SERMON
XXIII.
I
have given them thy word; and the
world hath hated them, because they are not of the world, even as I am not of
the world. —john XVII. 14.
thirdly, Having given the instances and discovery of the world's
hatred to the people of God, I now come to the reasons thereof.
1. Difference and estrangement in
course of life is a provoking thing. Therefore men that live in any sinful
course are loath that any should part company with them: 1 Peter iv. 4, 'Wherein they think it strange that ye run not with
them to all excess, speaking evil of you.' Therefore they hate them, because of
the difference in the course of life. Now this suitableness and oneness of
course can never be between the serious worshippers of God and others. There is
a contrariety in their dispositions: the one have the spirit of the world, the
other have a heavenly spirit, 1 Cor. ii. 12. They are
employed in the service of contrary masters, Christ and mammon, Mat. vi. 24, Christ and Belial, 2 Cor. vi. 15. They are guided by contrary rules, the law of sin
and the law of righteousness, the customs of the world, and the will of God;
and they are carried in all their ways and actions to contrary ends, the one
living for earthly, the other for heavenly things; whence it must necessarily
follow that they must continually cross one another in the course of their
conversation.
2. This is not all: it is not only a
difference, but a difference about religion; and usually hatreds that arise
from difference in religion are very deadly; that which is for the restraint of
passion is made the fuel of it, and instead of a judge a party. The Samaritans
and Jews could not endure one another. The nearer they agree the strife is the
greater, when they are outstripped in that form. Proximonm
odia eunt accrrima, A Turk hateth a Jew
more than a Christian, a Jew hateth
a Christian more than others. So in the other subdivision, the nearer and more
conjoined in a common profession, the greater the particular breach, and the
hatred more fierce.
3. It is not
only a difference about religion, but between the true religion and false.
False worships, though never so different, may better agree together than the
false with the true; as darkness and darkness will better suit than light and
darkness, and one error will give better quarter to another than either will to
the right worship of God. The heathens tolerated the Epicureans,
that denied providence, and took away all respect and care about divine
matters; and yet persecuted Christians. The strict profession of the name of
the true God enrageth more than to say, 'There is no
God.' The [Pg. 377] Romans, when they had captivated any nation, worshipped the
gods of it, except it were Jehovah, the God of the Jews; yea, afterward, though
the Jews were equally against the idolatries of the Gentiles as the Christians,
yet they were not so generally hated and persecuted. So that hatred and
persecution is the church's lot, and the evil genius that followeth
the gospel wherever it goeth. Other religions, though
much different among themselves, can agree well enough and live together in
peace, when the malignity of the world is turned upon that which is true. Under
But why is there such a spite and
enmity at the sincere and serious profession of the true religion? It is
needful to speak to this, that we may search this sore to the bottom. Holiness
is lovely, and there is a natural veneration of what is strict, and godliness
in the power of it tendeth to love and meekness, and teacheth men patience in wrongs, and readiness to give and
to forgive, to do good to all, to pass by injuries,
and to render good for evil. Why should such an amiable thing be hated? I
answer
1. The devil's instigation is one
great cause; he hath great wrath against the saints; their increase presageth his ruin: Rev. xii. 12,
'The devil is come down unto yon, having great wrath, because he knoweth he hath but a little time.' And he hath great power
over wicked men: Eph. ii. 2, 'The prince of the power of the air, the spirit
that now worketh in the children of disobedience.' As
he worketh other sins in them, so this sin of hatred
and trouble to the saints: John viii. 44, 'Ye are of your father the devil, and
the lasts of your father ye will do; he was a murderer from the beginning.' And
Cain is said to be 'of that wicked one,' 1 John iii. 12. They are his seed, and
there is an old enmity between the seeds. The original cause is malignity
against God: Rom. i. 30, 'Haters of God.' It is a
part of original sin; they hate God, and hate his saints. God should speed no
better than his saints, if he were in their power. But the actual cause is
2. On man's part; and there seemeth to be a double reason—pride and envy. Pride is
impatient of reproof, and envy looketh with an evil
eye upon their privileges and advantages in Christ.
[1.] Pride,
which is impatient of reproof. Strictness is an object reviving guilt: Heb. xi.
