Non-Conformity Without Controversy, Table of contents
THE CONTENTS.
THE words of the Text, words either of Counſel, Caution, Command, p. 1.
Here conſidered as a Prohibitive Precept, 1 The Act forbidden, ibid.
2 The Object to which it hath relation, 2
What is not forbidden. Not living in the world, All uſing of the world, All converſe with the men of the world, ib.
Two things forbidden to Chriſtians in relation to the world, Affection, Imitation., ib.
Doct. It is the duty of Chriſtians to be Nonconformiſts to this world, 2
1. Explication. Two things opened, 1. What is meant by the world, its Frame, Family: Here, meant the Family, 3
Five Reaſons, why the worſt of the World are called the World, 4, 5, 6.
2. What it is to be a Nonconſormiſt to this World, 7, 8, 9.
Wherein conformity to the World ſtands:
In, 1 Approbation, 2 Imitation, 9
Wherein a Nonconformity ſtands: In Judgment, Affection, Converſation, 10, 11
Not conforming to the World's Rules, Examples, 12
2 Confirmation. 1 Reaſons in general▪ what a Chriſtian is 1 Called from. 2 Called to: 1 Holineſs, 2 Happineſs, 13, 14, 15
2. Reaſons in particular. 1 Conformity to God and the World, cannot conſiſt, 16
2 This World is one of a Chriſtian's declared Enemies, 17
3 Chriſtians are predeſtinated to another Conformity, ib.
4 What was a Chriſtian's Rule before converſion, cannot be after, ib.
5 One End of Chriſt's living on Earth, was to give us an Example to conform to, ib.
6 It is a Debaſement to a Chriſtian, to be a Conformiſt to this World, 18
3 Vindication. Queſt. Whether all conformity to this World, be unlawful? 19
Conformity diſtinguiſhed into
Civil 19
Sinful, 28
Doubtful, 30
Advice given concerning Doubtful Conformity, ib.
4 Application. 1 Information. 1 What is the Character of a true Chriſtian, 32
What to judg of thoſe who are Conformiſts to this World, 34
3 Why Nonconformiſts to this World, are ſo much hated, 38
Exhortation. Three things handled,
1 The chief Cauſes of a Conformity, viz.
1 Slaviſh fear of the World's frowns, 41
2 Sinful love of the World's favours, ib.
Four things men naturally affect,
1 To be thought ſome-body in the world 42
2 To be free from the world's hatred, ib.
3 To have company in their way, 43
4 To have Elbow-room. 44
2. Diſcoveries, whether we are Nonconformiſts to this world,
By being unlike the world, 50
By being Conformiſts to another world, 50
Enquiries hereupon made,
General,
Particular, ib.
1 General Enquiry, What conformity to thoſe in Heaven? 50
Queſt. Who are in Heaven?
Anſw. God,
Chriſt,
Angels,
The Spirits of juſt men made perfect, ib▪
Trials of our conforming to God in our Judging, 51
Affecting, ib.
Conformity to Chriſt in Sufferings, 53
Sanctity, 55
To Angels: In doing the will of God on Earth, as they in Heaven: That ſhewed in five particulars, 57
To the Spirits of juſt men: That ſhew'd in two particulars, 60
2. Particular Queries,
1 What Language do you ſpeak? 62
2 What Life do you live? ib.
3 What Works do you do? ib.
4 What things do you moſt look after? 63
5 What world do you moſt provide for? ib.
6 What world do you account your home? ibid.
7 What Intereſt do you moſt rejoice in? 64
8 From what world do you fetch all your comfort? ib.
9 What Promiſes do you moſt prize? ib.
10 How do you do the Civil buſineſſes of this life? ib.
3. Directions, that we may be Nonconformiſts to this world, 65
1 Compare both worlds together, ib.
Both worlds compared in ſeven particulars, 65, to 71
The Queſtion put upon this compariſon, Which world is moſt worthy of our conformity? 72
2 Compare together the loſs of conforming, the gain of Not-conforming, ib.
The gain and loſs of Conformity, compared, 71, to 78
The gain and loſs of Not-conforming to the world, compared, 78
What a Nonconformiſt to the world gains.
1 A good report from godly men, 79
2 A good report from God himſelf, 80
That thoſe VVorthies (mentioned Heb. 1….) lived and dyed Nonconformiſts to the world, 81
3 Compare together the Rules and Examples of the World, and of the World, 82
Ʋpon comparing them, three things conſidered
1 Which moſt worthy of our conformity, 83
2 To which we are moſt engaged to conform, ib.
3 By conforming to which, they will be moſt advantaged, ib.
1 Which are moſt worthy of our conformity:
An examination of the world's Rules for Judging, Practice, found to be Corrupt, Naught, 83
An examination of the world's Patterns and Examples, and they found to be ſuch, 84
An examination of the Rules of the Word, and they found to be holy and pure, ib.
