Conformity to the World

by Edward Hoare

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.

Recognition of the Distinction.

There is conformity to the world when we ignore the distinction between the people of God and the world; and this, I believe, lies at the very root of the subject. There is nothing more unpopular to the world than this distinction. The prevailing theory of worldly persons is, that all are very much alike, provided only that they are virtuous and amiable; and there is nothing which they dislike more than the idea of a peculiar people, separated unto God in Christ Jesus. They would wish to be considered right in their opinion, as their more religious friends are right in theirs; and if the servants of God will only concede this one principle, the men of the world will bear almost anything at their hand.

I am well aware of the practical difficulty of maintaining the distinction. In many things the world conforms to the Church, as the Church does to the world; and the line is so shaded off on both sides, that it is almost beyond man’s power to trace it. The state of things is very much like two dissolving views at the time when they are passing from one to the other. There is a faint sketch of both, but no clear outline to either. Then, again, the last thing that we desire is to see our young people assuming to themselves a spiritual superiority, and saying to others, ‘Stand aside, for I am holier than thou.’ But still the distinction is drawn by God in His Word, and we are guilty of thorough conformity to the world if we set it aside. Happily, we are not called to decide where each individual stands; and I know few things more painful than to hear persons discussing whether individuals are converted or not. But still the existence of the distinction in its broad outlines must lie at the basis of a great deal of our practical conduct, and must not be allowed to disappear from our guiding principles. If we are in Christ, adopted as His own holy family, we must not be afraid of acknowledging Him, or ashamed of being identified with His people.

Dress.

We are conformed to the world when we adopt the dress and appearance of the world. I do not mean to say that Christians are called to make themselves eccentric in their appearance, or altogether to ignore the changing fashions of the country. I do not believe that worldliness is avoided by having a stereotyped dress like nuns or Quakers. The principle by which, I think, we ought to be guided, is never to be either in the advance of the fashion, or the extreme of it; but, when it has become the costume of the country, to adopt it in moderation. There is no risk of eccentricity if a person abstains from a new fashion until it has become so common as to be a part of the national costume, and if it is then adopted in great moderation there will be nothing at any time to attract attention.

I know that some take a different line, on the plea, as they say, that it is necessary to dress according to their station, and that the style of the dress should be regulated by the income of the wearer. Thus, I have known some cases of palpable inconsistency in mistresses, and even Sunday-school teachers, who have gravely exhorted their servants or scholars against a style of dress which they themselves were wearing at the time. But, if the quality varies with the income, which I quite admit, does it follow that the style should? What is not modest apparel for the maid, is no better surely for the mistress: and if it is wrong for the scholar to be showy, it is wrong likewise for the teacher. Others I have known who have professedly dressed in the height of the fashion in order to increase their influence with worldly persons; but surely this is a low and human policy, and it would be far better for all parties simply to adhere to Scripture. Human nature has always been the same, and women loved smart dressing 1800 years ago just as much as they do now. The costume, of course, was different, so that the actual directions of those days will not apply to our own; but the taste was the same, and the Scripture teaches us plainly that Christian women ought, for the Lord’s sake, to keep that taste in subjection and restraint. The language of St. Paul is, ‘In like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array; but, which becometh women professing godliness, with good works.’ He considered modest apparel to be the true adornment of a Christian woman, and surely any deviation from it is a direct act of conformity to the world. The words of St. Peter are to the same effect, ‘Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of great price.’ (1 Pet. iii. 3, 4.) Surely such passages show that there is a sin in stylish dressing, and that the Christian lady will be distinguished from the fashionable world by the quiet modesty and becoming simplicity of her appearance.