C, ( jj

?K

DISCOURSE

ON

TON-CONFORMITY TO THE WORLD,

DELIVERED BY

REV. CHRISTOPHER CUSHING,

AT

NORTH BROOKPIELD, MASS.
i
Feb. Stli, 1852.

BOSTON:

PRINTED BY CHARLES C. P. MOODY, OLD DICKINSON OFFICE, V
No. 52 Washington Street.
1852.'

DISCOURSE

ON

TON-COFFORMITY TO THE WORLD,

DELIVERED BY

REV. CHRISTOPHER CUSHING,

AT

NORTH BROOKFIELD, MASS.

Feb; Sill, 1852.

BOSTON:

PRINTED BY CHARLES 0. P. MOODY, OLD DICKINSON OFFICE.
No. 52 "Washington Street.
1852.

Eev. C. Cushing, Dear Sir, — At a meeting on the evening of the 24th inst, of
individuals, members of your society, it was voted to request of you, through a
committee of five, a copy of your sermon, delivered during the morning ser
vice of Sunday, 8th inst., for publication.
In accordance with this vote, it affords us much pleasure to solicit
the above at your earliest convenience.
GEO. H. LOWE,
F. P. CUTLER,
J. PORTER, JR. J- Committee.
E. BATCHELLER,
H. B. JENKS.
North Broohfield, Feb. 16th, 1852.

Dear Sirs, — Your kind note ofthe 26th ult. was duly received.
The discourse to which you refer, was written without the least idea of its ever
being given to the public, but since you are desirous of extending its influence,
I cheerfully submit it to your disposal.
C. CUSHING.
Messrs. Geo. H. Lowe,
F. P. Cutler,
J. Porter, Jr., J- Committee.
E. Batcheller,
H. B. Jenks,
North Broohfield, March 1st, 1852.

SERMON.

Bom. 12: 2: "Be not Conformed to this Wohld."
This apostolic exhortation was addressed to the
church at Rome ; and it was peculiarly appropriate to
their circumstances in that eternal city, renowned, not
more for its power and its progress in the arts, than for
its idolatry and profligacy. Some of the saints in this
early church were even of Caesar's household ; whether
amid the luxuriousness of the court, or the general
splendor of the metropolis of the world, they all were
exposed to peculiar temptations.
Other Christians are not situated precisely as these
were, yet while in this world, none are free from the
influence of its allurements, or the power of its example.
Hence, this exhortation, my brethren, is appropriate
to us, in the circumstances in which we are placed, and
is deserving of our most serious consideration. We may
feel that God is speaking to us, saying, " Be not con
formed to this world."
I propose to consider, on the present occasion, some of those
things in which Christians should not be conformed to this world.
I. Christians shoidd not be conformed to this zvorld in
their mode of conducting business.
Christ's prayer for his disciples was not that they
should be taken out of the world, but thai; they should
be kept from its evil. While we are in this life, we
must mingle in its busy scenes, and engage in those secu
lar concerns, which are common to us and the world. Iu

the provision which God has made for the body, He
has taught us to attend to the same ; and in His word,
He has ordered that " if any provide not for his own,
and especially for those of his own house, he hath denied
the faith, and is worse than an infidel." (1st Tim. 5 : 8.)
It is the duty of every man to be industrious. The
command is " six days shalt thou labor," and it is just as
truly a man's duty to labor six days, as it is to rest on
the seventh. No man was ever placed in this world to
be idle. Ordinarily, the entire six days need not be
spent in purely secular concerns ; still, when it is neces
sary, in order to provide for the temporal wants of an
individual and his family, it is commendable in him to
lead a laborious life. Nevertheless, there should always
be a difference between the Christian's mode of conduct
ing business, and that which prevails in the world. The
servant of God should always manage his temporal
affairs in such a way as to make it evident that he
regards them of secondary importance, subordinate to
his spiritual interests. He should give proof that he
does not engage in secular things as the prime object of
life, but rather as the means of promoting the life of the
soul. Hence he should never swerve in the least from the
path of rectitude, how great soever the apparent advan
tage which he might thus gain to himself. He may be
laborious, but yet he must be strictly honest. He may
be shrewd, but not over-reaching. Some individuals
seem entirely to misapprehend the object of what politi
cal economists call exchange. They seem to think that it
is proper in a trade to try to get what they call " the best
end of the bargain," which, as they view it, is in fact the
only good end. The true theory is, that exchanges
should be so made as to secure the advantage of both