Rules for Judging, Three, 85
Rules for Practice, Five, 86
An examination of the Patterns and Examples of the Word, 87
An Objection againſt Scripture-Examples, anſwered in two things, 91
The reſult of this Compariſon; and the Rules and Examples of the World found to b
1 More high, 88
2 More holy, 89
3 Having better and higher approbation than thoſe of the world, 93
Queſt. By whom they are approved? ib.
By God himſelf, ib.
By thoſe that are godly, 94
One day by all, both good and bad, ib.
4 Most ſafe for Eternity, 95
5 Most becoming a Chriſtian's Calling, Profeſſion, Spirit, 96
6 Most Conſolative, 97
7 A conformity to them, a Christian's wiſdom, 100
2 To which we are most obliged to conform, God, or the VVorld, 101
Qu. VVhichWhich hath done most for you? 102
VVhichWhich can do most for you? 103
3 By conforming to which, we ſhall be most advantaged, ib.
Two things enquired into, VVhichWhich promiſeth most? VVhichWhich threatneth most? 104
The Motives wrapped up in the Directions, 106
Eleven particular Directions, that Christians may be Nonconformiſts to this world, 106, to the end.
A NON-CONFORMITY
Commanded and Commended.
Rom. 12. v. 2.
And be not conformed to this world.
THE words conſidered in themſelves, are either words of, Counſel, iſſuing from the Apoſtle's Wiſdom; or words of Caution, iſſuing from the Apoſtle's Care and Love; or words of Command, iſſuing from the Apoſtle's Authority: Be not conformed to this world.
We will conſider them as a prohibitive Precept, wherein we have
1. The Act forbidden, and that is Conformity.
2. The Object to which it hath relation, and that is, to this world.
And mark, it's ſaid, to this World, foreign, not to the world, but to this world. The Greek word taken ſtrictly, ſignifies the preſent Age of the world; ſo as if the Apoſtle ſhould ſay, Be not conformed to this Age; intimating, that it was an Age wherein Sin and Corruption did more abound. But we ſhall take it more largely; ſo, this World, as diſtinguiſhed from another World. There is the World that now is, and the World that is to come. It's ſaid of Demas, That he embraced this preſent world. So the thing forbidden, is not being in the world, nor uſing of the world, nor all converſe with the men of this world; but it is conformity to this world that is forbid.
There are two great things the Scripture forbids us, in relation to the world:
1. Affecting of it, Love not the world.
2. Imitating of it, and conforming to it; ſo here, Be not conformed to this world.
Doct. It is the duty of Chriſtians to be Non-conformiſts to this world.
In handling of it, we ſhall ſpeak to four things:
1. The Explication.
2. The Confirmation.
3. The Vindication.
4. The Application.
1. For Explication; ſo two things come to be opened:
I. What is meant by the world to which Chriſtians are not to conform.
II. What is meant by being a Non-Conformiſt to this world.
I. What is meant by the world that Chriſtians are not to conform to. To let paſs the ſeveral acceptions of the world in Scripture, It may be underſtood either of the Frame or Family of the World.
1. For the Frame; ſo for what the world conſiſts of; ſo for the Heavens and Earth, and the things contained in them, Heb. 1. 2. By whom alſo he made the world. So it is not here underſtood.
2. The Family of the world; ſo the world is taken for the perſons that inhabit this lower world, the Earth: and ſo in Scripture, for the wicked of the world, 1 Joh. 5. 19. The world lieth in wickedneſs. Where by the world is not underſtood the Frame, but the Family and men of the world; who by a ſpecial appellation in Scripture are ſtiled the men of the world, Pſal 17. 14. and the children of this world, Luke 16. 8.
And the reaſons why they are called the world, are theſe.
1. The worſt are the moſt of the world, they take up moſt room in the world; the Godly are a little Flock. Who can number the duſt of Atheiſts, Swearers, Drunkards, Sabbath-breakers, Covetous, Prophane? How few are thoſe that fear an Oath, to thoſe that ſwear? How few are thoſe that ſanctiſie a Sabbath, to thoſe that prophane it? How few are thoſe that call upon the Name of the Lord, to thoſe that blaſpheme his Name? How few are thoſe that fear God, to thoſe that fear him not?
2. The worſt are for the moſt part the greateſt of the world, they are the moſt flouriſhing part of, and people in the world; and they are the world's ownlings, whom the world loves, as our Saviour ſaith, The world will love its own. They are the Diamonds of the world, and the godly are but the Pebbles, They are the perſons in eſteem, when the godly are accounted the foreign, off-ſcowring of the world. They are the men that have moſt worldly wiſdom, moſt worldly wealth, moſt worldly honour, and therefore called the world.
