Conformity to the World
As members of society, some intercourse with the world is a matter of necessity; or we “must needs go out of the world.“* Some measure of communication is also indispensable for the due discharge of our Ministerial responsibilities. It is, however, most important to ascertain the Scriptural limits and principles of this intercourse, lest we deviate from our Divine Master’s rule, transgress its requirements, lower its standard, or substitute other principles in the regulation of our conduct. Now if the prohibition of conformity to the world, and the call of God to” come out and be
1 Brown’s Life and Remains, p. 267.
2 See his Sermon on the Institution of Ministers, quoted in Bishop Mant’s notes on the Ordination Service. 3 j Qgr. v, 10, separate,”’ have any meaning at all, they must be supposed to warn the Minister of the sanctuary from the sports of the field or the chace,’ from the theatre, the ball-room, the card- table, and the race-course; and from that unprofitable, sensual life of folly, which unconsciously hurries us on from social intercourse to the ensnaring pleasures of sin. ‘A life, in which the love of the world is predominant, is incompatible with that dignified and edifying piety, which should be the distinguishing characteristic of the sacred Ministry. It is this spirit of piety alone, that can insure to us utility. ‘^ For what aptness to teach can be exercised or nourished, where the taste, time, talents, and activity are devoted to secular and self-indulgent engagements?
Many shades of worldly conformity, most detrimental to our spiritual influence, attach themselves peculiarly to the Clergy of the Establishment. Their rank in society, their education, their mode of living, and the necessity which is commonly felt for keeping up appearances — all are circumstances, which need the control of a heavenly and mortified mind, lest they should prove offences in our great work.* Perhaps few of us are aware of the keen eye, with which our dress, furniture, tables, and household are scrutinized, and the minuteness of comparison instituted between our Ministration and personal habits. Mr. Scott’s observations upon this subject, are entitled to great consideration. After remarking upon the inconveniences and temptations of Ministers indulging an affectation of appearance beyond their legitimate station, he adds, — ‘K we form our judgment on this subject from the Holy Scripture, we
J Rom. xii. 2. 2 Cor. vi. 17.
* Could Jerome, if he lived in our day, have written thus — ‘Venatorem nunquem legimus sanctum?’ The following sentiments delivered ex cathedra have the weight of authority as well as of intrinsic excellence. ‘To speak my sentiments plainly,’ (said the late Bishop Jebb at his Primary Visitation,) ‘I do not see how a clergyman, consistently with the sacredness and separation of his character and office; consistently with the edification of the flock committed to his charge; or consistently with the vows which he has made at his ordination, can pursue the sports of the mountain or the field; can resort to the race-ground or the theatre; can be found at the card-table or in the ball-room. In avowing these sentiments, I avow the sentiments, which from the earliest ages of the church have been maintained alike by the old Catholic bishops and fathers, and by the most distinguished and illustrious churchmen of modern times.’ The body of our own Ecclesiastical Law, compiled by thirty-two commissioners, in the time of Edward the Sixth, and published under his royal authority, bearing date, April, 1571, gives an accurate and elevated standard — ‘Non sint compotores, non aleatores, non aucupes, non venatores, non sycophantse, non otiosi aut supLni; sed sacrarum literarvun studiis, et prsedicationi verbi et orationibus pro Ecclesia ad Dominum diligentur incumbant.’
3 Massillon.
* Jerome’s Letter to Nepotian, though scanty in Christian Doctrine, contains some important hints on the general subject of Clerical conduct. It may be found appended to ‘Bennet’s Directions for the Study of Divinity and the Articles of the Church, l2mo. 1715. An abstract is given by Burnet, Pastoral Care, chap. iv. Professor Campbell has some forcible remarks upon the same subject. On the Pastoral Character, Sect li. Conn pare also Seeker’s Charges, pp. 242, 243.