parties. Merchants are often complained of, sometimes
justly, for charging too high profits; but it is quite as
frequently true that their customers are unwilling that
a merchant should live. If the interests of the commu
nity require that some individuals should be engaged in
exchange, then these individuals should have a reasona
ble compensation for all the exchanges which they make.
As an individual would never be willing to pay more
for a thing than it is worth, so he should never desire to
buy anything for less than it is worth. Taking advan
tage of the necessities of others, whether it be in what
the world calls " shaving notes," or in a forced sale, can
not be harmonized with the golden rule.
Religion is designed to affect man in all the relations
of life, and that man's religion is not worth much, which
does not show itself in his mode of conducting business.
It is inconsistent with Christian principle, for a man to
buy anything which he cannot pay for, or which he
cannot reasonably hope to pay for in the future. Hence
a man's expenses should be kept within his income,
unless he has a principal on which he may safely draw,
or a reasonable prospect of a larger income. And no man
has a right to become surety for another to an amount
beyond his own unincumbered estate ; for if one is bound
for another, for a sum exceeding his ability to pay, he
thus hazards not only his own property, but also whatever
may be in his hands on which others have a just claim.
He hazards others' property as well as his own, and this
no man has a right to do. It is not morally right for a
man to make a promise, unless he can reasonably expect
to fulfil it. And that man may well inquire whether he
be worthy of the Christian name, who agrees to pay a
debt at a given time, when he knows that he cannot

6

redeem his pledge, or who avails himself of confidence
which is not well founded. Because the community
will trust an individual, thinking that he is safe, is no
reason why he should get trusted, when he knows that
he is insolvent. When a man sees that he cannot pay
his debts, and that there is no reasonable hope of his
doing so in the future, he ought at once to make this
known to his creditors, and not go on abusing the
confidence of his fellow men, until he has little or nothing
left, by which they can secure their just claims. First,
being fust, he may then hope for such favors from men,
or such changes in the providence of God, that the fruit
of his industry will supply his wants. There is, indeed,
a strong temptation to secure credit as long as we can,
and hope even against hope, that we shall come out
right in the end ; still it is wrong — the temptation should
be resisted. A modern statute, by which an individual
is released from legal claims without fully meeting them,
is calculated to make bankrupts. It exerts an immoral
influence, by leading men to suppose that they can be
honest and yet not pay their debts. It is a lower law,
for which there is no sanction in the Divine.*
There is one adage, which, among business men, is
sometimes abused, viz : " A bad promise had better be
broken than kept." It is true, that when we promise to
* It may be necessary that some provision should be made by law, to enable
an unfortunate man so to re-establish himself in business, that he may retrieve the
past. And when an individual who has conducted his business to the best of his
ability, and given up all his possessions to his creditors, has been discharged by
them, under a law such as now exists in this Commonwealth, — if they in their trans
actions with him took into consideration the additional risk incurred from tho
existence of the bankrupt law, and graduated their charges accordingly — this fact is
to be considered in deciding his moral obligation in respect to them. The present
law however, as it seems to me, is in our business relations, and particularly in
morals, doing more harm than good.

