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of a common Father; secondly, of a common humanity; and thirdly, of a common sacrifice.

1. First, the recognition of a common Father. That is the sacred truth proclaimed by the Epiphany. God revealed in Christ--not the Father of the Jew only, but also of the Gentile. The Father of a "whole family." Not the partial Father loving one alone the elder-but the younger son besides: the outcast prodigal who had spent his living with harlots and sinners, but the child still, and the child of a Father's love. Our Lord taught this in His own blessed prayer-"Our Father;" and as we lose the meaning of that single word our, as we say my Father-the Father of me and of my faction-of me and my fellow-believers-my Anglicanism or my Judaism-be it what it may-instead of our Father-the Father of the outcasts, the profligate, of all who choose to claim a Father's love; so we lose the meaning of the lesson which the Epiphany was designed to teach, and the possibility of building up a family to God.

2. The recognition of a common humanity. He from whom the Church is named, took upon Him not the nature merely of the noble, of kings, or of the intellectual philosopher-but of the beggar, the slave, the outcast, the infidel, the sinner, and the nature of every one struggling in various ways. Let us learn then, brother men, that we shall have no family in God, unless we learn the deep truth of our common humanity, shared in by the servant and the sinner, as well as the sovereign. Without this we shall have no Church-no family in God.

3. Lastly, the Church of Christ proceeds out of, and rests upon, the belief in a common sacrifice.

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There are three ways in which the human race hitherto has endeavored to construct itself into a family; first, by the sword; secondly, by an ecclesiastical system; and thirdly, by trade or commerce. First, by the sword. The Assyrian, the Persian, the Greek, and the Roman, have done their work-in itself a most valuable and important one; but so far as the formation of mankind into a family was the object aimed at, the work of the sword has done almost nothing. Then there was the ecclesiastical system--the grand attempt of the Church of Rome to organize all men into one family, with an ecclesiastical, visible, earthly head. Being Protestants, it is not necessary for us to state our conviction that this attempt has been a signal and complete failure. We now come to the system of commerce and trade. We are told that that which chivalry and honor could not do—which

an ecclesiastical system could not do-personal interest will do. Trade is to bind men together into one family. When they feel it their interest to be one, they will be brothers. Brethren, that which is built on selfishness can not stand. The system of personal interest must be shivered into atoms. Therefore, we, who have observed the ways of God in the past, are waiting in quiet but awful expectation until He shall confound this system as He has confounded those which have gone before. And it may be effected by convulsions more terrible and more bloody than the world has yet seen. While men are talking of peace, and of the great progress of civilization, there is heard in the distance the noise of armies gathering rank on rank: east and west, north and south, are rolling towards us the crushing thunders of universal

war.

Therefore there is but one other system to be tried, and that is the cross of Christ-a system that is not to be built upon selfishness, nor upon blood, nor upon personal interest, but upon love. Love, not self-the cross of Christ, and not the mere working out of the ideas of individual humanity.

One word only, in conclusion. Upon this, the great truth of the Epiphany, the apostle founds a prayer. He prays, "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man, that Christ may dwell in your hearts by faith." This manifestation of joy and good to the Gentiles was, according to him, the great mystery of love. A love, brighter, deeper, wider, higher than the largest human heart had ever yet dreamed of. But the apostle tells us it is, after all, but a glimpse of the love of God. How should we learn it more? How should we comprehend the whole meaning of the Epiphany? By sitting down to read works of theology? The Apostle Paul tells us-No. You must love, in order to understand love. "That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge." Brother men, one act of charity will teach us more of the love of God than a thousand sermons--one act of unselfishness, of real self-denial, the putting forth of one loving feeling to the outcast and "those who are out of the way," will tell us more of the meaning of the Epiphany than whole volumes of the wisest writers on theology.

XVI.

THE LAW OF CHRISTIAN CONSCIENCE.

"Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; and through thy knowledge shall the weak brother perish, for whom Christ died? But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."-1 Cor. viii. 7-13.

We have already divided this chapter into two branches -the former portion of it containing the difference between Christian knowledge and secular knowledge, and the second portion containing the apostolic exposition of the law of Christian conscience. The first of these we endeavored to expound last Sunday, but it may be well briefly to recapitulate the principles of that discourse in a somewhat different form.

