Beloved Brethren, HAVING stated in our Minutes, the business we have transacted at the present meeting, we now call your attention to a solution of the Query which contains the important subject appointed to be discussed in the Circular Letter of this year, viz, "What is the precise meaning of that rule of duty mentioned in Romans 12:2. respecting conformity to the world?" This passage is as follows: -- "And be not conformed to this world; but be ye transformed by the renewing of your mind that ye may prove what is that good, and acceptable, and perfect will of God."
In the execution of our design, we shall, in the first place, explain tee term World; then point out the sense in which it is to be received in the passage under consideration; and finally proceed to ascertain and illustrate the rule of duty contained in that passage.
From the poverty, or figurative use of language, a word is often so used as to express different ideas or things. This observation applies strictly to the scriptural use of the word, World. Among its various acceptations we may observe, that sometimes it signifies the Earth, with its diversified productions and inhabitants; as in St. John's Gospel John 1:10. "The World was made by him." Sometimes it signifies Mankind only, as in Romans 3:19. "That all the World may become guilty before God." And sometimes, it signifies the wicked, or irreligious part of mankind, with their lusts and pleasures, sinful principles and actions, together with the things of time, as they are objects of their attention and regard, as in 1 John 5:19. "We know that we are of God, and the whole World lieth in wickedness;" and in 1 John 2:15, 16. "Love 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. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, are not of the Father, but of the world." This last sense of the word is that which the Apostle appears to intend in the passage under consideration.
From this scriptural sense of the term, taken in connexion with the prohibition, you will readily perceive, that as whatever things come within the description of those lusts the Apostle here describes, belong to the world, so conformity to it in these is forbidden. By this forbidden conformity we understand, a being so influenced by the spirit and example of irreligious men, as to take a part with them in their sinful pursuits and gratifications, of a worldly nature; so as, in proportion, to forsake, injure, or neglect the cause of God & religion: Or else, to bring the maxims, policy, & spirit of the world into our religious profession, exercises & pursuits, may be intended. Of both we are in great danger; both may exist together; and both greatly injure the soul, and dishonour God.
In forming a correct judgment on this subject it is requisite that we make a clear and just distinction between the actions of men which are lawful, and those which are in their nature sinful. Religion does not require that we should differ from our fellow men in things, either natural or civil, nor yet religious; when their conduct is according to the rule of nature, propriety, and scripture. In things which are lawful, and left to the free choice, prudence, and opinion of men, it becomes the christian to avoid singularity. For this must make himself, or his profession ridiculous, and offend others. Even the mistakes & prepossessions of men in things of a neutral kind, or of little importance, may be occasionally conformed to, in perfect consistency with a good conscience and the honour of God; when our real object in so doing is to avoid offence, and gain men to the knowledge and love of the truth -- Thus the apostle Paul was to the Jews, as a Jew; to those who were without law (the ceremonial law seems to have been intended) as without law; and became all things to all men, that he might by all means save some. -- A greater than Paul also, even our Lord Jesus Christ, appears to have avoided singularity in such things as we have described; "He came eating and drinking," made himself easy in his manners to persons and companies of various views, and conditions in life; and while he did not strive, nor cry, nor cause his voice to be heard in the street, to occasion tumult, or draw upon him the public attention, he was accessible and kind to all; where bold impiety, self-righteous singularity, and hypocritical pretension did not provoke his displeasure.
But there are certain principles, and actions, which never can be right, being contrary to moral principles of truth and goodness, and to the genius of the gospel. To these, the Christian never must conform; however they may be countenanced by the example of the multitude, or of those who are in the highest stations of honour and power. To such things we wish to direct your attention in the style of caution.
Gross and scandalous sins the more refined part of mankind, though destitute of true, vital religion, generally censure and avoid; at least such as are accounted dishonorable in civil life. A Christian therefore, must have departed far already from the line of duty and rectitude, before he can come under very strong temptations, from example, to commit such sins; which are directly contrary to the law of God and only to be found in the practice of men who have given up their claim to decency and respect in civil society. Our chief danger lies in those evils which by the arts of false refinement, delusion and folly, are generally accounted excusable, if not innocent and honorable. Great danger arises here, from the sympathies of our nature and love of society, as well as from mistakes of judgment and the vicious inclinations sin has implanted in our hearts. But, should we give way to the spirit of the world, we are in danger, also, after being in the first instance drawn into the practice of sins less obvious and disgraceful, of falling at last into those which are more gross and heinous. Thus many who have been once decent in their manners, of amiable dispositions, and even virtuous principles, by giving way to a fondness for merry, idle company, have become eventually the wretched slaves of drunkenness, profanity, and debauchery, and of every pernicious, shameful vice and crime. Oh! how many amiable youth, of fine talents and promising hopes, have been thus ruined for ever!