7, 'Noah, moved with fear, prepared an ark to the saving of his family, whereby
he condemned the world.' Your life is a reproof, that maketh them ashamed: John vii. 7, 'The world hateth me, because I testify of it, that the works thereof
are evil.' Every wicked man loveth another, vdut fautorem, adfvtatorem, et excuaatorcm ei criminis. One wicked man doth not put another to the
blush. It is no shame to be black in a country of negroes,
where all are black. Their conversation is a living reproof. Thy guilt is
upbraided by their righteous works; their conversation upbraideth
thy conscience; the sense of thy guilt and negligence is revived by their
righteous works, and serious diligence in heaven's way. We are impatient of a
verbal reproof, much more of a real. Their holy lives beget a fear and awe:
Mark vi. 20,' Herod feared John, knowing that he was a
just man and holy, and observed him.' Christ saith here not only, 'I have given them thy word,' but, 'They are
not of the [Pg. 378] world.' They do not only teach things contrary to the
world, but live contrary to the world. Many a strict preacher may be a carnal
man, and the world and he may agree well enough. They look upon sermons as
words spoken of course; it is the holy conversation that ennigeth
most, as elephants are enraged with gorgeous apparel. They have no veil and
cloak for their sins. Thieves rob in the night; they would fain extinguish the
light. The world cannot endure to be condemned by that light that shineth from the godly, as the sun is burdensome to the owl
and other night-birds: John iii. 19, 20, 'This is the
condemnation, that light is come into the world, and men loved darkness rather
than light, because their deeds were evil.
For every one that doeth evil hateth the
light, neither cometh he to the light lest his deeds should be reproved.' [2.]
Envy at God's favours bestowed on them: John xv. 19,
'If ye were of the world, the world would love its own; but because ye are not
of the world, but I have chosen yon out of the world, therefore the world hateth you.'
Use 1. If the children of God hath
the world's respect at any time, they have need to
look to their consciences. Do not you symbolise with
them in carnal practices? Luke vi. 26, 'Cursed are you
when all men speak well of you, for so they did to the false prophets.' Phocion, upon a general applause, went home, and said, Quid
malt fecit—Do not you at
least let fall the majesty of your conversation? A child of God may find
external favour, as the three children did in
1. It is a mark of a child of the
devil, the express image of Satan. Thereby our Saviour
convinced the Jews to be of their father the devil, because they hated him that
came from God: John viii. 40, 41, 'But now ye seek to
kill me, a man that have told you the truth, which I have heard of God: this
did not Abraham. Ye do the deeds of your father;' and ver. 44, 'Ye are of your father the devil, and the lusts of your
father ye will do: he was a murderer from the beginning, and abode not in the
troth, because there is no truth in him;' and 1 John iii. 10, 'In this the children of God are manifest, and the children
of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.' This manifests men to be the children
of Satan, because they love not their brethren, as Gain loved not Abel. Yon
express the image of Satan to the life, when this is the ground of your hatred.
2. It is a
very provoking sin; and it is the more provoking, because we enjoy so any
benefits by them. It is sad to hate men for their godliness, for Christ's
name's sake. Look, as it is a commendation of kindness on the one side, so it
is an aggravation of injury on the other: Mat. x. 42, 'Whosoever shall give to
drink unto one of these little ones a cup of cold water only, in the name of a
disciple, verily I say unto you, he shall in nowise lose his reward.' The
height of this sin is the sin against the Holy Ghost, the wilful
persecuting of the known truth; therefore take heed that you be not guilty of
any spice and degree of it.
3. It is possible for them that
profess religion to hate one another for their strictness in that religion.
Pseudo-christians may be hot and violent; the beast pusheth with the Lamb's horns, Rev. xiii.;
lea. lxvi. 5, 'Your brethren that hated you, that
cast you out for my name's sake, said, Let the Lord be
glorified.' Men that are brethren, that have great pretences of zeal, hate you
for my name's sake. Nay, the people of God may have a spice of carnal envy, and
be guilty of some unkindness, if not hatred to their godly
brethren. Job was deeply censured by his godly friends,
and Paul by his own hearers: 1 Cor. iv. 10, 'We are
fools for Christ's sake;' that is, in their account Though there be not in them
that desperate hatred against the power of godliness, yet there is offence too
often taken, and carried on with too great heat and animosity: some godly men are
too favourable to their own interests.
4. When there is a secret rising of
heart against the purity and strictness of others, natural malignity beginneth to work, you had need suppress it betimes; exulcerated lusts will grow more tumultuous. One godly man
may reprove another that is less godly, reprove his conscience by his life, they cannot look upon them without shame. Let it be a
holy emulation, not a carnal envy.
5. In
opposing those that are godly, we had need be tender:
'Take [Pg. 380] care what thou doest, for this man is a Roman.' Acts xxii. 26. A man that meddleth
with any that profess religion in strictness had need
go upon sure grounds: Mat xviii. 6,' Whoso shall
offend one of these little ones which believe in me, it were better for him
that a millstone were hanged about his neck, and he were drowned in the depth
of the sea.' Men that know the danger will not easily kick against the pricks.