shall not think of finding the true ministers of Christ among the higher classes of society in matters of external appearances or indulgence. If a Minister thinks, that the attention of the great and noble requires him to copy their expensive style of living, he grievously mistakes the matter. For this will generally forfeit the opinion before entertained of his good sense and regard to propriety ;* and his official declarations concerning the vanity of earthly things, and the Christian’s indifference to them, will be suspected of insincerity; while it is observed, that he conforms to the world, as far, or even further than his circumstances will admit; and thus respect will often be changed into disgust.’ At a later period of life he writes thus — I am sorry to say, that worldly prudence, and the desire of making provision for families, not only for necessary things, but for gentility and affluence, is, in my opinion, eating up the life of spirituality, and simple trust in the Lord, even among those who preach scriptural doctrines. I believe these are clogged in their Ministry — nay, sink in general estimation, and are excluded from usefulness more than they are aware ofp Admitting even that our income allows this indulgence of expensiveness, yet is it not a point of Christian forbearance to refrain? Is it not most important to show, that our heart is not set upon these things; that Christian plainness and simplicity are our deliberate choice; and that it is a matter of conscience, and of privilege, to devote to the service of God the expenditure, that might have been wasted upon “ceiled houses,”’ or other useless decorations.
Social intercourse with our neighbourhoods often presents serious hindrance to our work. Not that religion inculcates any breach of good breeding, habits of moroseness, or declaiming with contemptuous severity against the follies of the world. This is neither the spirit of the Gospel of love, nor the spirit that should distinguish its professors, and much less its Ministers; and what is said or done in this temper, had far better have been forborne, than exhibited in a garb of such unkindly roughness. Courtesy is an obligation, fully consistent with the exercise of Christian faithfulness * and, under decided Scriptural restraint, often melts down prejudice, and conciliates good-will. But latet anguis in herhd. The double guard
1 Jerome’s Tract just alluded to may convey a useful hint. ‘Facile contcmnitur clericus, qui, sffipe vocatus ad prandium, ire non recusal. Nunquam petentcs, raro accipiamus rogati.’ Comp. Quesnel on Luke xi. 37.
2 Scott’s Remarks on the Character of Demas, in his notes on Pilgnm s Progress. Life, pp. 395, 396. And compare Letters and Papers, pp. 476 — 482. Works, x. 224, 225. ‘The world is a deadly enemy to spiriturd attiiinments. You cannot too soon se« the high importance of being less conformed to it in all its vanities, vices, follies, and unprofitable waste of time, gifts, and talents.’ Lcgh Richmond. Life, p. 105.
3 See Hag. i. 4. 1 Tctxjr iii. 8.
of watchfulness and prayer is most needful to preserve the single eye, and the heart devoted in simplicity to God. It is enchanted ground. A prudent Christian dares not walk on it without a special call. The late excellent Mr. Hervey resolved — ‘Never to go into any company, where he could not obtain access for his Master.’ And at least we should determine to venture into no society, but where we sincerely desire and endeavour, to introduce our Master. There is indeed “a time for keeping silence,”’ and “keeping our mouth with a bridle,” in the presence of the ungodly; lest, by “giving that which is holy unto dogs, and casting our pearls before swine,”* we should provoke a needless excitement of enmity against the Gospel. But (as Dr. Watts has well observed) — ‘I doubt this caution has been carried much further by our own cowardice and carnality of spirit, than David ever practised it in the thirty-ninth Psalm, or than Jesus Christ meant it in the seventh of Matthew.’^ Certainly if we are “dumb with silence, and hold our peace even from good,” without feeling, like David under these circumstances, our “sorrows to be stirred;”< it is but too plain, that we have lost that distinction of “the servants of Christ,” which it would have been our honour to have preserved; that our Christian prudence has degenerated into worldly cowardice; and that our conversation with the world has been regulated by the fear of man, fleshly indulgence, and practical unbelief of the most solemn warnings of the Gospel.’
