what the foolish world admire; and so different was he from the world in the whole of his deportment-] Singular as he appeared in his day, it will be found II. That his disciples all resemble him The followers of Christ, whatever attainments they may have made, were once "walking after the course of this world even as others:" but the very instant that they obtain a saving knowledge of their Lord, they begin to tread in his steps and imitate his example: "as they have once borne the image of their earthly father, they now bear the image of the heavenly" 1. They indulge not a worldly spirit [Believers are not free from the imperfections of their former state; their constitutional or acquired habits still in some measure remain: hence one is yet too easily drawn aside to levity, another to earthly-mindedness, and all to the "sins which most easily beset them:" but this is their pain, their grief, their burthen: they desire from their inmost souls to be delivered from such a spirit: though they too often fall into it, they would not indulge it: they would far rather have their souls nourished with spiritual blessings; and would account it an infinitely richer mercy to receive an increase of grace and peace, than to enjoy all the wealth or pleasure that the world can bestow-] 2. Nor do they affect worldly company [From their situations in social life they are necessitated to have much intercourse with the men of this world: but they regard the world as a physician does an hospital which it is his office to attend: they consider it as the theatre on which they are called to act; and they endeavour to approve themselves to God, and to their fellow-creatures by a diligent discharge of their duty: while in it, they seek the good of those around them, and study to improve themselves by all which they see: but they take not up their abode there; they are glad to retire from it when their work is finished: their friends and companions are selected from among another people; their "delight is in the saints that are in the earth, and in such as excel in virtue:" they shew by their conduct that "light cannot have communion with darkness, nor Christ with Belial, nor he that believeth with an unbeliever:"e and, like Moses, they would rather suffer affliction with the people of God than participate the pleasures and honours of à court-] d Gal. vi. 14. e 2 Cor. vi. 14, 15. f Heb. xi. 24-26. 3. Nor are they engrossed with worldly pursuits [They are not indifferent about the things of this world, nor are they of necessity precluded from the enjoyment of them when God in his providence casts them into their lap: they may even seek these things in subordination and subserviency to their more important concerns-But they will not be engrossed with such mean pursuits: they will not suffer their affections to be set on such worthless objects: their hearts are in heaven, and their "conversation also is in heaven"They seek "pleasures which are at God's right hand for evermore;" they labour to be "rich towards God in faith and good works;" and they aspire after "the honour that cometh of God," the honour of being " children of God, yea, heirs of God, and joint-heirs with Christ"-And though much time and thought is spent by them in things relating to the world, yet when at liberty to follow the bent of their minds, they return to God as their beloved, their only rest-] We shall conclude the subject with some suitable ADVICE 1. Guard against the self-deception which too gene rally prevails [We have reason at this time to adopt the apostle's words and say, that "many walk, of whom we have told you often and tell you now even weeping, that they are the enemies o the cross of Christ, and that their end will be destruction, be cause they mind earthly things" There are, alas! too man who "call Christ, Lord, Lord, but will not obey his com mands," or "walk as he walked"-But let us remember, tha "the tree must be known by its fruit;" and that we mu judge of our interest in Christ by our conformity to his imag if our hopes and fears, our joys and sorrows be excited pri cipally by worldly things, we certainly are of the world: b if with Christ, we be crucified to the world," and our spi and temper, our desires and pursuits resemble his, then, an then only, may we conclude that we are Christ's; for " that are born of God have overcome the world; and all th are Christ's have crucified the flesh with the affections a lusts"] 2. Be not afraid of a necessary singularity [We would not recommend a needless singularity, or sinuate that there is any virtue in making ourselves appe ridiculous-But whereinsoever the world deviate from mind and will of God, there we may, and must differ fr them-If we be singular, the fault will be theirs and not ours Phil. iii. 18, 19. h 1 John v. 4. Gal. v. 24. No blame can attach to our Lord because he was singular; nor can it to us while we " shine as lights in the dark world," holding forth in our conduct the word of life"We should make our light to shine before men," and be "as a city set upon an hill"-And though the besotted world will "gaze strangely at us, and wonder that we run not with them to their access of riot," we shall have enough to counterbalance their contempt in the testimony of our own consciences, and in the approbation of our God-We know that it is our duty to despise all the vanities which the world can offer us, and that, if we would not be found enemies of God in the last day, we must relinquish all desire after that friendship of the world, which is enmity with God: let us therefore go on boldly in the way of duty, and, if we meet with a cross in our road, let us not turn aside from it, but take it up and glory in it-] 3. Seek more and more conformity to the Saviour's image [The command of God is, "Be not conformed to this world, but be ye transformed by the renewing of your minds" -The way in which we are to comply with this command is set before us in our Lord's example-We are not indeed to attempt the things which were peculiar to him as a prophet of the most high God; but to get the same mind which was in him; to imitate him in his spirit and temper, and to manifest the same superiority to things visible and temporal, and the same decided preference for things invisible and eternal-. Then, like the higher regions of the atmosphere, we shall remain serene, while those who grovel on the earth are agitated by incessant tempests" Come out then from the world and be separate, and touch not the unclean thing, and God will be a father unto you, and ye shall be his sons and daughters:" and know that the more your conversation is in heaven now, the greater will be your meetness for it whenever you shall be called hence] i 1 John ii. 15, 16. James iv. 4. 