At least, do not join with the opposite, eat and drink with the drunken, and
smite your fellow-servants; for' the lord of that servant shall come and cut
him asunder, and appoint him his portion with the hypocrites.' Mat xxiv. 49-61.
When you cry up a confederacy with wicked men, to
prosecute your private differences with more advantage, there is much of the hatred
of godliness in it.
6. If you be glad when yon find any
blemish whereby to eclipse the lustre and glory of
their innocency, there is a secret hatred. You should
be affected with the scandal brought upon the common cause: Phil. iii. 18, 'For
many walk, of whom I have told you often, and now tell you even weeping, that
they are the enemies of the cross of Christ;' not real Christians, but
professors only. The Hams of the world laugh to see a Noah drunk. It is a sign
you hate them because they are holy, when you are glad of any blemish wherewith
to stain them, especially when the miscarriages of a few are cast upon all.
7. To be at a great distance from
this, take heed of the hatred of any man. We should love all men with the love
of good-will, though 'our delight should be in the excellent ones of the
earth,' the saints of God. There is \~filadelfia\~ and \~agaph\~: 2 Peter i. 7, 'Add to-brotherly kindness charity.'
Live in enmity and malice with none, though you take just offence at their sins,
as
Use 3. Advice to the people of God.
1. Be not amazed at it if yon meet
with trouble and opposition from wicked men, even for goodness' sake: 1 John
iii. 13, 'Marvel not, my brethren, if the world hate
you.' So it hath ever been, and so it will be. We are surprised and perplexed
at it, as men use to be at something that is strange. The wonder is on the
other side; if there be any remission of this enmity, it were a shrewd
suspicion that we were of their stamp, or complied too much with their humours, and did symbolise with
them in carnal practices: Luke vi. 26, 'Cursed are you when all men speak well
of you; for so they did to the false prophets.'
2. To walk
holily and watchfully, so to live that their religion may be their only crime,
and to keep up the repute of godliness, that they may not be hated as
evil-doers, but as saints: 1 Peter iv. 15, 'Let none of you suffer as a murderer, or as a thief, or
as an evil-doer, or as a busybody in other men's matters.' It is a sad thing to
be a martyr to passion, interest, vainglory, and private conceits and opinions,
to suffer for your own shame. The world doth but watch for such an advantage:
their conscience telleth them you do not deserve
their [Pg. 381] hatred, and therefore they seek other pretences. Do not suffer
for pride, indiscreet zeal, and unnecessary intermeddling. It in the glory of
the Christian religion always to have holy martyrs and infamous persecutors;
that they should have nothing against them but in the matter of their God.
3. Let not this discourage you; the
power of godliness, as it is a provoking, so it is a daunting thing. The wicked
hate you and fear you: Mark vi. 20, 'Herod feared
John, knowing that he was a just man, and an holy, and
observed him; and when he heard him, he did many things, and heard him gladly.'
He feared him, not only as a zealous preacher, but as a strict man. A man would
think that John had more cause to fear Herod. And God will respect it; it is
his quarrel, though you have the management of it; yon have good company;
Christ suffereth with you: 1 Peter iv.
13, 'Rejoice inasmuch as ye are partakers of Christ's sufferings.' You do not
only suffer for him, but with him; in such a case ye are not only looked upon
as his, but him. They cannot hate yon as much as they do Christ; yon are the
world's eyesore, but God's delight; you have glorious assistance, glorious
hopes, 'The Spirit of God and of glory resteth upon
you.' 1 Peter iv. 14.
4. 'Walk wisely towards them that
are without,' Col. iv. 5. How is that? Not to swerve
from the course of a godly life, or neglect our service to God, or to cool and
slack in our zeal for his glory, or to conform ourselves to any of their
wicked practices; but to forbear to provoke them without cause,' To live
peaceably with all men as much as is possible,' Rom. xii. 18;
'To overcome evil with good,' ver. 21. This was that which Christ hath
prescribed: Mat v. 44,' Love your enemies, bless them that curse you, do good
to them that hate you, and pray for them that despitefully use you, and
persecute you.'
Third point. A Christian
should live in the world as one that is not of the world. There is not a total
separation from the men of the-world. Live in the world he doth; here is his
corporal presence and conversation, but not his heart. And live in the world he
must; here is his station and place of service: 1 Cor.
v. 10, 'Yet not altogether with the fornicators of
this world, or with the covetous, or extortioners, or
with idolaters; for then must we needs go out of the world.' As
the soul is in the body, but not of the body. \~Oikei\~ \~men\~ \~en\~ \~tw\~ \~swmati\~ \~h\~ \~quch\~ \~esti\~ \~de\~ \~tou\~ \~swmatov\~—Just. Mart.