do something morally wrong, as did Herod in respect
to beheading John the Baptist, the promise better be
broken than kept. But business men sometimes apply
this adage to cases in which they only promise that
which is to their disadvantage. Hence when there is
no legal evidence in the case, they fall back from an
engagement which they have reason to regret having
made. But the Psalmist describes a citizen of Zion, as
"He that sweareth to his own hurt, and changeth
not." (Ps. 15: 4.) How many citizens of Zion, accord
ing to this standard, are found here ? A Christian
should conduct his entire business in such a way that he
will not need to be watched. He should be known
every where as an honest man. His life should be such
as to inspire confidence, otherwise he will be a poor rep
resentative of the cause of Christ. For though morality
is not religion, yet true religion involves morality. And
this fact needs to be made more prominent, and to be
more fully illustrated in our lives. There is a vast
amount of equivocation and one-sidedness in "the trans
action of business. Men satisfy themselves with telling
only half of the truth. And professors of religion are
often, in this respect, conformed to the world, and need
to be watched as well as others. So it ought not to be.
He who has professedly renounced this world as his por
tion, should give proof of it, by bringing all his secular
transactions under the control of religious principle,
— living above the world, while he lives in it.
II. Christians should not le conformed to this' world in
their amusements.
It may sound strangely to some ears to hear of Chris
tians' amusements ; but we are so made, that we need

8
them. There are two facts respecting the constitution
of man, which should not be overlooked, nor disregarded.
One is, that mirthfulness is a constituent element of our
nature ; and the other is, that the reasonable indulgence
of mirth is essential to the healthy exercise of our
other faculties. God hath made us for enjoyment. This
is true whether we take into view our physical, intellec
tual, social, or religious qualities. In giving us a relish for
delicate viands and rich fruits, and in providing them, in
his munificence, God hath indicated that it is his will that
our life should be rendered happy by a reasonable indul
gence of our appetite. All our intellectual powers, our
wit even, were given us to be exercised and enjoyed.
The rational gratification of our social natures, is not
inconsistent with elevated piety. There are elements
in our constitution, which do not find gratification ex
cept in what may be termed amusements. And as the
self-denial to which God calls us, does not involve the
extermination, but only the due regulation of our con
stitutional desires, it is proper for us to have amuse
ments. The general powers of the body and mind
need relaxation. A bow continually bent loses its elas
ticity ; and in amusement the body and mind are unbent,
and thus gain recreation. Because the world leads a life
of vain and sinful indulgence, some Christians go to the
opposite extreme, and deny themselves every pleasure
in which the worldling takes delight. Some who are
neither monks nor nuns, are still unduly rigid in respect
to social pleasures, and particularly in respect to what
are called amusements. They who are naturally sedate,
do not appreciate the wants of those who are naturally
mirthful. The aged sometimes lose all sympathy
with the young. Children particularly need diversion,

and though, when we become men, we should put aw ay
childish things, still as men we need recreation ; and
Christians only injure their own cause when they indis
criminately denounce amusements.
Still it may be said that Christians should not, in their
amusements, be conformed to this world. They should
not pursue them as the chief end of life, nor to the neg*
lect or injury of the soul. There are, moreover, certain
kinds of amusements indulged in by the world, in
which the Christian should never engage. I will men
tion three, viz : theatre-going, card-playing, and dancing.
I do not say that either of these is wrong in itself, but
they are all of such a character that poor human nature
in its weakness, its depravity, cannot indulge in them
without abuse. Under the term theatre, I would include
the opera, and all concerts where the songs are acted as
well as sung, and every place where there are dramatic
performances, whether it be advertised as a theatre, or
under the more classic names of a museum, or atheneum.
There are some such things in almost every perform
ance of this kind, and these places are almost invariably
frequented by persons of such vicious character, that no
man who offers that clause of our Lord's prayer, " Lead
us not into temptation," can consistently be found there.
Is there a professor of religion here, who, when he is
away from home, allows himself to go to such a place?
Is there one who does not go train his children that they
will avoid these places as they would avoid a district
infected with the plague ? Let him beware of the hour
when he must render his account ! I have spoken of card-
playing ; you need not go out of town to engage in this.
It is so associated with gambling, it is to such an extent
the means of gambling, that your entire influence should