3. The worſt are called the world in regard of affection; they love the world, and the things of the world. They ſavour the things of the world, and ſavour of the world; they ſmell of the world, as Eſau's garments did of the Field. The ſaying is, Ʋnum quodque illud eſt quod amat; every thing is that it loves. Affections work a change, eſpecially that of love, which in a manner changes one into the perſon or thing loved. Hence it is the worſt are called the world.
4. The worſt are called the world, in reſpect of Converſation; they are carnali converſatione Mundo dediti, as an Expoſitor ſaith, they are wholly addicted to, and given up to the world; the world is the Principle from which, and the End for which they act; they riſe no higher in their converſation, than the world; their converſation is not in Heaven; they do all carnally; ſo they eat, and ſo they drink; ſo they live, and ſo they dye; and therefore called the world.
5. The worſt are called the world, Becauſe they are all for the world; for the Riches, and Pleaſures, and Profits, and Vanities of this preſent world. If they can have but thoſe things, they care for no more. They make the world their reſt; they muſt have the things of the world, or elſe they dye. Give them the things of the world, and it ſufficeth. The things of another world, they mind not, they deſire not, they ſeek not after. What they look after and covet, lies below. As the Duke of Alva, when he was asked by the King of France, Whether he had ſeen a great Eclipſe that was of the Sun? Replied, That he had ſo much to do on Earth, that he could not have while to look up to Heaven. So it is with theſe; a Portion in this life, and in this world, is the higheſt in their eſteem; as that prophane Duke of Burbon ſaid, He preferr'd his part in Paris, before his part in Paradice. And upon this account the worſt are called the world; and this is that world that is chiefly meant, to which Chriſtians are to be Non-conformiſts.
So much for the firſt.
II. Conſider, What it is to be a Nonformiſt to the world: ſo, in handling that, we ſhall do two things:
1. Shew you wherein Conformity to the world ſtands.
2. Wherein Nonconformity ſtands; and ſo ſhall ſhew you what it is to be a Conformiſt and a Nonconformiſt to this world.
The words in the Original are foreign, which Beza renders the Configuremini, Be not configured to the world. Some render them (and ſo the Vulgar), Nolite conformari, Be not conformed, as here in the Text. The words may be rendered, Be not figured or faſhioned according to this world, 1 Pet. 1. 14. Not faſhioning your ſelves, &c. where the word is the ſame in the Original, with that in the Text. Having done this, I now come to ſhew wherein
1. Conformity to the world ſtands. Conformity ſuppoſeth and implies a pattern to which one doth conform. What is Conformity but a walking or working by a Rule or Pattern, out of a ſtudy and deſire to imitate it? So conformity to Chriſt ſtands in the imitating and following the Pattern that Chriſt hath left us, and writing after the Copy he hath given us; treading in his ſteps, 1 Pet. 2. 21. Leaving us an example, that we ſhould follow his ſteps. So conformity to the world ſtands in treading in the world's ſteps, writing after the world's Copy, following the world's example. The world hath its Tables, which it hangs forth for a pattern of Conformity to others. It hath its Samplers, wherein is a deſcription of its actions, for the imitation of others. There is a Scheme and Figure of the world, according to which it wonld have all to faſhion themſelves. It knows that man is foreign, a Creature that is apt to imitate, who will be working according to ſome Pattern or other; and therefore hath its Patterns of all ſorts, which it hangs forth to gain his Conformity. So then there are two things that make up conformity to the world, and that make a man a Conformiſt to the world.
1. Approbation.
2. Imitation.
1. Approbation; when a man in his judgment approves of the world's Principles and Practiſes, concluding that beſt that the moſt of the world ſay and do; That the world's way of worſhipping God, is the beſt way; That the world's way to Heaven is the eaſieſt way, and therefore to be choſen.
2. Imitation: This follows upon Approbation: He likes the Copy, and therefore reſolves to write after it. He likes the Pattern, and reſolves to imitate it. As it is in writing, we firſt look on it, and like the Hand-writing, and then there is a taking of Pen in hand to write like it. In a word, Conforming to the World ſtands in this, When a man is inwardly and outwardly, not what God, but the world would have him to be. When a man judgeth as the world judgeth, thinks as the world thinks, ſpeaks as the world ſpeaks, acts as the world acts, loveth as the world loveth, delights as the world delights, hates as the world hates. When a man's carriage and diſpoſition is the the ſame with the men of the world; when a man maketh the rule of his life to be the ſinful Manners, Cuſtoms, and Examples of the world, and ſalves all with worldly diſtinctions and limitations.