So a Christian is in the world, but not of the world. Use the world we may
without offence; when a Christian is sanctified he is not glorified, and doth
not divest himself of the innocent interests and concernments of flesh and blood;
they have bodies as others have, and must eat, drink, sleep, and put on apparel
as others do: 1 Cor. vii. 31, 'And
those that use the world as not abusing it.' The use is allowed, the abuse only
is forbidden. We may use the world as a means to sweeten our pilgrimage, but
not to weaken our hopes. A man may use the comforts of this life to draw good out of them, to employ them for God, as encouragements
to piety, and instruments of mercy and bounty.
But how then positively are they not
to be of this world? Not of the world's gang and faction, nor acted by the same
principles, to the same ends.
1. There is
a difference in the inward principles—the spirit of the [Pg. 382] world and the
Spirit of God. Christians are acted by the Spirit of God, not by the spirit of
the world: 1 Cor. ii. 12, 'Now we have received, not
the spirit of the world, but the Spirit which is of God.' There is a particular
genius that suiteth with worldly affairs, and fits
men to torn and wind in outward employments, as the ostrich's wings serve her
only to ran, not to fly; their hearts and affections wholly run out this way.
It is the character of some: John iii. 31, 'He that is of the earth is earthly, and speaketh of the
earth.' They mind nothing, affect nothing, speak of
nothing, but the earth,
2. They are under different mien.
Christ is head of the church, and he professeth 'that
his kingdom is not of this world.' John xviii. 36. But
now the devil is called' the god of this world,' 2 Cor.
iv. 4, the head of the worldly
state.
3. There is a difference in their
course and conversation. The children of God, \~tw\~
\~kanoni\~ \~stoichsousin\~, Gal. vi. 16, 'Walk
according to the rule of the word.' The men of the world, \~kat\~ \~aiwva\~ \~tou\~ \~kosmou\~ \~toutou\~, Eph.
ii. 2, 'According to the coarse of the world,'
as fishes swim with the stream. A Christian is the world's nonconformist: Rom.
xii. 2, 'Be ye not conformed to the world;' he is estranged from the pursuits
and aspiring projects of worldly men, and can deny the interests and
concernments of the flesh for God's sake.
4. There is a difference in their
aims. A Christian liveth to glorify
God: 1 Cor. x. 31,' Whether ye eat or drink, or
whatever you do, do all to the glory of God.' And a child of the world
is all for aspiring projects, how to compass the conveniences of the present
life, and advance his secular interests: Phil ii. 19,' They mind earthly
things.'
5. Their ends are different. A
Christian is hastening to his country, his way is upward; first he gets his
heart in heaven, and then his soul, and then his body. But a carnal man is grovelling and tending downward, first to the earth, and
then to hell. So that yon see there is a perfect difference and counter-motion;
they are not of the world, nor of that faction, communion, or fellowship.
But if you
ask me why?
[1.] Because
of Christ's example. We do not worship the god of this world, nor mammon, but
Christ Worldly men had need seek another god, Jesus Christ is not for their
torn, 'I am not of this world;' he is not a worldly Christ We are to imitate
our neat master, to be unlike the world, and like Christ; to be led, not by the
course of the world, but by Christ's example. Christ, by his own example, hath
put a disgrace upon worldly greatness: he chose a mean estate, to teach us to
be contented with a little, and his eye was' to the glory set before him,' Heb.
xii. 2. Christ's poverty was not out of necessity, but choice; his were the
cattle upon a thousand hills. At his birth, he was born in an inn; to show that
he came into the world as a stranger and passenger. In the course of his life
we find that he had a bag that was filled with alms, but no annual rent or
constant possession: Mat viii. 20, 'Foxes have holes, and the birds of the air
have nests; but the Son of man hath not where to lay his head' Christ was no
landed man, he had no tenement of his own. Christ speaketh it when a young man came to him and professed to
follow him; he had no certain place of residence, neither house, nor furniture,
nor [Pg. 383] household stuff; certainly he was little beholden to the world,
it would hardly afford him house-room and lodging: 'The earth is the Lord's,
and the fulness thereof,' yet Christ, his own Son, had but little of it He
begged a draught of water of a stranger when he was weary, John iv., and every
way lived as a poor man, not out of necessity but choice. He refused a crown
when proffered him: John vi. 15, 'When Jesus perceived
that they would come and take him by force, and make him a king, he departed
again into a mountain himself alone.' He had no heart to these things, no
relish in crowns and worldly glory. When he died, he was not master of a cup of
cold water to quench his thirst; his coat was all his legacy,
and he lodged in a borrowed grave. This was the captain of our salvation, whose
steps we are to follow. You see what a disgrace he put upon crowns, and honours, and pleasures, and the glory which we do at upon.