Having mentioned the spirit of the world as an important article in this inquiry; let us before we proceed, endeavour to form our judgment correctly on this subject. It is, we conceive, that disposition of the mind which is proper to a state of sin; and opposite to that which is produced by the "renewing of the mind," of which the Apostle speaks in the text under consideration: A spirit of selfishness, by which men are disposed to please and live to themselves; which effects independence on God, and disregards his laws, government, and grace; a disposition which leads the mind to contemplate and regard this world as its chief good; and limits our views, hopes, and expectations, to things which are temporal, to the exclusion of those which are eternal.
But to return to the division of the subject made above, and to the account given by the Apostle John of the things in the world which we must not love, let it be observed, that the Lust of the Flesh means the sensual appetites and sordid passions of our nature. These are manifested in the world by correspondent actions, and lives of sin -- such as excess in eating, drinking and sleeping, indulgence in ease, effeminacy, and indolence; vain amusements, idle diversions and follies among the lovers of pleasure -- excessive exertion in cares and labours, among the sons of ambition and avarice -- envy, anger, resentment, malice, cruelty, and oppression, among those who are of a proud, suspicious, unjust, and ferocious temper -- the various species of criminal connection between the sexes, among the licentious, write the words and actions which lead to them -- and in a word, in a too great indulgence in any animal pleasure, though of a lawful kind; & in all gratifications of inclination and appetite which have not a real tendency to promote the glory of God. -- A few explanatory remarks invite your attention:
It is a serious truth, that the men of the world too generally provoke their appetites to excess, while enjoying the bounties of providence, to their shame and injury. Such indulgence in eating and drinking, besides other bad consequences, enervates both body and mind; and not only when carried to the extent which would be deemed gluttony and drunkenness; but to that extent which goes beyond the proper demands of nature.
The calls to indulgence in ease, sleep, effeminate softness, artificial delicacy, and indolence, on persons in affluence, are frequent and pressing; but these steal away our precious time, rise in their demands, and if indulged, fix a habit which becomes the enemy of all improvement, intellectual, moral and religious; and the source of many and sore evils. Non-conformity to the world in these, therefore, is required. You, brethren; are to be diligent in the service of God, redeeming the time, because the days are evil.
The idle pleasures, vain amusements, carnal delights and follies of the world, are often represented by their votaries as neither injurious to men, nor dishonourable to God. But we know, that pleasures which are not directed to some rational use which consume time unprofitably, dissipate the mind and expose it to temptations, are not of God, and therefore not to be conformed to. The state of the heart which these produce, or rather from which they proceed, should be carefully considered. What is the state of the heart in which men who delight in them, as they are generally conducted, attend on theatres, balls, races, frolicks, and games of hazard; and what the consequences to which such attendance leads? Do they approach the places where these pleasures are practised with a single eye to the glory of God; with a desire to do his will; with humble prayer for his blessing; and self-dedication to his service? Do they return from them with spirituality of mind, having their hearts inflamed with love to God and their holiness promoted? Alas! Brethren, far other principles lead men to such places and very different consequences follow from their attendance on them.
While the Christian is careful to avoid hurtful pleasures, and improve his time and strength to the glory of God; it becomes him also, to avoid that excessive care and labour about the things of the world, which are to be found with men who are stimulated by the sting of covetousness or ambition. Some who think their conduct highly commendable, and are much approved by others, are so immersed by their own choice in cares and labours of this kind, that they have neither time, nor attention for any thing but their worldly employments; and gravely make this their excuse for neglecting both public and private worship, the care of their own souls & the souls of their families. Thus many wear out their own strength and life, as well as of their servants and dependants, in the strenuous pursuit of wealth and eminence: While others, though the silken sons and daughters of pleasure themselves, yet, by their plans and agents, pursue the same course of interest, and are equally rigorous, even to cruelty, in exacting the utmost exertions in labour from those under their controul, to secure and advance their own luxury, pride and ambition. To these things, however approved by men, the Christian must not be conformed.
