SERMON X. ON CONFORMITY TO FASHION AND THE CUSTOMS OF THE WORLD. ROMANS, xii. 2.-Be not conformed to this World. "Ir is impossible to admit this doctrine," exclaims the man of the world. "Am I forbidden to conform to the world? Absurd and reprehensible precept! It is the business of a polite education, and the study of every man of sense, to acquire such habits as qualify him to conform to the world with gracefulness and address. I look around," continues he," and see the ablest and most celebrated among mankind labouring to please the world, by complying with all its extravagancies. On the other hand, I see those who are singular in their opinions and conduct, however virtuous and innocent they may be, the objects of censure and of ridicule. I conclude therefore, that the Christian religion does not command a non-conformity to the world; or if it does, that this is one among the internal evidences of its want of foundation." Such probably are the ideas of a worldly-minded man, on hearing the text repeated. But however he may deceive himself with false reasoning, it is evident to every candid mind, that the text forbids conformity to the world in plain and express terms, and without the possibility of evasion. Be not conformed to this world. Language cannot more directly utter any prohibition. I affirm that the Christian religion certainly does forbid us to conform to this world, however strange it may appear to the man of the world; and, instead of an evidence of want of truth, that this prohibition conveys an idea of its heavenly extraction. No religion but that which originated from Heaven, could teach so sublime and magnanimous a morality. It is to be lamented that some cautious moralists appear to be under the influence of a fear to offend, which induces them to explain away any doctrine which is unpalatable. They exercise great ingenuity in devising limitations and exceptions to rules which oppose the general inclination. But it becomes every faithful servant of Jesus Christ, to teach such doctrines as he finds in the Gospel, and as his own conscience assures him to be true, though they should appear paradoxical to proud philosophy, and impracticable to the infirmity of human nature. The ministers of the Gospel, may indeed please men for their good, when they do not violate the truth of neglect their duty; but St. Paul says, If I yet pleased men, (by improper compliances,) I should not be the servant of Christ. However then it may displease men, it is the preacher's duty to enforce the prohibition of the text in its plain and unsophisticated meaning; which is, that the true Christian must not be conformed to this world. But it is proper to make a few observations on the Scriptural sense of the word "world." It means a predominating system of conduct and sentiment opposed to good morals and true religion. It comprehends that part of mankind only who are influenced entirely or chiefly by the lust of the flesh, the lust of the eye, and the pride of life; and who, by dint of audacity and falsehood, make proselytes, and lead the fashion. Such persons, even in common language, call themselves the world. All who tread not in their footsteps they consider and represent as no less insignificant than obscure. Versatility of morals and manners, and a compliance with the vices and vanities in vogue, constitute, in their opinion, the summit of all human excellence. To have a great deal of the world,* to be persons of fashion and of the world, is considered as a much more desirable character, than to be an Israelite indeed, an honest man, or a pious Christian. The world then in the Scriptures, when it is censured in the aggregate, means the wicked part of the world, which appears unhappily to constitute so large a part, that, by a very natural figure of speech, it is put for the whole. It is evident then, without any refinement, casuistry, or sophistry, that nothing can be more reasonable than a prohibition to conform to a wicked world. To correct the vices of a wicked world, is the business of all morality and all religion; and if any arguments should prevail on great numbers not to conform to it, a reformation must be produced in the whole, and the wicked at last become a minority. Numbers keep them in countenance, and every one who conforms, adds confidence to the party. But not to dwell too long on general topics, I proceed to offer to your consideration several practices, to which many who call themselves Christians conform, but which they must anxiously avoid, if they have any serious expectation to receive the reward of a Christian. Lust, avarice, and pride, seem to be the principles which influence the conduct of worldly-minded men. *Avoir du Monde. 圈 By the abuse of language, and by the arts of the seducer and adversary of human nature, these three principles acquire names far less odious than those which I have given them, and which are indeed their right appellations. Thus lust is denominated gallantry, or sentimental tenderness; and the love of pleasure, youthful gaiety. Avarice is called the spirit of enterprise, industry, economy, frugality, and a talent for the conduct of business. Pride passes under a thousand names and shapes; it is ambition, it is taste, it is spirit, it is activity, it is a just sense of one's own rank and dignity, it is every virtue and excellence; for it can assume the shape of those which are most contrary to its nature, even charity and humility. Let it be remembered, that under pride I comprise vanity, which, though sometimes distinguished from pride, is certainly a species of it. With respect to lust, the passions of youth are strong; and it is to be hoped that much will be forgiven us in consideration of our infirmity. But much of the corruption which is in the world through lust, arises not from strength of passion, or infirmity of reason. It arises from mere wantonness and presumptuous wickedness. Violations of chastity, are so far from causing shame in the man of the world, that they are often the occasion of his boasting, and the subject of his merriment. Many have brought themselves to commit acts of impurity without the smallest degree of remorse, not as submissions to sin after painful reluctance, but as acts which distinguish them for spirit, and give them the enviable title of men of pleasure. Unlawful pleasures are strictly forbidden in the Scriptures, but they are pursued, in preference to all others, by the man of the world, because they are unlawful. It is a remark confirmed by experience, that human nature, when left to its own conduct, tends to whatever is prohibited, apparently for no other reason than because it delights in frustrating restraints and despising authority, Look into the gay world, and observe with what levity sins, to which eternal punishment is threatened, are mentioned in conversation. The most intemperate and indecent indulgences are palliated, if not praised, as youthful sallies and harmless frolics. But does the impudence and wickedness of men alter the nature of things? and are violations of chastity less criminal in the eye of Heaven, because men have consented to connive at them? No; they are still most heinous sins, according to the Gospel of Jesus Christ, in whatever light they may be considered by the man of the world, and the man of fashion. Can then the Christian conform to the world, in this instance, without giving up all just pretensions to Christianity? He must add hypocrisy to lust, if he can join the debauchee in wantonly indulging or palliating the irregular and excessive lusts of the flesh. He will, indeed, like all human creatures who possess human passions in their natural strength, feel tendencies to sensual indulgences; but he will differ in this from the profligate worldling, that he will indulge himself only in lawful and regular methods. If he has not the command of concupiscence, he will enter into the state of matrimony, and live in innocence and mutual love. Marriage is honourable in all, saith the Apostle, and the bed undefiled. And here I cannot help animadverting on the unlawfulness of living in a state of vicious celibacy, |