Our Divine Master never intended, that we should confine our religion to the services of the sanctuary. As men of God, we should have it at heart and in hand, spreading a spiritual savour over the common walks of society, and stamping us with the mark of confessors of Christ in the midst of a world, who hold him still in the same contempt, as when eighteen centuries since they nailed him to the cross. There must be some defect if we do not bring an atmosphere with us, which is more or less instantaneously felt.
Eccles. iii. 7. 2 Matt. vii. 6.
3 Watts’s humble attempt towards a revival, pp. 88, 89.
* Psalm xxxix. 2. See his Appeal. Psalm xl. 9.
5 Such as Mark viii. 38. Archbishop Seeker remarks, that ’ we are apt to fail in not always appearing, in the common intercourse of life, sufficiently penetrated with the importance of our function, or sufficiently assiduous to promote the ends of our mission.’ He warns us also, that ’ talking with great earnestness about worldly affairs, or with great delight about diversions and trifles, betrays a mind over-much set upon them. Nay, our being only in a very peculiar degree good judges of such matters, or of any that are unconnected with our office, will, (unless we have some special call to them) be commonly thought to imply, that we have studied and love them beyond what we ought, to the neglect of our proper business. — If practical Christian piety, and benevolence, with constant zeal to promote them, are not the first and chief qualities which our parishioners and acquaintance ascribe to you; if they speak of you, as noted on other accounts, but pass over these articles, and, when asked about them, be at a loss what to say, excepting possibly that they know no harm of you; all is not right, nor can such a Clergy answer the design of its institution any where.’ Charges, pp. 229, 236, 237.
CONFORMITY TO THE WORLD. Ill
It is the want of this high tone of character, that makes our private Ministrations so pointless and ineffective.’ For when parochial visits have been unaccompanied with one searching inquiry respecting the state of the soul, it is easily supposed, that, as no suspicion was thrown out, none was entertained; and that, if there was not quite so much religion as with some others, yet that there was no ground for alarm, nor had the solemn statements of the pulpit any specific reference to them.
The importance of studying urbanity of behaviour in our intercourse with the world, is sometimes pleaded as an excuse for avoiding the direct offence of the cross. But let it be remembered, that God never honours a compromising spirit. The character of our profession with the world must not be merely negative. It must be marked by a wise, tender, but unflinching, exhibition of the broad line of demarcation, which, under the most favourable circumstances of mutual accommodation, still separates the world and the church from real communion with each other. Did the Apostle mean by that emphatic term — “the course of this world “• — no more than the round of giddy dissipation or vicious pleasure? Had this prohibition of worldly conformity, no regard to the principles, the standard, the taste, the external decency of worldliness 1 Does not his warning against even contact with the world’ — (deduced from the reason and fitness of things, as well as from the express declaration of God) — directly apply to all the sources of interest, the fellowship, the habit of mind and conversation, which by the Scriptural standard are proved to be “not of the Father, but of the world V’* Or will an evangelical accuracy of doctrine, and correctness of outward deportment, be sufficient to stamp our profession with the broad seal of conformity to our Master’s image? —” They are not of the world, even as I am not of the world ‘Doubtless ’ (as Archbishop Seeker reminds us) — ’ we should endeavour to make religion agreeable; but not to make ourselves agreeable by leading our company to forget religion. We should, ’ every one of us, please his neighbour for his good;’ but not so ’ please men,’ as to fail in the character of ‘Servants of
1 Perhaps a profitable recollection may be gathered from the diary of a late excellent Minister — ‘Pardon me, O Lord, that I do not meet my friends more like a Minister of Christ.’ Jay’s Life of Winter. It was the opinion of the heavenly Leighton, — ’ that nothing takes off more from the authority of Ministers, and the efficacy of their message, than a custom of vain and frivolous conversation.’ Pearson’s Life, cxxvi. ‘I perceive too much compliance with worldly company and conversation. Oh my soul, if I give way to this, my usefulness will be much diminished. ‘Let me often remember, thai I renounced the world at haptismJ Diary of Legh Richmond. Life, p. 7L
2 Ephesians ii. 2.
3 “Touch not the unclean thing.” 2 Cor. vi. 17, with 14 — 16.
