly
aspect--is of a worldly mind. O poor, low spirit, that such a contemptible
world should withhold you from the desire and pursuit of such glory! Are you
not ashamed to think what your desires are used to dwell upon, while they
decline and forfeit this blessedness? Methinks your own shame should compel
you to quit the name of a saint or a man; to forbear numbering yourself with
any who pretend to immortality, and go seek pasture among the beasts of the
field, with them that live that sordid animal life that you do, and expect
no other." (Howe's "Blessedness of the Righteous")
Christian professor, would you then
be crucified to the world, and have the world crucified to you? Would you
indeed, and in truth, have the spirit of the world cast out of you; would
you cease to be characterized as minding earthly things, and no longer bear
the image of the earthly upon your soul as well as upon your body? Go daily
by sacred meditation, to Mount Calvary, and while all the mysteries of
redeeming love, as concentrated in the cross, there meet the eye of
faith--and as the visions of celestial glory, seen most distinctly from that
spot, attract and fix the transported gaze of hope, you will see the beauty
of the earth fade away before you, amidst the splendor of a more excellent
glory, and feel the love of the world die within you, under the power of a
stronger and a holier affection!