Some time ago, I addressed the following questions to a Christian friend. A part of his answer I shall subjoin, as I think it may prove both agreeable and instructive to some of my readers. My questions were as follows: “To prevent giving needless offense I avoid, on Christian principle, vulgarity of manner and inelegance of speech, bad grammar, &c. But to avoid inelegance, either in word or deed, is almost the same thing as seeking elegance; am I not then on the borders of that which St. Paul, or rather the Spirit in him, condemns in 1 Cor. 2:11And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. (1 Corinthians 2:1), when he disclaims “excellency of speech?’ “I had also asked some questions in reference to Leviticus 10 and 1 John 2:15, 1615Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. (1 John 2:15‑16). In connection with the last passage I had asked, “ Where would you say worldliness begins?” His answer was as follows:
“As to elegance of speech, if sought, I judge it is an evil. The apostle did not so enter in among those he sought, or taught. I speak according to the habit formed by my education, and God may choose one cultivated in mind to give him access among those who are persons of cultivated understandings. If I found that a particular manner of speech were a stumbling-block. I should avoid it as a matter of charity, but I don’t think a Christian would seek elegance of language. Faith would so far stand in the power of man. In Lev. 10 I don’t see the world, but that the stimulus of natural joy is not suited to one going into the presence of God in the way of worship-what dissipates and distracts the heart in relation to a saint’s service. As regards 1 John 2:1616For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. (1 John 2:16), it is plain. All that is in the world has been raised up, to please the eye or fleshly feeling, and the love of grandeur where Satan reigns, and where Christ was crucified, not to please the Father; the ornaments that please Him are spiritual. A person may have life, but he has not the sense of the comeliness of the Father’s house, if he takes pleasure in such things. Carnal, worldly ornament is moral degradation. It shows that the foolish and distempered heart finds its pleasure in things, in which one accustomed to the communion of the Father, and to see with His eye, and to know with His heart, would not find pleasure.
Besides, it is a world which has its power led up against His Son Jesus. Can I desire to be great in appearance there, if His love is in my heart? It is at once judged by the heart that walks in intercourse with that better world where the Father’s delight sheds itself around, and where Jesus’ every true glory is. Worldliness begins, wherever Christ is not the motive and rule of what I do, in the necessary details of life; because Christ accompanies us there as grace and light, as well as lighting us from above. It is a different thing, the manna and the old corn of the land, but Christ is both. I must be clothed and have a house, but if I deck my person, it is the flesh and folly, not Christ; if I do it at all, the degree may be more or less, the principle judges it. If I furnish, my house, I must have tables and chairs, as a necessity of the ordinary path of life. Christ will be still my rule.
He bends graciously to my necessities. He does not cultivate folly. I shall seek what meets my necessity with thankfulness. If I seek to please the world and meet its eye, worldliness begins. The measure of judgment in this may, of course, be different according to the degree of spiritual progress. The principle is simple. If I love vanity myself, clearly it is not Christ; if I dress, or furnish to meet the world’s eye, it is worldliness. Had I a sick wife, I should get the easiest chair possible. God delights in tenderness, but that is not the world. When the world and its fine looks are out of the heart, it is not very difficult to act.
As regards the poetry of hymns, if it is the moral idea which makes the poetry, I delight in it. If it is imagery, it is out of place, and spoils it as a hymn.
“Sweet was the hour, Ο Lord, to thee, is genuine poetry. So also “By Sychar’s lonely well,” because it is the moral idea of the relationship of God’s heart with the poor woman, brought out vividly, and even the word “lonely” presents Christ as He really was. It is only presenting vividly the truth of the Spirit. If I seek to clothe it, so that it is not the simple truth, it is out of place, it is wine brought into the sanctuary. And there are hymns, which express even individual sentiments, which, though true, are not suited for the worship of an assembly; because it is not properly Christ set forth, but clothed with my sentiments, which are quite in place sometimes, but do not rise to the height of divine worship. Christ, after all, all that lasts eternally, for beauty or aught else.
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