II. What Nonconformity to the World is, and what it is to be a Nonconformiſt to the World.
Nonconformity to the World conſiſts of theſe things:
1. A Nonconformity to the World in Judgment. He that is a Nonconformiſt to the world, muſt judg of things otherways than the world doth. The world calls evil good, and good evil; the world puts darkneſs for light, and light for darkneſs; the world thinks the ways of God unequal, the ſervice of God burthenſome, the Servants of God fools, the Miniſters of God illiterate Dunces, Religion it ſelf irrational: It thinks Holineſs ſingularity; and ſtrictneſs and preciſeneſs in the ways of God, to be fooliſh ſcrupuloſities. It thinks great ſins little ones, and little ſins to be none at all. It thinks Repentance and Salvation to be the eaſieſt things in the world, and that the way to Heaven is not ſo hard as the Scripture makes it. What a low opinion hath the world of ſin, judging is not to be ſo evil as it is? What a low opinion hath the world of Grace, thinking it not to be ſo excellent as it is? What a low opinion hath the World of Chriſt, thinking him not to be ſo neceſſary, amiable, and deſirable, as he is? What a low opinion hath the world of Heavenly things, and the great things of Eternity, thinking them not to be of that everlaſting concernment as they are? What a low opinion have they of the Saints of God, thinking them not to be ſo excellent and uſeful as they are? What a low opinion have they of Religious Duties and Ordinances, thinking them not to be ſo neceſſary, ſweet, and heavenly, as they are? So this is the firſt thing, Wherein a Chriſtian is to be a Nonconformiſt to this World, In point of Judgment▪ He muſt judg of things otherways than the World judgeth.
2. A Chriſtian muſt be a Nonconformiſt to the World, in reſpect of Affection. He muſt have his Affections ſet upon higher objects than thoſe things the affections of worldly men are ſet upon; he muſt be unlike the world in his love, deſires, and delight. The World loves nothing but what is like it ſelf; none but thoſe in whom it eſpieth its own conditions and diſpoſitions; he muſt be unlike the world in his ſorrow, grief, and mourning, which is for worldly croſſes, not for ſin; it mourns more for the Effect, than the Cauſe. The Affections of the World run with a byaſs towards the World; they are all edged and pointed downwards; they always face ſome Worldly Object. And in this particular a Chriſtian is to be a Nonconformiſt to the World.
3. A Chriſtian muſt be a Nonconformiſt to the World in reſpect of Practice. A Chriſtian muſt not do as the World doth; he muſt not conform to the World in reſpect of its
Rules,
Examples.
He muſt not walk by the Rules the World walks by: He muſt not imitate the ſame Patterns: the life of a Chriſtian muſt be a life ordered by the Rules and Examples of the Word, not of the World. His Principles from which he acts, his Rules and Precepts by which he acts, and his Ends for which he acts, muſt be higher than the World.
And thus much for the Explication.
II. For the Confirmation of the truth of the Doctrine: So conſider the grounds and reaſons, Why Chriſtians muſt be Nonconformiſts to the World.
Firſt, They are to be Nonconformiſts to the world in reſpect of their Calling. A Chriſtian's Calling, and his Conformity to the world, cannot conſiſt nor ſtand together. To make this out, conſider
1. What a Chriſtian is called from.
2. What a Chriſtian is called to.
1. What a Chriſtian is called from. He is called from the world, he is called out of the world; and ſo he is called from a conformity to the world: John 15. 19. I have choſen you out of the world. The Church is deſcribed to be a company of faithful ones, choſen and called out of the world. Now, What is this calling out of the world? It is not calling them from living in the world. It is not calling them from uſing of the world; it is not calling them from all converſing with the world; but it is a calling them from conforming to the world, Rev. 18. 4. Come out of her my people; (i. e.) Have nothing to do with Babylon's Manners, and ſinful Cuſtoms, and corrupt Forms of Worſhip.
2. Conſider what Chriſtians are called to, 2 Pet 1. 3. they are ſaid to be called to Glory and Vertue. Chriſtians are called to Holineſs and Happineſs. And upon this account he muſt not be a Conformiſt to this world.
1. He is called to Holineſs▪ 1 Pet. 1. 15, 16. Be ye holy. Now Holineſs conſiſteth not with conforming to the world; the world is unclean, impure, unholy; 1 Joh. 5. 19. The world lieth in wickedneſs; it lies like a Beaſt in its own dung and filth. Conforming to the world, is being like the world, and bearing the image of the world; and ſo it is to bear the image of that that is unholy and unclean. A Chriſtian is called to bear another image; he is called to be like God. But none can bear the Image of God, and the Image of the world too. God is infinitely holy; and he that will be like to a holy God, muſt be unlike an unholy world: Jam. 1. 27. it is there made one part of that Religion that is ſaid to be pure and undefiled, For a man to keep himſelf unſpotted of the world: which ſhews that the world is a beſpotting and defiling thing. 2 Pet. 2. 20. we read of the pollutions of the world. If you look upon that Scheam and Figure of the world that St. John hath drawn, 1 Joh. 2. 16. you will find, whatever is in the world, is all luſt. So Tit. 2. 12. we read of worldly luſts. And if you will ſee what the way, and courſe, and practice of the world is, you have it in 1 Pet. 4. 3. exceſs of Riot, Drunkenneſs, Revelling, &c. So then it cannot be, that a Chriſtian's being called to holineſs, can conſiſt with a conforming to this world.