10

be thrown against it. Are you all innocent in respect
to this? Do not some of you either allow, or fail to pre
vent your children from indulging in this sin ? Are
there not at least the children of some church members
here who play cards ? Do not some of your children,
in their small way, gamble? Parents ought to
know where their children are, and what.they are doing.
And when I speak of the amusements of Christians, I
include not only what they engage in themselves, but
what they encourage or tolerate in their families.
But I have also mentioned dancing ; and some may be
ready to ask, what harm is there in that ? I have, in
the providence of God, spent much of my life in a com
munity where this amusement was exceedingly popular,
and have had both opportunity and occasion to observe
its influence and tendency. Dancing isa peculiarly fasci
nating amusement ; and it invariably leads to two evils,
viz: the wearing of thin apparel, involving an exposure
of the health, and the keeping of late hours. I have
watched its operation in different towns, different cities,
and in various ranks of society, or classes of our popu
lation, and I never, in any instance, knew it to fail of
leading to late hours. This simple fact is enough to con
demn the practice. Kespectable people will be at home
and asleep by midnight, and any amusement in which
people cannot engage and be willing to leave it before
midnight, is not itself respectable. I say that these in
variable, inevitable results of dancing are enough to
condemn it. But there are other evils to which it fre
quently leads. It tends directly to licentiousness. The
fashionable dress of the ball room, the very movements
of the dance, serve to inflame the passions. The more
simple dances, lead to those which are more complex and

11

objectionable ; and unbecoming familiarity in the ball
room, leads to the grossest vice elsewhere. Dancing
is almost always attended with the use of ardent spirit,
which serves still further to inflame lust and jeopardize
morals. If you have the dance where spirituous liquor
cannot be obtained, then some of those who come will
bring it with them. So it has been — so it will be.
Again, dancing leads individuals into bad company.
It is an incontrovertible fact, that the very worst por
tion of the community are most addicted to this kind of
amusement. As sure as that " wheresoever the carcass
is, there will the eagles be gathered together," (Matt. 24 :
28,) so sure, where the ball is, there will persons of im
moral habits come. And " evil communications," which
in all cases "corrupt good manners," (1st Cor. 15 : 33,)
serve to augment the demoralizing influence of the
dance. I have answered the question — what harm is
there in dancing — by bringing to view the evils and vices
to which it either inevitably or frequently leads. Now
what can be said in its favor ? One may say, that it is not
wrong in itself, and that the objections mentioned are only
to its abuses. I admit that it is not wrong in itself, but if
we cannot have it without its abuses, we had infinitely bet
ter not have it at all. And that we cannot have it without
its abuses, is abundantly proved in universal experience.
A dramatic performance is not wrong in itself, but he
who would, on this account, advocate theatres, must be
blind to their history. The use of spirituous liquor, in
some of its forms, and within certain limits, cannot be
said to be wrong in itself. But if an individual cannot
take an occasional glass of pure wine, without exposing
himself, or through his influence exposing others to a
drunkard's grave, and a drunkard's eternal woe, then

12

({ touch not, taste not, handle not," should be the motto
of every man. So it is with dancing. But one may
say, the Bible speaks of dancing, approvingly. It is true
that we are told that " David danced before the Lord
with all his might/' (2d Sam. 6 : 14,) and that when the
Israelites were conveyed safely through the Bed Sea,
" Miriam the prophetess, took a timbrel in her hand,
and all the tvomen went out after her, with timbrels and
with dances." (Ex. 15 : 20.) Now if there is any man
who wishes to dance alone before the Lord, or any
women who desire to dance by themselves, as a religious
exercise, expressive of their gratitude to God, the Bible
surely will not condemn them. But it is a fact, worthy
of your consideration, that the Bible does not mention,
approvingly, a single instance of men and women danc
ing together.
But it may be said that dancing is an accomplishment.
Be it so — it must be confessed that it is of a low order,
for as intellectual and moral beings, we should feel the
importance of cultivating the head and the heart, rather
than the feet. And if we cannot have this accomplish
ment without its attendant evils, we may profitably dis
pense with it. But it may be asked whether it should
not be a part of the education of children, to teach
them these graceful movements ? This question is to
my own mind settled by the fact, that if children learn to
dance, they will be much more likely to practise it when
they become adults. Knowing how to dance, they will be
invited to do so, and will thus be under the temptation of
going , into bad company. This simple element in their
education, may serve as the turning point respecting the
kind of society in which they shall move. So long as
professed Christians exert in any way an influence in