Christ came from heaven on purpose to cast contempt upon the world by his own
choice and course of life.
[2.] Because of their new birth.
Man's heart naturally is addicted to the world, and runneth
thither, whither the world carrieth it, even to
forsaking God; but by grace it is turned the quite contrary way: 'We have forsaken
all, and followed thee,' Mat xix. 27; and Ps. xlv. 10, 'Forget also thine own people, and thy father's house.'
It is the proper work of grace to alter the course of nature, to take us off
from the world, and bring us to God by degrees, first in heart, and then in
soul, and then in body. It is everywhere made an effect of the new birth: 1
John v. 4,' He that is born of God overcometh the
world.' The children of God have somewhat of the Father in them. Grace of all things cometh nearest the nature of God. Now
God is our heavenly Father, therefore the children that are born of him cannot
be worldly. See another place: 2 Peter i. 4, 'That by
these ye might be made partakers of the divine nature, having escaped the
corruption that is in the world through lust.' There is something divine in a Christian, therefore he cannot live as other men. When we
press men to strictness, they will say, We are
saints, and not angels. Yea, but saints have a new nature, over and above that
nature which they received from Adam, and therefore should live a heavenly
life. They have a higher life which overruleth the
other, the Spirit that governeth the motions of the
soul. Look, as the planets have a motion of their own, by which they walk in
their own path and course; and besides, there is a rapid motion, by which they
are carried about in twenty-four hours: so Christians have an old nature, and
an overruling nature, that carrieth them on contrary
to their own motion and tendency. The soul we received from Adam looketh after the conveniency of
the outward life, the decent state of the body: naturally men use their souls
only as a purveyor for the body, for outward comforts and outward supports; but
when there is a new nature from Christ, the regenerate part must have its operation.
In the new birth, principles of more raised and elevated nature are brought
into the soul.
[3.] Because
of their great and glorious hopes. They are chosen out of this world: 2 Peter i. 4,' Whereby are given unto us
exceeding great and precious promises, that by these ye might be made partakers
of a divine nature, having escaped the corruptions that are in the world [Pg. 384] through lust.' There is an
estate that dependeth upon the new birth. God's
children cannot complain for want of a child's portion; they have promises as
so many leases, a right to the inheritance in light. Now a Christian,
that hopeth for another world, should not live
according to the fashions of this world: Rom. xii. 2,' And he not conformed to
this world, but be ye transformed in the renewing of your mind.' This is an
unworthy base world; you are acquainted with a better. If a man were in a
strange country, where he saw none but rude savages, that had not shame enough
to cover their nakedness, would he conform himself to the guise of this
country? We, that have other hopes, should have other lives: 1 Thee. ii. 12,
'That ye would walk worthy of God, who hath called you unto his kingdom and
glory.' There is description of a Christian's life. It beseemeth
worldly men to look after worldly things. Leave things that perish to men that
perish. Incola cali estis, non hujus seculi. If you must not
die as they die, do not live as they live, lest you are in their case at the
point of death, 'who have their portion in
this life,' Ps. xvii. 14 Wicked men have their whole portion in this life,
because they look for no more; no wrong is done to them, it is but their own
choice. But a believer will not give God an acquittance
nor discharge, having such great promises. Use 1. To show us what to judge of persons that live so as if they were of the world. You may know it
by these three notes—when they do nothing worthy of their new nature, their
glorious hopes, and the example of Jesus Christ.
1. Nothing worthy of the new nature.
What difference is there between you and others? The Christian should be like
Saul, so much higher by the head than other men. Wherein do yon differ? 1 Cor. iii. 3, 'Are ye not carnal,
and walk as men?' \~kat\~ anyrwpon\~. Men of an ordinary nature, destitute of the Spirit,
would do the same. Christ maketh it to be the ground
of hatred,' because they are not of the world.' The world will soon scent out
him that is regenerate, he walketh so as to convince
the world; they 'declare plainly that they seek a country,' Heb. xi. 14; their
hopes are discovered in their conversation. They reprove the world: Heb. xi.
7, 'By faith Noah, being warned of God of things not seen as yet, moved with
fear, prepared an ark to the saving of his house, by which he condemned the
world.' A carnal man justifieth the world, as
2. Nothing
worthy of their hopes, and of that eternity which they expect When men waste their strength and tune in worldly projects
[Pg. 385] and pursuits, they live as if their portion were only in this world.