Corinth, as we all know and remember, was a city built on the sea-coast, having a large and free communication with all foreign nations; and there was also within it, and going on amongst its inhabitants, a free interchange of thought, and a vivid power of communicating the philosophy and truths of those days to each other. Now it is plain, that to a society in such a state, and to minds so educated, the Gospel of Christ must have presented a peculiar attraction, presenting itself to them, as it did, as a law of Christian liberty. And so in Corinth the Gospel had "free course and was glorified," and was received with great joy by almost all men, and by minds of all classes and all sects; and a large number of these attached themselves to the teaching of the Apostle Paul as the most accredited expounder of Christianity-the "royal law of liberty." But it seems, from what we read in this epistle, that a large number of these men received Christianity as a thing intellectual, and that alone— and not as a thing which touched the conscience, and swayed and purified the affections. Thus this liberty became to

them almost all-they ran into sin or went to extravagance -they rejoiced in their freedom from the superstitions, the ignorances, and the scruples which bound their weaker brethren; but had no charity-none of that intense charity which characterized the Apostle Paul, for those still struggling in the delusions and darkness from which they themselves were free.

More than that, they demanded their right, their Christian liberty, of expressing their opinions in the church, merely for the sake of exhibiting the Christian graces and spiritual gifts which had been showered upon them so largely; until by degrees those very assemblies became a lamentable exhibition of their own depravity, and led to numerous irregularities which we find severely rebuked by the Apostle Paul. Their women, rejoicing in the emancipation which had been given to the Christian community, laid aside the old habits of attire which had been consecrated so long by Grecian and Jewish custom, and appeared with their heads uncovered in the Christian community. Still further than that, the Lord's Supper exhibited an absence of all solemnity, and seemed more a meeting for licentious gratification, where "one was hungry, and another was drunken a place in which earthly drunkenness, the mere enjoyment of the appetites, had taken the place of Christian charity towards each other.

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And the same feeling this love of mere liberty-liberty in itself-manifested itself in many other directions. Holding by this freedom, their philosophy taught that the body, that is, the flesh, was the only cause of sin; that the soul was holy and pure; and that therefore, to be free from the body would be entire, perfect, Christian emancipation. And so came in that strange, wrong doctrine, exhibited in Corinth, where immortality was taught separate from, and in opposition to, the doctrine of the resurrection. And afterwards they went on with their conclusions about liberty, to maintain that the body, justified by the sacrifice of Christ, was no longer capable of sin; and that in the evil which was done by the body the soul had taken no part. And therefore sin was to them but as a name, from which a Christian conscience was to be freed altogether. So that when one of their number had fallen into grievous sin, and had committed fornication, “such as was not so much as named among the Gentiles," so far from being humbled by it, they were "puffed up," as if they were exhibiting to the world an enlightened, true, perfect Christianity-separate from all prejudices.

To such a society and to such a state of mind the Apostle Paul preached, in all its length, breadth, and fullness, the

humbling doctrines of the cross of Christ. He taught that knowledge was one thing-that charity was another thing; that "knowledge puffeth up, but charity buildeth up." He reminded them that love was the perfection of knowledge. In other words, his teaching came to this: there are two kinds of knowledge; the one the knowledge of the intellect, the other the knowledge of the heart. Intellectually, God never can be known. He must be known by love-for, "if any man love God, the same is known of Him." Here, then, we have arrived in another way at precisely the same conclusion at which we arrived last Sunday. Here are two kinds of knowledge, secular knowledge and Christian knowledge; and Christian knowledge is this-to know by love.

Let us now consider the remainder of the chapter, which treats of the law of Christian conscience. You will observe that it divides itself into two branches-the first containing an exposition of the law itself, and the second the Christian applications which flow out of this exposition.

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I. The way in which the apostle expounds the law of Christian conscience is this:-Guilt is contracted by the soul, in so far as it sins against and transgresses the law of God by doing that which it believes to be wrong: not so much what is wrong as what appears to it to be wrong. This is the doctrine distinctly laid down in the seventh and eighth verses. The apostle tells the Corinthians-these strong-minded Corinthians-that the superstitions of their weaker brethren were unquestionably wrong. "Meat," he says, "commendeth us not to God; for neither if we eat are we the better, neither if we eat not are we the worse. He then tells them further, that "there is not in every man that knowledge; for some, with conscience of the idol, eat it as a thing offered unto an idol." Here, then, is an ignorant, mistaken, ill-formed conscience; and yet he goes on to tell them that this conscience, so ill-informed, yet binds the possessor of it: "and their conscience being weak, is defiled." For example-there could be no harm in eating the flesh of an animal that had been offered to an idol or false god; for a false god is nothing, and it is impossible for it to have contracted positive defilement by being offered to that which is a positive and absolute negation. And yet if any man thought it wrong to eat such flesh, to him it was wrong; for in that act there would be a deliberate act of transgression-a deliberate preference of that which was mere enjoyment, to that which was apparently, though it may be only apparently, sanctioned by the law of God. And so it would carry with

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