2. Chriſtians are called to Glory. As to Holineſs, ſo to Happineſs. Now calling to glory, and conforming to the world, cannot ſtand together. Prov. 15. 24. The way of life is above to the wiſe. That way that leads to glory, lyes above the world. Thoſe Principles from which a man acts, thoſe Rules by which a man acts, and thoſe Ends for which a man acts, that acts for Heaven, and ſeeks for Glory and Immortality, are all higher Principles, Rules, and Ends, than thoſe of the world, and far above them. The world's way will never bring a man to glory; it may bring a man to worldly Honour and Preferment, but will never mount a man to the enjoyment of the things of that world that is to come. The world hath kept many from Heaven, and is ſtill the great block and hinderance in the way to Heaven. How many have the curſed courſes and examples of the world, undone and damned? And how often doth the Scripture cautionate all to take heed of the world as a dangerous Rock, againſt which a thouſand Dema… have daſhed themſelves, and made ſhipwrack of Faith and a good Conſcience.
Secondly, Conſider ſome particular grounds, Why Chriſtians are to … Nonconformiſts to the world.
1. Conformity to God and the World, cannot ſtand together, no more than the love of God and the love of the World can, 1 Joh. 2. 15. If any man love the world, the love of the Father is not in him. There is an antipathy and contrariety between God and the World. A man is never more like God, than when he is moſt unlike the World. Now a Chriſtian is to conform to God and Chriſt. The firſt and beſt, is ſaid to be the Rule of the reſt. Chriſt is our higheſt and beſt Pattern. Here is no ſerving of two Maſters; no conforming to two contrary Patterns. He that will be a Conformiſt to the World, muſt be a Non-conformiſt to God and Chriſt.
2. The world is one of the declared Enemies that a Chriſtian is to fight againſt: worldly luſts, as well as fieſhly luſts, fight againſt the ſoul; ſo that conforming to the world is taking part and ſiding with our Enemy. The Apoſtle ſaith (Gal. 6. 14.), The world is crucified to me, and I to the world; (q. d.) The world and I are upon equal terms of defiance; I neither care for the would, nor the world for me.
3. Chriſtians are predeſtinated to another Conformity than that to the world: Rom, 8. …9. For whom he did fore-know, he alſo did predeſtinate to be conformed to the image of his Son. Not to the Image of the world▪ Conformity to the world conſiſts not with that Predeſtination.
4. What was a Chriſtian's Rule and Pattern before converſion, cannot be his Rule after. Before converſion the world was ſo: Eph. 2. 3. The Apoſtle tells the Epheſians, that before converſion they walked according to the courſe of the world.
5. It was one end of Chriſt's living ſo long on earth, to give us a better and a more noble Pattern and Example, than what the world gave, 1 Pet. 2. 21. Leaving us an example, that we ſhould follow his ſteps.
6. It is a debaſement to a Chriſtian to be a Conformiſt to the world. The ground of Conformity and Imitation, ſhould be to advance and better; but in conforming to the world, a Chriſtian doth but degrade himſelf; he writes after a Copy, by which he cannot mend his hand. It is obſervable in Scripture, what the wicked of the world are compared to; among Beaſts, to I▪ yons, Bears, Wolves; among Plants, to Briers, Thorns, &c. Among other living Creatures, to Vipers, Dogs, Swine. What a debaſement is it for Chriſtians to be like ſuch, to wallow as a Sow in the mire, &c.
Thus much for Confirmation.
III. The Vindication of the truth. So the queſtion is this, Whether all conformity to this world be unlawful? And the reaſon of the queſtion is this, Becauſe the Apoſtle ſpeaking of the faſhion of the world, (1 Cor. 7. 29.) he makes Marrying, and Weeping, and Rejoicing, and Poſſeſſing, to be ſome of the faſhions of the world. So the queſtion is, Whether all conformity to the world in theſe its faſhions, be unlawful?