A traveller, that is to stay but half an hour in a room, or for a night in an inn, would he adorn it with
hangings? They that are so much in this world, they show they do not look for a
better: Prov. xv. 24, 'The way of the wise is above;'
their heart is fixed on heaven, and the face of their conversation is turned
that way. Your lives do not bear proportion with your hopes. Well, then, what
do you make the scope of your lives? A Christian is satisfied with nothing but
eternity: 2 Cor. iv. 18, \~mh\~ \~skwpountwn\~
\~hmwn\~, 'While
we look not at the things that are seen, but at the things that are not seen;
for the things that are seen are temporal, but the things that are not seen are
eternal.' A Christian useth the world, and followeth his business, but he doth not make it his scope;
his heart is within the veil. There is an eternal principle in the heart of
every godly man, and therefore they cannot be satisfied with the things of the
world; he mindeth other things in a subordination to
eternity, mercies and duties of his calling, with respect to his usefulness and
service; and therefore spendeth his time and estate
so that his main work is to provide for eternity: 1 Tim. vi. 19,
'Laying up in store for themselves a good foundation against the time to come,
that they may lay hold of eternal life.' But now men think they can
never have enough in the world, and make but slight provision for the life to
come; they make all things sure in the world, and any slight assurance serveth the turn for eternity; they live as if their hopes
were altogether in the world, they do not make eternity their scope.
3. Nothing worthy of Christ's
example. In Christ's example we may take notice of two things—the heavenliness of
it, and the courage of it.
[1.] The
heavenliness, Christ despised the world; the great encouragement of his human
soul was 'the glory set before him,' Heb.
xii. 3. He came from heaven on purpose to set us this example But
now, when a Christian followeth the world, when he is
of this temper
that he could wish to live always that he might enjoy the world always, 'they have their reward,' \~apecousi\~, Mat vi. 2.
They discharge God of all his promises, and look for no more. A thousand worlds
will not satisfy a craving heart; but a child of God is content with the least mercies,
but not satisfied. Contentment respects God's allowance; but
this is not their portion: they do not murmur, but yet they desire more; a
reprobate's portion will not serve the turn. Nothing is more acceptable to a
carnal heart in conceit, than to live here for ever, and to delight themselves
in meat and drink, and the sports and glory of the world. Now this is quite
contrary to the example of Christ, a disposition that seeketh
to make the life and death of Christ of none effect. Christ came from heaven to
earth to fetch us to heaven; if
thou cleavest to the world, Christ's coming is vain;
he lived in a poor estate, to teach us to despise the world; his life was a
sermon of mortification; he died to deliver us from the present world; he ascended
that we might follow him with our hearts while we live here.
[2.] The
courage of Christ's example. He was not for the humour
of that age: John viii. 23, 'Ye are from beneath, I am from above; ye are of
this world, I am not of this world.' He speaketh to
the [Pg. 386] carnal Jews, that looked for a pompous Messiah, that should
maintain their worship and state, and deliver them from the Roman yoke and
servitude. Christ was not a Messiah for their turn; if Christ had complied with
their humours, he had been more generally received.
So a Christian's courage is a counter-motion to the fashions and humours of the age. We must not be afraid to be singular in
holiness. So was Christ: Acts ii. 40,' Save yourselves from this untoward
generation;' not only in purpose and thought of heart, but externally in course
of life. When men are afraid to estrange themselves from the corrupt and carnal
courses of the world that are in fashion, they do not write after Christ's
copy. What father would endure his son should be intimate with his enemies, and
symbolise with them in practice and conversation?
Therefore you must look to this; you are in danger. Christ's example is only
left upon record, and the world's example is before your eyes; living examples
work much, and taint insensibly. The prophet complained, Isa. vi. 5, 'Woe is me, for I am undone, because I am a man of
unclean lips, and I dwell in the midst of a people of unclean lips.' An
estrangement in the course of life will draw trouble upon you; but persecution
is not as bad as hell, nor is man's wrath to be feared as much as God's
judgments. Carnal men may make great profession of the name of Christ, but they
humour the world: 1 John iv.
5,' They are of the world, therefore speak they of the
world, and the world heareth them;' they comply to humour the carnal world in their inveterate customs and
superstitions.
Use 2. To press Christians not to conform to the world. It is
Paul's exhortation, Rom. xii. 2, \~mh\~ suschmatizesye\~, 'Be not
conformed to the world.' It is a sad thing when Christians are cast into the
world's stamp and mould, to symbolise with them in
practices and affections.
Two things you should take heed
of—the world's spirit, and the world's courses and practices.