favor of dancing, so long the hours of night, designed of
God for quiet repose, will be given to revelry ; and efforts
in favor of moral reform, instead of being justly liable
to be complained of as instructing our youth in vices of
which they would otherwise be ignorant, will be absolute
ly necessary in order to warn and restrain them.
Christians should not engage in any amusements
which will prove as obstacles to their growth in grace.
They should, on the other hand, make all their means
of social enjoyment and relaxation, subservient to the
interests of the soul. They should engage in nothing on
which they cannot appropriately and heartily seek the
Divine blessing. They should be particularly careful
to what amusements they give countenance in time of
religious revival ; for some things which are appropriate
at other times, are not so then. At no time, however,
should the friends of Zion, the followers of Christ, be
conformed, in their amusements, to this world.
III. Christians should not be conformed to this world in
their conversation.
It is by Divine inspiration that we are told that the
tongue, though " a little member," yet " boasteth great
things;" that "it is an unruly evil, full of deadly poi
son ;" and that " if any man among you seem to be re
ligious, and bridleth not his tongue, but deceiveth his
own heart, this man's religion is vain." (James 3 : 5,
8, also James 1 : 26.) How important then, to consider
wherein the conversation of the Christian, should differ
from that of the world.
I need not say that a Christian will abstain from the
use of what is generally considered profane language —
and yet there are some things which need to be said

> 14

in regard to profaneness. A Christian, ordinarily, should
not fail to rebuke those who use profane language in
his hearing. And if the rebuke be administered in a
kind, becoming manner, it will generally be well receiv
ed. In repeating the conversation of others, a Christian
should not repeat their oaths, nor should he himself in
dulge in the use of those ungentlemanly, low words which
are sometimes substituted for oaths. It is a species of
profanity to quote Scripture, or speak of sacred things in
a light and trifling manner. It tends to destroy in the
minds of men, reverence for the scriptures and respect
for sacred things.
Christians should be careful to say nothing which will
have an immoral tendency. There is a way of speak
ing of vice, which will impress the hearer with a
sense of its odiousness, and serve as a warning against
it. There is another way of speaking of it, which will
allure to its indulgence. Which should be adopted by
a pious man, does not admit of a question. And yet
there are sometimes to be found professors of religion, I
am sorry to say it, but still it is true, who indulge in
vulgarity or obscenity. There are yet more who use
words of double meaning, knowing that they will be
construed by the hearer in such a way as to convey an
objectionable idea ; or they will relate a story, because
it is amusing or witty, notwithstanding some part of
it may be indelicate and corrupting. There are those
who will listen to the immoral conversation of others,
and laugh at their polluting wit, without offering a
rebuke. Such are unworthy of the Christian name.
He who is governed by religious principle, should
be careful how he applies opprobrious terms to his
fellow men, even to those who are guilty of mal-

15

treating him. It does not win nor influence for good
any man, to call him a knave, liar, or fool, even though
he be all three. Mildness and kindness of language
affect the better feelings, and move the heart. Censo-
riousness is neither virtuous, nor the means of promoting
virtue. It is inconsistent with Christian character to
give prominence in our conversation to the faults of
others. He who is always attending to his neighbor's
business, is sure to neglect his own. And for any man to
attend principally to the faults of others, is proof that he
has himself at least one great fault. Where the occupa
tion of individuals allows them to engage freely in con
versation, it is highly important that their " speech be
always with grace, seasoned with salt." (Col. 4 : 6.)
Every species of scandal is unbecoming a professed fol
lower of Christ. And gossip, whether indulged in pri
vately, going from house to house, or in the social party,
or in familiar gatherings for benevolent purposes, or
anywhere, is a disgrace to those who are guilty of it.
It is the solemn declaration of Scripture, " that every
idle word that men shall speak, they shall give account
thereof in the day of judgment." (« Matt. 12 : 36.)
Christians should cultivate the habit of introducing the
subject of religion appropriately and happily, as a theme
of discourse. As the child speaks often of the parent
whom he loves, so the Christian should speak often of
his God. Having espoused the cause of Christ, he
should often be employed as its advocate. Never should
he lead those who listen to his words, to suppose that
he regards the interests of this life as of chief moment,
With an appreciation of the worth of the soul, he should
dwell, in his intercourse with his fellow men, upon its
eternal interests. In anticipation of heaven, he should