* 1 John ii. 16. 5 John ivii. 14, 16.
Christ.” We should be made in a fitting sense and measure, “all things to all men, that we may by all means save some;” but we shall lose ourselves, not save others, if we are quite different persons in the pulpit and out of it.’* These admirable sentiments fix the precise character and Scriptural limits of Christian courtesy, bounding it by the line of Christian edification, and distinguishing it by an entire disregard of our own interest, and a single devotedness to the main object of the salvation of immortal souls. 3 Indeed a successful attempt to ingratiate ourselves with the world, should rather afford matter for godly jealousy, than anticipation of advantage. To have attached the world by adventitious accomplishments to ourselves, while the Master, whom we profess to venerate, is still with them a “despised and rejected” Saviour, to a mind, reflecting vipon Scripture principles, is a matter of far greater alarm than of self-complacency. If they could not endure the conciliating attractiveness* of the Son of God, even whilst devoting himself to their service at an infinite cost to himself* — if they could count the great Apostle — (endued with so large a portion of his Master’s loveliness of deportment) — “as the filth of the earth, and the offscouring of all things,”’ they can only court our society upon the perception, that we approximate to their own standard rather than to these heavenly models.
Sometimes however this Ministerial association with the world is justified upon principle. It is said to operate as a restraint upon unbecoming conversation or dissipated recreation. It is even conceived to promise positive advantage, in recommending reUgion to more general acceptance. Yet surely the transgression of a plain command, having a primary reference to Ministers,’ can be nothing less than wilful sin ;* while the motive pleaded in its extenuation, marks the character of the sin, — “doing evil that good may come.” The best-intentioned motives can never justify the infringement of a Divine obligation, even if (what in the present case is contrary to fact and experience) the prospect of eventual benefit were both assured and satisfactory. But who does not know, that the awe and restraint of our presence cannot reach to the root of the evil? Its temporary and inefficient influence there-
1 Gal. i. 10. 2 Charges, p. 235. 3 Compare Rom. xv. 2. 1 Cor.ix.22. x. 33.
* See Luke vi. 22. 5 See Matt. xi. 16, 17.
Compare John xv. 18, with 13, 14. “> Compare 1 Cor. ix. 20 — 22, with 1 Cor. iv. 13.
8 The reference 2 Cor. vi. 17. is to Isaiah lii. 11 — a prophetic address to the Ministers of the sanctuary on their return from Babylon, though subsequently extended under the sanction of infallible authority, as a general rule of conduct under the Christian Dispensation. Poll Synopsis, in Isaiah liii, 11, and Comp. Ezra viii. 24 — 30.
’ 1 John iii. 4.
fore has been dearly purchased, by a lowering of the tone of the Ministerial character, by a yielding conformity to the taste, habits and conversation of the world, and by a virtual sanction of an erroneous standard of conduct.’ Would the Levitical high-priests have descended from their sacred elevation of immediate intercourse with God, to participate in the frivolities even of decorous worldliness? And why should we, under a more spiritual dispensation, be less separate, or our standard less heavenly? If indeed this connexion with the world should recommend us to their kindly consideration, yet no additional regard to our Master accrues from it; since we have usually been unable to mention his name with any glow of interest, nor has any feature of his holy image been illustrated or embodied in the spirituality of our conversation.^
It is a. lowed indeed, that our Divine Master occasionally associated with men decidedly adverse to his doctrine. But he could breathe a polluted atmosphere with perfect security, and therefore might venture, where common prudence would forbid those to follow, whose constitutions are predisposed to contagion. Besides, hisintercourse with the world was uniformly that of an Instructor, not of a Conformist; and he accomplished his important designs, not by accommodating his conversational subjects to their taste (except indeed when illustrating his instructions from the topics and circumstances of the day,) but by chaining down their wondering attention to “the gracious words, which proceeded out of his mouth.“‘’ But is our intercourse with the world thus conformed to our Master’s pattern? Are we ready to do” the hard and rough work of
1 ‘I fell into a mistake, when a young man,’ (observes Mr. Cecil) ’ in thinking, that I could talk to men of the world on their own ground, and could thus win them over to’ mine. I was fond of painting, and so I talked with them on that subject. This pleased them: but I did not consider, that I gave a consequence to their pursuits, which did not belong to them; whereas I ought to have endeavoured to raise them above these, that they might engage in higher. I did not see this at the time, but I now see it to hare been a great error.’’ Cecil’s Remains — a work abounding with most important thoughts upon the subject of the Christian Ministry. ‘That man is mistaken,’ (observes Quesnel) ’ who thinks to prevail upon the world, by confonning himself to its fashions and manners. The world will much sooner corrupt the heart which opens itself thereto.’ On Matt. xi. 8.