The indulgence of envy, resentment, malice and revenge, those fires of hell; and the gratification of sensual, licentious appetites, crimes which are too common in the world, are not only such as you must not be conformed to in act, but must be opposed to in the first thoughts and temptations which lead to them. All these may be indulged in the corrupt heart, in thought and principle, though concealed from the eyes of men. But as Christians you will recollect, that he who says to his brother "thou fool, is in danger of hell fire;" and that "he who looketh upon a woman, to lust after her, hath committed adultery with her in his heart already." -- Thus far on the lust of the flesh. --
The lust of the eyes, appears to intend the desires of the carnal mind as exercised on the objects of sight; and particularly, on the possessions, decorations, and splendours of the world. These are coveted as they are beheld, and especially as hope is entertained of their enjoyment: They include landed estates, servants, rich harvests, store of merchandize & goods; gold, silver, & precious stones; elegant houses, sumptuous clothing, costly furniture, and glittering equipages, and to some, crowns, sceptres, and thrones; together with every object of sight, which being inordinately desired, or prized, alienates the heart from God. The things may be in themselves good, and to some lawful; the evil consists principally in the corrupt desires of the heart.
Carnal men have universally fallen into this error of laying up treasures on earth, by setting their hearts upon the enjoyments of time, as though they formed man's chief good. To this fatal error you must not be conformed. "Lay not up for yourselves treasures upon earth," said our divine Redeemer, "but in heaven." You are pilgrims on earth, and your life of short continuance; but you look for a "city eternal in the heavens, whose builder and maker is God." In this city earthly treasures are of no avail. They will neither raise you to its honours, nor prepare you for its enjoyments.
When Christians become conformed to the world in this pursuit of wealth and ambition, though the covetous principle may not gain an entire ascendency; yet, the effects are visible and awful. The importance and value of religious duties, Christian privileges, and devout affections, if not forgotten, are lessened in their esteem. The glories of God, the Saviour, and the advancement of his cause and kingdom, engage but a small part of their attention -- The business, cares and pleasures of the world, gain an increasing ascendency over their mind, and in it the light of truth is greatly obscured. In proportion as exertions are made toward self aggrandizement, and success attends the pursuit, other views arise; wants multiply, and expenses increase. In the multiplicity of these things, no time is left for serious thoughts, and active exertions in the cause of God. Religious affections die. A contracted mind is the consequence of this; and it at any time an act of liberality is performed, it is rather from ostentation, or some improper motive, than from a regard to the glory of God. The result of all is, that the public interests of religion, as well as its spirit, are neglected. In some congregations ministers of the Gospel, though acknowledged to be faithful, are scantily provided for, if at all; whilst many members of their churches live in a costly manner. Houses erected for the worship of God are constructed of the roughest materials, and in some places are ready to fall to the ground; whilst the habitations of the worshippers are, not only comfortable, but in some cases elegantly built and furnished. The pious education of children is neglected; whilst they are either brought up in all the fashionable follies of the age, and decorated with gay clothing, or are permitted to waste their precious time in forming habits for idleness, ignorance, and vice. The religious instruction of servants is entirely neglected, though their labour is exacted in full measure.
We are aware brethren, of the excuses which are usually made for such neglects, but we know that they are vain, and without just foundation. They originate in an unfeeling, covetous disposition, which is idolatry. The desire to lay up treasures on earth corrupts, as well as contracts the heart; and for excuse in the neglect of duty, which this desire occasions, the pleas just referred to are advanced, only that permission may be obtained from conscience for seeking and retaining uninterrupedly more ample possessions on earth. Such conformity to the world, the rule of duty under consideration forbids.