Anſ. We muſt here diſtinguiſh of the Manners, Cuſtoms, and Faſhions of the World; ſo they are of three ſorts:
1. Some are Civil.
2. Some are Sinful.
3. Some are Doubtful.
1. There are the Civil Cuſtoms, Manners, and Faſhions of the world; and concerning them, I anſwer, That all conformity to the world in thoſe, is not unlawful; as to marry, to weep, to rejoyce, to buy, and poſſeſs, is not unlawful; yet I muſt tell you, that all conformity to the world, even in theſe things, is not lawful: For conſider, Even in things that are lawful, it is not lawful for a Chriſtian to be ſuch in the practice, uſe, and enjoyment of thoſe things, as the moſt of the world are; and therefore the Scripture, when it treats of thoſe things which are in themſelves lawful, yet it ſets thoſe bounds and limits to Chriſtians which the World obſerves not. It calls upon Chriſtians to have their affections ſet on things above the world; to be ſober in uſing the things of this world; to remember, while they are in this world, they are almoſt come to the end of the world; and ſo to uſe the world, as thoſe that look for another world: to look upon this preſent world, as that that will ſhortly be the world paſt; and to look upon the world to come, as that that will ſhortly be the world preſent, all the days of Eternity. I ſhall give you two places of Scripture, wherein Chriſtians are forbid to be Conformiſts to the world even in theſe things; One is 1 Pet. 4. 7. The end of all things is at hand, be ye ſober. The word is foreign: it's diverſly rendred; but here its taken for ſober-mindedneſs: Sobriety, properly taken, is a moderation of the Appetite about eating and drinking: but here it is put for the moderation of the Affections about the world, and the things of the world: The ſobriety there enjoined, implies,
1 Modeſty
2 Moderation
of Mind.
1. Modeſty of Mind: So Rom. 12. 13. Let no man think more highly of himſelf than he ought to think, but think ſoberly of himſelf, &c Where Sobriety is oppoſed to pride of heart. And in this a Chriſtian muſt be a Nonconformiſt to the world. He may marry a Wife, but muſt not be proud of a Wife; he may purchaſe, but not be proud of his Purchaſe; he may poſſeſs, but not be proud of his Poſſeſſion. Now this is the way of the world, to be proud of all their enjoyments; and in this Chriſtians are not to conform to it.
2. Moderation of Mind: And ſo Sobriety is oppoſed to letting out the heart and affections too much upon the world: and this is the ſobriety that is called for, and wherein Chriſtians muſt be unlike the world. It is not this that Chriſtians are exhorted to, To give over marrying, and poſſeſſing, and uſing the things of this world; but to be moderate in the uſe of them, and therein to be unlike the world. And it is obſervable what reaſon the Apoſtle gives for this Sobriety in the place fore-mentioned, viz. The end of all things is at hand. An end of all the Civil Cuſtoms, Faſhions, and Manners of the world; an end of Marrying, Buying, Poſſeſſing; an end of Building, Planting, Eating, and Drinking; an end of all Worldly Buſineſſes, Employments, and Enjoyments. And this he makes the reaſon why Chriſtians ſhould be ſober and moderate in theſe things, and herein to be unlike the world.
The other Scripture is 1 Cor. 7. 29. 30. This I ſay, Brethren, the time is ſhort, &c. Conſider, the Corinthians had written to the Apoſtle to be reſolved in divers caſes; and among others, ſome concerning Marriage: To which the Apoſtle gives an anſwer in that Chapter, telling them, he could not give an abſolute determination what was to be done; but he did ſuppoſe that this and that was beſt; and then addeth, But this I ſay, brethren, &c. as if he ſhould ſay, The queſtions are difficult, and the anſwers (it may be) you will find doubtful; but this I can tell you of certainty, without if…s and and's, poſitively and reſolvedly, and of which you need not doubt; Brethren, the time is ſhort; Let thoſe that have Wives, be as though they had none, &c. The meaning is, that a Chriſtian is to have his heart above all Creature-comforts, and all Creature-croſſes; and in this, Chriſtians are to be unlike the world.
Saith the Apoſtle, Let them that have Wives, be as though they had none. Now he that hath a Wife, hath two things:
1. A great deal of comfort. A Wife is a ſecond ſelf, one that a man can make a partaker of all his contentments, and who will be a ſharer with him in all his croſſes (ſuppoſing her to be a good Wife).
2. A great many cares. Such (ſaith the Apoſtle) as are married, ſhall have trouble in the fleſh, 1 Cor. 7. 28. Now when the Apoſtle ſaith, That ſuch as have Wives, muſt be as though they had none; the meaning is, they muſt moderate their affections in that enjoyment, that they be neither taken too much with the comforts, nor vext too much with the croſſes in a Wife. And ſo for the reſt, when the Apoſtle ſpeaks of weeping, and rejoycing, and poſſeſſing, that we ſhould be as though we wept not, and rejoyced not, and poſſeſſed not; the meaning is, that we ſhould ſtill remember, that there are greater things to be wept for, and to be rejoyced in, than the things of this World; and greater Poſſeſſions to be ſought after, than the Poſſeſſions of this life: and then obſerve the Apoſtle's Motives to enforce this Exhortation.