2 Massillon warned his clergy most pointedly against this species of self-indulgent delusion. — ‘We often,’ (he observes) ‘persuade ourselves, that we ought to adopt or acquiesce in the taste, the language, and the manners of the world, that wo may not bo unacceptable companions; but when the world courts, adopts, and is delighted with a Minister of the Gospel, that Pastor gives a decisive proof, that ho ceases to regard the decorum of his station, and the respectability of his character. “If ye were of’ the world” — said our Lord to his disciples — “the world would love his own; but because ye are not of the world, therefore the world hatcth you.” No, my brethren, the world does not run after a holy and respectable Pastor. Let us not deceive ourselves. To purchase the friendship and esteem of the world, we must sacrifice a’ certain part of the dignity and: gravity of our Ministry. TTie world does not give up in the smallest degree its baneful prejudices and dangerous Tnaxims, in order to unite itself with us. No! we must give up’ our consistency of character, to be admitted into its societies,’ Charges..
See p. 105.
bringing God into bis own world?’“‘Or are we not too easily satisfied wilb the influence of outward restraints, while no plain testimony has been delivered for him, “whose we are, and whom we” profess to “serve?” It has been justly remarked, that “a worldly state of mind is not less destructive of true holiness than grose sin.’”^ The example of Demas, the fellow-labourer of the Apostle, stands as a beacon at the close of the Ministerial Epistles, to remind us — even while invigorated by the glorious prospects of eternity — of the need of watchful carefulness against this baneful snare of our Ministry.*
Upon the full consideration of the subject, the Writer is constrained to express his decided conviction, that a very large proportion of our inefficiency may be traced to the source of worldly conformity. This needs no proof in the too frequent cases of decided love of pleasure and dissipation. ‘For’ (as Massillon asks his clergy) ‘after having fully mixed in the diversions and follies of the world, can you appear in a Christian pulpit, impressed with a sense of the importance of the Gospel and zealous for its success V Of such Ministers we would speak “even weeping,” that they are the sores of the church — that they have given more strength to the cause of separation, than the most powerful objections either to our established formularies or government — and (what is far more fearful) — that they are charged with the awful responsibiHty of (ragging
1 Cecil’s Remains. ‘Examine, when you mix with the world, if duty calls you — if it is for the good of men, and the glory of God — if it is his work you are going to do. Look up, and you will find, it was so with your Master. If he manifested himself in a village of Jewry, it was to do the work of his father; if at a marriage, it was to shew his power and to command authority to his doctrine; if in the house of a publican, it was to save a child of AbrahaTu: if at Jerusalem on the feast-day, it was to purge the temple.’ Massillon.
2 Bishop of Winchester’s Ministerial Character of Christ, p. 289. ‘Consider this also — whwh is a great truth — that every degree of love to the world is so much taken from the love of God.’ Bishop Taylor’s Advice to his Clergy.