Various are the modes in which the men of the world use their wealth. Some make a display of it in external pomp; some in debaucheries, excess, and prodigality; wasting, with the greatest extravagance, the bounties of Providence; whilst others with hypocritical humility, content themselves with mean fare. These clothed in a dress far inferior to their circumstances, and living in a manner unbecoming their sphere in life, indulge reflections on the comparative moderation of their desires, and feast themselves on the exalted opinion which they imagine is entertained by others of their frugality, moderation, and humility. Let none deceive themselves by these considerations into a persuasion that they are not in the indulgence of the lust of the flesh, and of the eyes. They as eagerly pursue wealth as others; they with as much exultation survey their store as others; & they retain with more miserly niggardness what they have acquired than others. They are therefore as much influenced by the true spirit of the world, as the two first mentioned characters, and display in their conduct as much if not more pride and vanity. Our concern should be to avoid the errors into which each of these characters has fallen. Earthly possessions, as they are the gifts of providence, are not to be rejected, but may under the Divine blessing on honest exertions, be acquired and enjoyed. They are however to be sought from higher motives than our enjoyment of them: In addition to the supply of our own reasonable wants; the good of our fellow-creatures, and above all, the glory of God should be regarded. This truth we hope you will never forget. Permit us however to suggest a caution to those who are engaged in the acquirement of property. Be not too confident of the good use you will make of enlarged possessions; and for-bear not to do the good that is in your power now, on the supposition that you will do much more in a future day, when your schemes of interest are accomplished. This often proves a deception: For it is a dictate of reason as well as of scripture, that he who is unjust in that which is least, will be unjust also in much. Which maxim, in its principle, will apply to our obligations to perform acts of beneficence and mercy, as well as to those which respect common justice. Many therefore who have set out with the plausible intention just mentioned, have awfully deviated from their plan in the execution. Instead of having their hearts enlarged with the increase of wealth, they have become more contracted. Contrast the exertions and contributions ordinarily made by men of wealth with their means - How comparatively trifling! How insignificant! Men who spend on their persons, families, houses and living, vast sums, can afford but small assistance to the public interests of religion, and relief of the poor. Is not this conformity to the world?
In the pride of life men make a display of what they possess, or think they possess; and all for the gratification of the exciting, foolish and impious passion, pride. The lust of the eye seeks out and craves the objects with which, when obtained, the pride of life is wont to manifest its vanity and presumption. Though it delights to sheet itself in things great and grand, high stations, power, public authority; sumptuous habitations, dress and equipage; and whatever we have already mentioned as the common objects of covetousness and ambition, yet it is not confined to them; but vaunts in personal accomplishments, beauty, sense, activity, elegance of manners, fine taste, superior understanding, learning and eloquence; or in reputation for virtue -- as courage, probity, prudence, zeal, generosity and public spirit, with things of a like nature; and in pretensions to excellence in all kinds of business and professions. As it seeks to be commended and admired of men, so it tends to promote flattery, pretensions, dissembling and falsehood among those it accounts its friends: and in assuming a dictatorial stile of conversation and conduct toward those who are considered as persons who should submit to its importance it either produces a servile spirit of compliance, or excites opposition. As it provokes disgust and opposition, which it rarely fails to do, it forms parties, creates contention, intrigue, detraction, reviling, resentment, and all the hateful passions; from whence spring quarrels in families, societies, and neighbourhoods, and war and bloodshed among nations; and by filling men with ideas of their own importance, it produces self-will, and contempt of rightful authority. When gratified, the proud mind rests with momentary complaicence in the contemplation of its own supposed excellence and worth; when disappointed, it rages with resentment against men, and too often in its discontent, utters blasphemies against God. Such is the pride of life; originating in the delusive passion of sinful self-love, which may be found inthe cottage as well as in the palace. To this the Christian must not be conformed.
On the second general branch of our subject, we have to observe, that Christians conform to the world when they bring a worldly spirit into religion. 1 his has been one of the greatest causes of injury to the Church, and a fatal mean of corrupting it. It is done when an attempt is made to bring the doctrines, ordinances and worship of God to the standard of taste which pleases the carnal mind; when human policy and power are relied on for the support and prosperity of the church; and when our views, principles, profession and conduct in religion, are regulated by the maxims or spirit of the world.
The first of these cannot be effected but by perverting the sacred Scriptures, and by changing or abusing the ordinances of God.
We are chargeable with the second, not only when human establishments are resorted to; when the church so united to the state is governed by the civil magistrate; and when the sword and civil authority are relied on for the support and progress of religion; or when pious fraud is introduced, and pretensions, or mechanical operations are used to impose on the judgment, faith and consciences of men; but also, when our reliance for success in religion is placed on the wealth, number and influence of its adherents; on splendid places of worship, and pompous services; and on the learning, popular talents, enterprize, eloquence and address of its ministers; or on the zeal and exertion of its professors -- rather than on the spirit and grace of God. That declaration of Holy Writ should never be forgotten, "Not by might, nor by power, but by my spirit, saith the Lord of Hosts." Correspondent to which are the words of our Lord Jesus Christ: "Without me ye can do nothing."