1. The time is ſhort: Tempus eſt contractum, ſo Beza; The time is contracted, it is drawn into a narrow compaſs. The Greek word is foreign, which ſignifies ſuch a contraction and drawing in, as of Sailors, as is uſed by Sea-men and Boat-men when they draw near to ſhore. Some refer it to the time of life; ſo that the Apoſtle's meaning is, That the time of life is ſhort. Thoſe that lived in the firſt Ages of the world, had their lives drawn out, the thread of their lives was ſpun out longer; they by the courſe of Nature lived Six hundred, Seven hundred, Eight hundred years; ſo they might have their thoughts more buſied about the world, in peopling Countreys, in marrying Wives, in building Cities, &c. the time of their life was long: but now the time is ſhort; and therefore Chriſtians are ſo to uſe the world, as thoſe that muſt ſhortly leave it.
Others think the Apoſtle (when he ſaith the time is ſhort) means the time of the World's being and continuance, is ſhort: that God is gathering in the Sails of Time, and that the end of the World is at hand; it is not long that there will be no more marrying, no more weeping, no more rejoycing, no more poſſeſſing in this world, becauſe the time of the world's being is ſhort. This is the Apoſtle's firſt Reaſon, why we ſhould be moderate in theſe things.
2. The ſecond Motive is, The faſhion of the world goeth away: And as the other led the Van, ſo this brings up the Reer of the Exhortation; the Greek word is foreign, the Scheam, which ſignifies a Mathematical Figure, only external and accidental, without ſubſtance: The Vulgar renders it Figura, the Figure of the World: Beza renders it Species, the Show of the World: Some think the Apoſtle therein alludes to a Comedy, or a Shew upon a Stage, which is but a ſhew or appearance; ſo all the things of the world are but a ſhew and appearance; there is no true ſolidity orreality in them: and then obſerve he ſaith, It paſſeth away, to ſhew that the World is upon Gate and Motion; it hath been ſome thouſands of years paſſing by us, and the Reer of it is coming up, and it will not be long ere the World and all the faſhions of it (as Marrying, Weeping, Rejoycing, Poſſeſſing, &c.) will be paſt and gone. Though its now the faſhion of the world, yet ere long theſe things will be no more.
The ſum of all that I have been ſpeaking to, is this, That though Chriſtians may be Conformiſts to the world in theſe Civil things, yet not in all reſpects; and that in their conforming to things lawful and civil, yet there muſt even in that conformity be ſomething wherein they muſt be unlike the world. We may do ſome things that the world doth, but we may not do them in all reſpects as the world doth them. Our Saviour telleth us, (Luke 20. 34.) The children of this world marry, and are given in marriage; i. e. Thoſe that live in the world, while they are in the world, have this way, and manner, and faſhion, and cuſtom; they marry, and are given in marriage: where the things themſelves of marrying, and giving in marriage, are not condemned; but this is condemned, Our being like the world even in thoſe things that are in themſelves lawful. And this appears by another expreſſion of our Saviour, (Luke 17. 26, 28.) As it was in the days of Noah, they eat, they drank, they married, and gave in marriage, &c. And as it was in the days of Lot, they bought, they ſold, they planted, they builded, &c. Now theſe were things that were never unlawful in themſelves. It was never unlawful in any age, for a man to eat, and drink, and marry, and give in marriage. It was never unlawful for a man to buy and ſell, to plant and build; and yet this ſeems to have been the way of the world then, which is by our Saviour condemned. But the meaning of our Saviour is this, That though they were lawful things, yet by the men of that Generation they were uſed unlawfully. They made it the main and whole buſineſs of their lives, to eat and drink, to marry and give in marriage, to buy and ſell, to plant and build; they minded nothing elſe, as if they were only made for thoſe ends, and no other, no higher. But in this, Chriſtians muſt be unlike the World: they may eat and drink, marry, buy, ſell, plant, build; but ſtill remember, they were made for higher and nobler Ends than theſe, and not be in the uſe and practiſe of theſe things, as the World is. The World's exceſs in theſe things, is by Chriſtians to be avoided. So then, to cloſe all, There is a conformity to the Word in Civil things, that is lawful for Chriſtians, but not a full conformity. Thus much for the Civil Manners and Cuſtoms of the World.