16
speak to his fellow travellers in this pilgrim world, of
the joys which are to come. Enraptured with a view
of his Saviour, he should make known his glories, and
speak forth his praise ; giving proof thus, that he is
not conformed to this world.
In presenting to you, my friends, these three things,
viz., the mode of conducting business, amusements, and
conversation, in respect to which Christians should not be
conformed to this world, I have given you what seems
to me the Gospel standard. Whether the views expressed,
and the principles advanced, are correct, I leave you to
judge, from what your own reason teaches you in view
of human experience, from the dictates of your own
conscience, and from what you read in the word of God.
I leave each of you to make an application of these
truths and principles, not to one another, but to his own
life and his own heart. What has been your individual
history and manner of life, I know not ; God knoweth,
and you know. Let me urge you to make the applica
tion, to inquire whether you have, in your business
transactions, preserved a strict integrity? Whether in
your amusements even, you have given proof that you
lived above the world while you lived in it? Whether
in all your conversation, you have evinced the love of
God in your heart ? Whether in all things you have
lived in accordance with your covenant vow, — lived
under the power of the world to come ? I give you
these tests to be used in self-examination, and urge you
to use them, because the Spirit of God is especially here
to aid you in the work. The time of revival, should be
the time of heart-searching, among the members of the
church. The increase of the followers of Christ, in
their devotedness to his cause, the reclaiming of the

17

back-slider, are among the prominent characteristics of
a genuine revival. He who hungers and thirsts , after
righteousness, will rejoice to have the principles of the
Gospel applied to his life, though it be with stringency
and convicting power. That you may make your call
ing and election sure, I urge you to improve this season
of revival, in self-examination, and in offering the prayer,
" search me, O God, and know my heart : try me, and
know my thoughts ; and see if there be any wicked
way in me, and lead me in the way everlasting." (Ps.
139 : 23, 24.)
I urge this subject upon your attention in behalf of
impenitent souls, to whom oft times the imperfections of
professed Christians are a stumbling block over which
they fall. Were there not an individual in this church
conformed to this world — were you all strictly upright
in business transactions— did you indulge in nothing, or
throw your influence in favor of nothing inconsistent
with a religious life — did you, in all your conversation
illustrate the true refinement and purity of religion,
how long, I ask, could the world withstand your power?
Were you all " living epistles, known and read of all
men," (2d Co. 3 : 2,) — -did you all in your life give proof
of the reality, and exhibit the beauty and loveliness of
a holy heart, how soon would the multitude, now in the
broad road to death, be found flocking to the cross of
Christ! Can any of you, my brethren, in view of your life,
say with Paul, that you are " pure from the blood of all
men?" (Acts 20 : 26.) Is there a professed follower of
Christ here, who will not, in view of its influence upon
his own destiny, for the sake of the souls of the perish
ing, and for the honor of God, offer this day anew, the
prayer, " Create in me a clean heart, 0 God ; and renew
a right spirit within me ?" (Ps, 51 : 10.)

18

My impenitent friend, let me say one word to you.
It; is as truly your duty, not to be conformed to this
world, as it is that of any other man. Will you heed
your duty, suitably influenced by the solemn fact, predi-
cable of every man, that " to his own master he standeth
or falleth?" (Eom. 14: 4.) The faults of professed
Christians, may sometimes have been the means with
which you quieted your conscience and deluded your
soul. They may have been the occasion of your con
tinuance in sin ; but you know that they were never a
justification of your neglect of the cross of Christ.
Will you not, therefore, forsake the world, repent of sin,
give your heart to God, and seek, through Jesus Christ,
the salvation of your soul ?