Thirdly. We conform to the world in our religious profession, exercises and pursuits, when a regard to worldly advantage and reputation among men, rather than to the interests of the soul and the honour of God, is our governing motive in making religious profession; and when either in ministers, or private Christians, a spirit of pride and confidence in our own knowledge gifts, graces, popularity and usefulness is indulged, so that our religious services are done more from a secret desire to manifest their excellence, than to perform the duty we owe to God. When our zeal in religion is more to gain adherents to our particular sentiments, and the interests of our party, than to have the interests of Christ and of souls promoted. It is apparent when a spirit of rivalship prevails, and our great concern is to know "Who of us shall be accounted the greatest;" when attempts are made by individuals or churches to restrain Christian liberty, by imposing regulations on opinion and conduct, in things which God has left to the free choice of his people; when individuals aspire to fill places and perform duties for which they are not qualified, or which belong to the province of another; and when a slavish spirit of subjection to the assumed claims of such men induces us to submit to them. The spirit of the world generally operates in the business of controversy and party, especially when angry disputes and contentions arise; Then intrigue, misrepresentation, sophistry and censorious judging take place in the church; and all the violent, hateful passions are called into operation; in jealousies, "Whisperings, swellings, tumults," and too often in revilings and separation, to the injury of religion, and disgrace of its professors. On this subject an apostle says, "For ye are yet carnal; for whereas there is among you envy and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollus; are ye not carnal?" -- If the spirit of the world is called into operation in intemperate zeal, and in the prejudices, partialities, and contention of parties; it is no less so in carnal security; and in a cold, formal, lifeless attention to religion: When by our indifference to its most important truths, neglect of its best interests, duties and ordinances, or by conversing of it with levity, we manifest that we, like the world, consider it as a subject of little importance or worth. Or else when forgetting the great concern it has with the affections, conscience and life, we treat it as a subject of mere speculation, for curious inquiry or entertainment: hence "Itching ears," fondness for novelty, and critical scrutinizing of subjects, to the neglect of devotion and improvement of the heart, in our own case, and of the works of justice, love and mercy among our fellow men.
In these and similar ways, as Scripture, observation, and experience prove, the religion of Jesus Christ may be abused among its professors, by conformity to the world. Let it be our serious concern to avoid these dangers! -- We shall conclude with some general uses of the whole subject --
As it appears from the fullest evidence, that in things lawful coo expedient we are not required to differ in our manners and outward actions from other men, with whom we are connected in civil life; therefore, let us in these things avoid unnecessary, offensive singulatity; preserving at the same time decency and moderation. Our chief concern in these is to act from right motives, that whether "we eat or drink, or whatsoever we do, we may do all to the glory of God:" In doing this, we shall in such things differ sufficiently from the world.
As our duty to God, and regard to our soul's interests require, that we should not be conformed to the world in their sins and follies - so let us dare to be singular here.
But especially, let us take care that we do not corrupt the church, disgrace our profession, deceive our own souls, affront the majesty of God, wound our Redeemer in the house of his friends, and grieve the Holy Spirit, by introducing the spirit of the world into our religious profession, exercises, and pursuits.
Let none be vainly confident; all, both ministers and people, are liable to err here. Such is the ensnaring influence of the world; such the corruption of our hearts; and such the artful temptations of the devil, that if we are not sincerely engaged in self-denial, watchfulness and prayer, and in looking for help by faith, to him who, as the Captain of our Salvation, has overcome the world, this sinful conformity to it, in one form or other, will take place and gain an ascendency. Perhaps it is actually the case, at this time, with many who are fond to think that they are of a very opposite character.
Those who are in the habit of conforming to the world, either in its actions or spirit, will probably be displeased at a close investigation of the subject; especially in those branches of it which apply to their own case. But their displeasure so excited, ought to be considered by themselves, as it generally will be by others, as a strong indication of contracted guilt; and of a disposition to continue in their wrong course. Perhaps these very persons will in strong terms censure conformity to the world; and be very severe on the conduct of those they consider chargeable with it, while they freely indulge themselves in their own wrong spirit and conduct; as if they meant to justify the sarcastic observation of the satyrist, and
"Compound for sins they are inclin'd to,
"By cursing those they have no mind to;"
While to impartial observers they may appear to "Strain at a gnat, and swallow a camel." Dear Brethren, these things ought not so to be. One of the best evidences to his own soul which a man can possess of sincerity, sanctified affections, and devotedness to God, and by which he can manifest the truth and excellency of religion to others, is severity to his own faults, united with tenderness to the failings of others. If he is in the spirit of the gospel, he will listen with humility, candour and meekness, to the admonitions, and even reproofs of truth, as they apply to himself; and be ready to throw the mantle of mild construction and forgiveness over the weakness of a brother.