12 Cor. vi. 17, 18. CCCXCIX. FRIENDSHIP OF THE WORLD IS ENMITY WITH GOD. James iv. 4. Te adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God! Whosoever therefore will be a friend of the world, is the enemy of God. THERE is a boldness of speech, which, not only comports well with the character of God's ambassadors, but is necessary to the faithful discharge of the ministerial office. To those who are unused to the figurative language of scripture, the address of St. James to the professors of Christianity may appear coarse and severe. But the truth he delivered, needed to be strongly insisted on even in the apostolic age; so much did the practice of the church fall short of the knowledge which was at that time generally diffused. As to the application which he gave the worldly, temporizing Christians, it could not fail of being understood in its proper sense; because all knew that God called himself the husband of the church; and, consequently, that the violation of the people's engagements to him justly entitled them to the name by which they were addressed. To the Christians of this age the doctrine of the text should be very fully opened. It is indeed far from being calculated to please men: but we proceed to the consideration of it, in the hope that the word shall not go forth in vain. We shall endeavour to shew I. What we are to understand by the friendship of the world [The "world" must be understood in its largest sense, as comprehending not only the people, but also the pleasures, riches and honours of the world. To draw the precise limits of that which is here called "the friendship" of the world, is not so easy. Nevertheless we may ascertain this with as much accuracy as is necessary on the present occasion. If we love any one person above all others, and strive to please him habitually, not only in common with others, but even in direct opposition to them, we certainly must be acknowledged to have a considerable degree of friendship for him. Let us enquire then, 1. Which do we love the more; the world, or God?——2. Which do we strive to please when their commands are irreconcileable with each other?- If conscience testify that the world have in these respects a decided preference, we are, beyond all doubt, the friends of the world.] II. In what respects it is enmity with God [This may seem a strong expression; but it does not exceed the truth. For the friendship of the world is, in fact, a * 1 John ii. 15, 16. denial of God's excellency, since it declares that the world is a better portion than he---It is a contempt of his authority, seeing that when he says, "My son, give me thy heart," it makes us reply with Pharaoh, "Who is the Lord, that I should serve him? I know not the Lord, neither will I obey his voice"--It is also a violation of our most solemn engagements with him. He is our husband; and we bound ourselves to him in baptism to "renounce the world, the flesh, and the devil," and to be his, even his only. But by receiving the world to our bosom, we suffer that to invade his property, and, as the text intimates, are guilty of spiritual adultery --Moreover it is (as far as our influence extends) a banishing of the very remembrance of him from the earth. God himself testifies respecting the friends of the world, that "he is not in all their thoughts:" and it is certain that, while they can converse readily on every worldly subject, they like not to hear or speak of his name: and if there were not a few who stand forth as his witnesses upon earth, his very name would soon be blotted out of our remembrance If the friends of the world would view their conduct in this light, they would see an extreme malignity in the practices which they now maintain and justify: and they would tremble at the thought of being found enemies to HIM, who, as omniscient, sees; as holy, hates; as just, condemns; and, as almighty, will punish, such daring impiety.] III. The state of those who cultivate it [Nothing can be more express than the declaration of the text: they are "enemies of God." Whether they intend it or not, whether they think of it or not, they are enemies of God. However sober, modest, kind, generous, and amiable they may be in their deportment, they still are enemies of God. Exalt their characters ever so highly, so that they shall appear in the most enviable light, you must bring them down at last with this melancholy exception, but "they are enemies of God Nor is this a matter that admits of doubt. St. James even appealed to the very persons whom he was condemning, and made them judges in their own cause; "Know ye not this?" can ye doubt of it one moment? does not the scripture fully declare it? does not experience universally attest it? But there is an emphasis in the text that marks this truth in the strongest manner. As an avowed desire to compass the death of the king is treason, though that wish should never be accomplished; so the determining to maintain friendship with the world, when God commands us to come out from it and be separate," is treason against the King of kings: the b2 Kings v. 1. |