First, The
world's spirit. A man is good or evil according to the disposition of his heart:
Phil. iii. 19, 'They mind earthly things,' The apostle
doth not describe carnal men there by any notorious scandalous sin, but by the
inward frame of the spirit. This is most odious in the eyes of God; the carnal
conversation is an effect of a carnal frame of spirit First men mind earthly
things, and then in time they come to hate the gospel, and to symbolise with the world in practices: 2 Tim. iv. 10,' Demas hath forsaken us, having loved this present
world;' James iv. 4, 'Ye 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.'
Now the frame of the heart may be
known
1. By the working of the thoughts, counsels, and deliberations.
Therefore we should observe what we think of and meditate most upon. Inventions
serve affection. As the heart is, so are the thoughts and counsels. A worldly
man is always thinking of the world, and framing endless projects how to grow
great and high. Therefore it is said. 2 Peter ii. 14,
'They have an heart exercised with covetous
practices;' that is, always plotting how to bring the world into their net As
the apostle would have Timothy to 'exercise himself unto godliness,' 1 Tim, iv.
7, that is, to be much in consulting and contriving how to carry on [Pg. 387]the holy life with most
advantage; so 'their hearts are exercised with covetous practices,' that is,
with worldly purposes and thoughts. All sins do more or lees discover
themselves by the thoughts; for a man will deliberate to accomplish that which
he airaeth at; and chiefly worldliness occupieth the thoughts, for it is a serious madness, full
of carking and caring and vain projects. When our Saviour
would represent a worldling, he bringeth
him in musing, Luke xii. 17, 18, 'And he thought with himself, saying, I will
do thus and thus,' \~kai\~ \~dielogizeto\~. Verbum mire oppositum, saith Beza;
for a worldly man is always framing dialogues within himself, between his
reason and his carnal desires. Distractions in worship are chiefly ascribed to
covetousness: Ezek. xxxiii. 31, 'With their mouth they show much love, but
their heart goeth after their covetousness.' The
prophet instances in that sin, though other lusts withdraw the heart and
distract in hearing, as unclean glances, vainglory, &c. Words are but
thoughts expressed; there is a quick intercourse between the mind and the
tongue Now it is said, John iii. 31, 'He that is of
the earth is earthly, and speaketh
of the earth.' There is nothing of heaven in their thoughts,
nothing in their language and communication, a heavy clod cannot move upward of
itself. Observe the drift of your thoughts, your first and last thoughts
morning and evening, what guest haunteth you in
duties. When the heart is deeply engaged, the mind cannot be taken off from
thinking.
2. By your
esteem. When a man prizeth worldly
things, when you overrate them, have too greatening thoughts of the
world, the devil is at your elbow, and the spirit of the world is set a-work:
'Happy is the people that is in such a case,' Ps. cxliv.
15. What is the treasure of the soul? Carnal men have no savour
of Christ God's people sometimes may be taken with a glittering show of worldly
things, but their solid esteem is in Christ, he is their treasure; the soul
feasts itself with the riches of grace. To a carnal heart, heavenly things are
but a notion, it worketn no more than a dream; to a
gracious heart, the substance of the world is but a fancy: John xiv. 17,' Whom the world cannot receive, because it seeth him not, neither knoweth
him.' The world cannot see things that are not of great profit and benefit
3. By the
bent and resolution of the will: 1 Tim. vi. 9, 'They that will be rich,'
&c.; not is, but will be; James iv.
4, 'Whosoever will be a friend of the world, is the enemy of God.' Grace is
known by the full purpose of the heart: Acts xi. 23, 'He exhorted them all
that, with full purpose of heart, they would cleave unto the Lord;' what he fixeth upon as his end and scope.
4. By a
special sagacity and dexterity in the matters of the world, and a dulness in the things of God: Luke xvi. 8, 'The children of
this world are in their generation wiser than the children of light.' They have
ostrich's wings, not to fly, but to run. It is strange to hear how sottishly worldly-wise men will speak of religion and the
ways of God; they are dull and blockish in religion, though otherwise of great
ability: Rom. xvi. 19. 'I would have you wise unto that which is good, and
simple concerning evil.'
5. By the stream of your desires. Desires are the pulses of the
soul. You may know the temper of your souls by the beating of the pulses, [Pg.
388] by the current and drift of your desires, as physicians
judge by appetite. The saints plead their affections: Isa. xxvi. 8, 'The desire
of our soul is to thy name, and to the remembrance of thee.' They cannot
justify their innocency, yet they plead their
integrity, the vigorous bent of their souls. So the spirit of the world is
known by an unsatisfied thirst, and the ravenousness of the desires, which rise
with enjoyment, for still men crave more. Such a dropsy argneth
a distempered soul; the soul is transported beyond all bounds of modesty and
contentment: Isa. v. 8,' Woe unto them that join house to house, and field to
field, till there be no place, that they may be placed alone in the midst of
the earth.' The inordinate inclination still increaseth,
and men never have enough.