If the characteristics exhibited above, of men conformed to the world, are just (and it would be easy to prove them so from Scripture;) then, as reformation is an important use to which this subject should be applied, we would do well, while considering each particular, to ask our consciences in the fear of God, how far it may be applicable to ourselves; and in every case in which it is found so to be, to determine on such reformation as we have reason to believe a holy God approves. The passage before us furnishes most salutary instruction on this head; "Be ye transformed in the renewing of your mind." Under the operations of grace, the pure, meek, humble, generous spirit of the gospel cherished in our hearts, and exercised in our lives, will destroy in us this conformity to the world.
Would any aspire also to the high honour and happiness of being instrumental in the hand of God to reform others; he must be careful to get his own mind truly enlightened in the knowledge of truth and duty, and divested of partiality and prejudice: he must first pull out the beam from his own eye, drink into the gospel spirit, and get his heart inflamed with love to God and love to men, that he may have a right influence on others. Then may he hope for the blessing of God to crown his endeavours.
It is to be feared, Brethren, that some who wish to promote the general interests of religion, conform two much in a direct manner to the world, in outward things at least, on a mistaken and abused sense of the maxim of becoming "All things to all men". While others who would act as reformers in the very point under consideration, by magnifying trifles, and by an unyielding rigidness in supporting and enforcing peculiarities of their own, in sentiment, speech, dress, and behaviour, do not only fail to obtain their proposed end, in the most important sense; but give pain to their best friends, disgust liberal minds in general, and expose religion with its professors to censure and ridicule. Especially, if, as is frequently the case, the conversation of these persons is filled with accounts of themselves, their sentiments, their faithfulness, their intentions and their performances; or with confident assertions, and bitter censures on others; These being with reason, generally considered as indications of a weak, begotted mind; or of spiritual pride, and an unsanctified heart.
As to avoid mistakes, we have before stated our sentiments respecting the right use of earthly possessions, and the manner and motives with which they should be acquired; so we now as freely declare, respecting stations of civil authority, and public trust, that we do not consider them as necessarily connected with the pride of life; or as unlawful and improper for the Christian who is qualified for such stations, and called to them in the course of divine providence. But let him not seek them to gratify pride and ambition; and if he should be called to them, let it be his serious concern to fill them in a manner becoming the faithful servant of God. Let not the Christian also, be backward to engage in plans of public utility, and works of beneficence, because in some instances they are patronised and supported by those who appear to be men of the world. Rather let him consider such an undertaking as affording him a favourable opportunity for encouraging his fellow men to turn their attention to the things which are excellent; and for showing them by his example, how to pursue important objects in a proper manner, and from right motives.
Permit us now, in the close of this already long letter, to solicit your serious, diligent attention to the right improvement of the whole subject. We are sensible that human imperfection cleaves to our discussion of it, but the work has been a labour of love. We trust we have your true interests and our Redeemer's cause at heart; earnestly desiring your spiritual welfare. With those of you who rejoice in the divine goodness, we would rejoice; and with such as are in distress we would bear a sympathizing part. Permit us earnestly to call you attention to the state of your souls, and families: and of the Churches, and neighbourhoods with which you are connected. Be exemplary in your lives. And he not conformed to this present, evil world, whose fashion passeth away. If ever they was a time when the friends of God and Religion should put off conformity to a sinful world, arise and shine; a time when they should be steady, firm and persevering in the ways of the Lord - this is the time. What a blow would be given by these means to infidelity and vice, which now boldly stalk among us! And what triumphs might we not expect to witness of the grace of God, over the hearts of those who are now its enemies.
Be intreated therefore, Brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service, and be not conformed to this world, but be ye transformed by the renewing of your mind, that you may prove, satisfactorily to your own souls, and convincingly to the world, what is the good, the exceptable and perfect will of God, our heavenly Father and Redeemer.
Our meeting has been truly friendly and harmonious: We trust, the gracious presence of our God has been with us, and his blessing upon us; and on the numerous, attentive audience which has perseveringly attended on the means of grace during our whole session. Wishing you the best of blessings, and requesting an affectionate remembrance in your prayers, we remain. Beloved Brethren, Your's in Gospel Bonds.
============== [From the Charleston Baptist Association Minutes, 1810, via Wood Furman A. M., A History of the Charleston Association of Baptist Churches, pp. 157-168. Scanned and formatted by Jim Duvall.]
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