3 Compare 2 Tim. iv. 10. with verses 6 — 8.
Not wishing to interrupt the direct line of argument in the text — we throw into the form of a note the suggestion (applying with equal decision to Ministers in every department of the Church) — whether an engrossing interest in icnrldhj politics does not canker the spirituality of Christian Ministrations’? ‘Politics and party’ (Bishop Burnet observed of his day) ’ eat out among us not only study and learning, but that which is the only thing that is more valuable — -a true sense of religion, with a sincere zeal in advancing that for which the Son of God lived and died, and to which those who are received into holy orders have vowed to dedicate their lives and labours. — These remarks — important in themselves — derive additional weight from being found in the preface to the last edition of the Pastoral Care, written only three years before the Bishop’s death, when we may hoi)e that the remembrance of his own course, (far too political for the sanctity of his oflico) suggested the caution. It is not meant, that the clergy should neglect the exercise of their civil privileges, or the enforcement of civil obligations. But surely the Minister of a “kingdom not of this world” ought to be ready to say of his own interest in the politics of this world — “Let the potsherd strive with the potsherd of the earth.” The more we are of politicians, and of party men, the less we are of Ministers; and the less of unction, fruitfulness, and comfort will be found in our work. — See some useful hint* to ministers in Scott’s Life, pp. 306, 307.
with them immortal souls down to perdition by their neghgence, or by the positive influence of their example.
But is not also the lax, indulgent approximation to the spirit of the world — either in our general habit and appearance — or in our intercourse with the world — a leading, though not always a tangible, cause of failure? Even the faithful exhibition of the cross must be materially weakened by a want of the corresponding exhibition of its power, in crucifying its Ministers to the lusts and affections of the world. A connexion with the world beyond the point of clear duty, (or even within these narrow bounds, without a heavenly temper) must bring us into a worldly atmosphere, which deadens the vigorous actings of a spiritual life, till, like the torpedo, we benumb every thing we touch. Conscience in a tender and susceptible state, might almost determine the question — What is the effect of such connexions upon the spiritual frame? Has there not been in this atmosphere a closer communion with the world than with God? Has not the spirit of prayer been we’ll nigh extinguished, and delight in the more spiritual exercises of our work fearfully lost? And does not our Ministry thus become (perhaps unconsciously to ourselves) weak, general, and indefinite upon the main point of separation from the world? Or, even if our exhortations reach the Scriptural standard of decision, must not their power be wholly counteracted by this compromising spirit?
Accurate and earnest statements of truth, combined with sociable conformity to the world, will give no offence, and bring no conviction.’ Cowper’s line — ‘If parsons fiddle, why may’nt laymen dance?’ — has at least as much truth as wit in it. If we go one step into the world, our flock will take the sanction to go two; the third will be still more easy, and the atmosphere more enticing, till at last it proves, “as a bird hasteth to the snare, and knoweth not that it is for his life.”’* ‘The Minister, therefore, who would not have his people give in to worldly conformity such as he disapproves, must keep at a considerable distance himself. If he walks near the brink, others will fall down the precipice.’^ ‘A preacher who enjoys the smiles of the world, can hope for little success from
‘The “way is still narrow,” and “the gate is” yet “strait.” The world will allow us to say this officially, to read it in the lesson of the day, and to amplify the solemn saying in a sermon. But if we mean what we preach, and awaken men’s belief of our sincerity in the interval between one Sunday and another, then begins the debate between a Minister and his flock. So long as he is not missing in the circles of pleasure, he may deUver without suspicion the most fearful warnings of God against a slumbering world; and none will molest him. But the moment his own example comes in aid of his doctrine, and irritates the consciences of those around, his creed is discovered to be false and foolish.” — Antichrist. By the Rev. J. Riland. Pp. 49, 50.
Prov. vii. 23. Scott’s Life, p. 122,
God;’ but ‘a Minister of the Church, who is entirely disengaged from the love of earthly things, is a great treasure, and a great “consolation” to her.’’