Secondly, There are the Sinful Manners, Cuſtoms, and Faſhions of the World, which are in themſelves purely ſinful. Now to theſe it is unlawful for a Chriſtian to be a Conformist in any reſpect. The Apoſtle (Epheſ. 2. 2.) ſpeaks of thoſe that were then Chriſtians, That in time paſt they walked according to the courſe of this world; where he means not the civil courſe, but the ſinful courſe of this world, as it appears ver. 3. Fulfilling the luſts of the fleſh, and the deſires of the fleſh▪ and of the mind. Where the Apoſtle ſhews, that this was the courſe of the World then, and that they conformed to it in the time of their unregeneracy, which now they ought not to do, being called to be Chriſtians; and convinceth them, that … conformity in times paſt, was their ſin. So then, a Chriſtian's conforming to the ſinful courſes of the world, is abſolutely unlawful. It's the commendation given of the Saints of old, That they were utterly Nonconformiſts to the world in ſinful things. Thus Noah is ſaid to be a man perfect in his generation, Gen. 6. 9. He did ſome things that the men of his generation did; Noah did eat, and drink, and marry, all this the men of his generation did ſinfully, and in this Noah did not conſorm to them. So we may ſee how Lot behaved himſelf in his generation; he was ſo far from conforming to their ſinful manners, that the Apoſtle tells us (2 Pet. 2. 7.), That his righteous ſoul was vexed with their wicked converſation. And the ſame Apoſtle tells the Chriſtians in his time, of their Nonconformity to the ſinful manners of thoſe times, 1 Pet. 4. 4. Wherein they think it ſtrange, that ye run not with them into the ſame exceſs of Riot. They thought it ſtrange, they would not do as the wicked of thoſe times did. What was the courſe of the Wicked of thoſe times? The Apoſtle ſhews, v. 3. For the time past of our lives may ſuffice us to have wrought the will of the Gentiles; and ſo mentions laſciviouſneſs, luſts, exceſs of Wine, revellings, banquetings, &c. Theſe manners of the world being ſinful without diſpute and controverſie, they are not at all by Chriſtians to be conformed to.
And thus much for the ſinful Manners and Faſhions of the VVorld.
Thirdly, There are the doubtful Manners, and Faſhions, and Cuſtoms, of the VVorld; ſuch as about which there may be a queſtion, Whether they are ſinful or not? Concerning theſe, Chriſtians ought to examine their conformity by Scripture-Rules. Under this doubtful conformity, comes conformity to Exotick Modes in Behaviour and Apparel; the ſaying indeed is, That though fools bring up Faſhions, yet wiſe men will be obliged to follow them: I am not for an affected ſingularity, it being commendable prudence to conform our ſelves to what Cuſtom (in an indifferent matter) hath made to be general in the practiſe of all. But Chriſtians are to take heed of a conformity to thoſe faſhions that are either ſo immodeſt or extravagant, that they become not Chriſtianity. It's very doubtful whether we are to be of the number of thoſe who are firſt in the faſhion, or to change from one extream to another; the Scripture (without doubt) condemns exceſs in theſe things. How many are there, which ſpend more time in trimming and decking themſelves, than in ſerving God! VVhichWhich gave occaſion to Sir Thomas Moor, to ſay to a Lady (whom he beheld induſtriouſly curious in dreſſing and trimming her ſelf) O Madam, how unjuſtly will God deal with you, if he give you not Hell, ſince you take ſuch extraordinary pains for it! Chriſtians muſt know, where there is in faſhions an affected vanity in apparel & dreſſing, ſavouring of pride, a conformity therein remains no more doubtful, but is abſolutely ſinful. To theſe faſhions may be referred, Painting, Frizling, Powdering, and Black-patching; of the laſt of which, a Romaniſt ſaith. That if the Divine Work-man ſhould ſo ſix thoſe their beſt contrived Patches, as to remain ever immovable, they would ſoon be aſhamed to appear with ſuch diſguiſed deformities; and all would then eſteem them (as indeed they are) but a meer disfiguring of what they ſo vainly intended to beautifie and amend. In the matter of Faſhions, Chriſtians muſt know, that there are ſome things, which if they are not ſin, are near a-kin to ſin; and a conformity to theſe things is to be avoided, according to the precept of the Apoſtle, 1 Theſ. 5. 22. Abſtain from all appearance of evil; the ſaying is, In dubiis minimum, In doubtful things its good to do the leaſt. I ſhall cloſe up this of doubtful Conformity, with that paſſage in Ezra 2. 61, 62, 63. There were ſome that upon the return from the Captivity, pleaded that they were of the Prieſt's Line; but the Regiſter being ſearched, and their Genealogy not found, they were put by the Prieſthood till there ſhould ſtand up a Prieſt with Ʋrim and Thummim. So it were well in theſe doubtful caſes, if Chriſtians would avoid conformity to theſe things, till there be more Scripture-light to warrant it. What hath been attempted by ſome (as particularly, by the Author of that Book entituled, Auxiliary Beauty), it tends more to pleaſe Fancy, than to ſatisfie Conſcience, and to warrant the practiſe.
Thus much for the Doubtful Manners and Faſhions of this world.