General Principles.
(1.) Conformity to the world is quite distinct from immorality.
It is a very common thing for persons to say that there is no harm in such or such an amusement; by which they mean that there is no profligacy. But conformity to the world is a totally different thing to profligacy; and though there is no profligacy, there may be the most thoroughgoing worldliness. The world, in many cases, condemns open vice as much as the people of God do. It is most unjust in its sentence; as, for example, when it brands the poor woman with infamy, and admits her abominable betrayer into the unrestrained enjoyment of society. But in many cases it is extremely severe, and it would not be just, or true, to identify it with debauchery or low-lived habits. It is altogether far more refined in its character; and though it may be perfectly true of a young man that he is quite steady, and free from low vice, it may be equally true that there is no love of the Lord Jesus in his heart, and that he belongs entirely to those described by the Psalmist, ‘the men of the world, who have their portion in this life.’ It may be quite impossible to lay your hand upon any one thing that he does, and pronounce it immoral; but equally impossible to discover in him anything that savours of the things which be of God, or that proves him one of those whose conversation is in heaven.
I regard this distinction between immorality and worldliness as one of the utmost importance in the consideration of the subject; for I have known many cases in which Christian parents bring questions to the test of immorality, rather than to that of worldliness. If there be no immorality in any course of action they are satisfied, without stopping to consider whether it is most in harmony with the mind of the world or with the mind of God. But, if immorality and worldliness are entirely distinct in their character, it is clear that this latter test is the only one on which we can rely. If the mind of the world were the same as the mind of God, then, of course, we ought to be satisfied if there is nothing in a young person’s conduct which the world condemns; but if it be a fact that the mind of the world is opposed to the mind of God, then in His sight we may be altogether wrong, though the world can discover no harm whatever in our conduct. A young person may be quite steady, and yet altogether worldly; quite free from habits of dissipation, but conformed at the same time to the world; perfectly moral, but of the world, and in it.
(2.) Again, conformity to the world does not consist in diligent attention to the business of life. The rule for the servant of God is; ‘Whatsoever thy hand findeth to do, do it with thy might;’ and we may be perfectly sure, that God’s name will never be honoured by negligence in a Christian calling. On the other hand, the effect of the Gospel on the heart will be to render the Christian man pre-eminently effective in that state of life in which it shall please God to place him. There is nothing in spirituality of mind to make a person a bad man of business, or to give any apology for ineffectiveness in common life. If a Christian man is inaccurate in his accounts, unpunctual in his appointments, and muddling in his arrangements, it is the effect not of his religion, but, generally speaking, of his indolence; for if his religion were properly applied, it would lead him to act on the scriptural maxim, ‘Not slothful in business, fervent in spirit, serving the Lord.’
(3.) Once more, separation from the world does not consist in eccentricity. Christian persons are not called upon to look out for opportunities for making themselves different to other people. Our Lord came, it is true, to redeem us to Himself ‘a peculiar people.’ But that peculiarity is perfectly distinct from singularity, or eccentricity. It refers simply to the sacred position of the Lord’s people, as redeemed by His blood, and so made His own, an especial people unto Himself. It is the result of the great truth taught in the text: ‘The Lord’s portion is his people: Jacob is the lot of his inheritance.’ If the blessed fact that we are His, be consistently followed out in daily life, the distinction will be quite sure to make itself felt; and it is the duty of the child of God not to shrink from its being so felt. If we be amongst the Lord’s people we must not be ashamed of it, but must be prepared for anything that may arise out of the peculiarity of our high calling. But the Christian is not called to go out of his way to make the distinction conspicuous, or to attract attention by anything of his own choosing. If the Lord makes him a marked man, it is well; but if he makes himself one, though he may really desire to adorn the Gospel, he may by his own folly make it appear ridiculous.
What, then, is conformity to the world, and what is the practical development of it in common life? Its general principles we have already ascertained. It is living according to the mind of the world, instead of the mind of God; and, as far as general principle is concerned, there will probably be but little difference amongst Christian persons. The real difficulty lies in the application of this principle to daily life, and in ascertaining where to draw the line between that which is desirable and that which is undesirable, for those whose desire it is to be conformed to the will of God. In many happy cases there is no difficulty at all, for it disappears before the power of a new affection. The new affection which God has planted in the heart is so strong, and so warm, that it settles all questions without discussion. The new taste finds no relish in the old habits, and the result is that they drop off of themselves, like the leaves in autumn. But there is not always this strength in the new affection; and there are those who are thoroughly sincere in their desire to follow Christ; and who, we hope, have really begun to follow Him; who still want help in making up their mind as to the line they ought to take. They have to decide on their course of conduct, and sometimes without any counsel from their friends. They wish to be faithful to their blessed Saviour, but they are anxious not to give needless offence. They are afraid of paining those whom they respect and love, and there is a delicate feeling of modesty, which makes it extremely painful for them to make a higher profession than those around them. For such cases, a few practical suggestions may be an assistance.