6. By your
grief at worldly losses and disappointments. Men lose with grief what they
possess with love; the affliction riseth according to
the degree of the affection. They that' rejoice as though they rejoiced not,
weep as if they wept not, 1 Cor. vii. 30. Earnest
affection will not brook disappointment: 1 Tim. vi.
10, 'For the love of money is the root of all evil; which while some coveted
after, they have erred from the faith, and pierced themselves through with many
sorrows.' The sorrow will be answerable to the desire. You grieve more for the
loss of wealth than for the loss of God's countenance. The bridegroom is gone,
and yon never mourn; but upon every worldly loss the heart is dejected. What
slight thoughts have men of God I Thou art sad if thou hast lost but a ring of value,
the offals of thy estate; but God's accesses and
recesses are never noted. Grief followeth
love. When Jesus wept for Lazarus, the Jews said, 'Behold how he loved him 1
John xi. 35.
7. Fear of want, or an extraordinary
solicitotuness about outward provisions, that in a
sure note of a worldly heart. Christ was disputing against worldliness, and
among other precepts, he saith, Luke xii. 29,' Seek not ye what ye shall eat,
nor what ye shall drink, neither be ye of doubtful mind;' \~mh\~
\~metewpizesye\~; be not hovering between doubts and
fears. This is to take God's work out of his hand. Suspicious fears argue too
much of the spirit of the world. God would have us look no further than the
present day: 'Sufficient for each day is the evil thereof,' Mat vi. 34. God is very careful of our good. He hath made carking a sin; he might have left it as a punishment
8. By
excessive delight in worldly comforts. A man may be worldly that is not carking
and ravenous. Esau saith,' I have enough, my brother,' Gen. xxxiii.
9. Your too much complacency is a great sin. When men are satisfied with the
present portion, it is as great, if not a greater sin than
to desire more: Luke xii. 19,' Soul, thou hast much goods laid
up for many years; take thine ease, eat, drink, and be merry.' He took too
great delight in his portion; they bless themselves in their worldly
enjoyments, as if they had happiness enough: Ps. lxii.
10,' Trust not in oppression, become not vain in robbery: if riches increase,
set not your heart upon them;' not in point of delight and trust; your delight
should not be terminated on the creature.
9. By
envying the worldly happiness that others enjoy. This is a great fault in the
children of God; you are not of this world. Though yon have not such costly
furniture, rare accommodations as others [Pg. 389] have, though you are not the
world's fondlings, dandled on the world's knees, you
have a better portion in Christ: Ps. iv. 7, 'Thou hast
put gladness in my heart, more than the time when their corn and their wine
increased.' It is a disparagement to your privileges and hopes: Ps. xvii. 14,
'From men which are thy hand, Ο Lord, from
men of the world, which have their portion in this life, and whose belly thou fillest with hid treasures: they are full of children, and
leave the rest of their substance to their babes.' It is your time to be
princes in disguise. The less splendour in the world,
the more lustre in grace. Grace would not be so
eminent, if worldly glory were greater. Who that is owner of a palace would
envy another a dunghill? Secondly, A worldly conversation; which is seen in two
things—
1. Immoderate endeavours
for the world, to the neglect of God: Luke xii. 24, 'So is he that layeth up treasure for himself, and is not rich towards
God.' All things must be looked after in subordination to God. When Sarah saw
Ishmael scoffing at Isaac, she thrust him out of doors. When Mammon upbraideth God, and
worldly things encroach, and allow God no room but in the conscience,
then we are immoderate.
2. Carnal compliance. The worldling serveth the times, cozeneth, lieth, cheateth, hateth
Christ; so must not you: 1 John v. 19, 'And we know that we are of God, and the
whole world lieth in wickedness,' as a carrion in a
sink.
[1.] Consider your condition; yon
are strangers. The fathers of old dwelt in tents; we never read that Abraham
made any purchase but of a grave. Gain built cities. David was a king, yet a
stranger: Ps. xxxix. 12, 'For I am a stranger with thee, and a sojourner, as
all my fathers were.' The world is not our country. The fathers of the Old
Testament, for the most part, lived a wandering life: Heb. xi. 14, 'For they
that say such things declare plainly that they seek a country.' Jacob passed
over
[2.] Consider it is a dishonour to God, and a scandal to religion, to be of a
worldly conversation, to profess an interest in Christs
and yet run after such low things.