1 justifying faith, without which there can be no acceptance either for his person or his services. This may be true, but it is not the truth contained in this passage. As we said before, the faith here spoken of is a faith limited to a particular point. The man has not the belief that to eat certain kinds of food is lawful; and if he eat of them notwithstanding, to him it is unlawful. We are not to imagine of this chapter, that the subject of it has now gone by, There are principles here of universal and abiding application-lessons of standing authority, the obligation and importance of which remain to this day; and though the casuistry of Jewish meats may seldom or never be in practical demand amongst us-yet is there a certain other casuistry, which gives rise, as before, to the distinction between weak and strong; and which still continues to exercise, and sometimes to perplex the consciences of enquirers. so lamentable was known, the example ought not to have been given. It is thus, we apprehend, that an English Christian would acquit himself during his temporary residence in one of the retired parishes of Scotland. He would conform to our standard of Sabbath observation; and in the exercise of a right delicacy and discretion, would refrain here from liberties which might be comparatively harmless in or around his own dwellingplace. He would not, for instance, if made aware, scandalise the domestics of any of our families, by superadding the instrumental music of the drawing-room to the worship of Sabbath even-though, possibly with him a usual accompaniment, it might minister to the devotion of his own feelings, and so add to the perfection of the service. Would that this principle had been more respected ere the fearful experiment now in progress of railway desecration had been so recklessly gone into; and which, if persevered in, threatens to speed beyond all calculation the religious degeneracy of our be loved land. As a further exemplification of the principles unfolded in this chapter, we might instance those numerous questions, of shade and degree, which have been raised about conformity to the world; or, more explicitly, about the share which might be lawfully taken in this world's companies or this world's amusements. Amid the difficulties, perhaps the impos In separating, as our great apostle did with inimitable skill, the clear from the doubtful-there is one obvious consideration which ought never to be forgotten. Each man is still his brother's keeper. We are all responsible to a certain extent for the Christianity of other men; and though there be many indulgences, which, viewed singly and in themselves, the light and liberty of the gospel would allow yet are we bound to abstain from them, if our example otherwise would inflict a moral injury upon any of our fellows. Let me notice, as a case in point, the liter-sibility, of advancing any strict and alities of Sabbath observation. There are certain imaginable freedoms on that day -an evening walk-an act of convivial intercourse with a pious relative or friend -a journey, a visit, or written message in reply to some call of greater or less urgency, but the necessity of which, or the mercy of which, admits of being interpreted variously. Many will be found to contend for the innocence of these; and perhaps some undoubted Christians there are, who might occasionally give in to them, without violence to their own consciences, or even any damage done to their own spirituality. But there might be others looking on of a different habit and education, who could not share in these liberties, without a shock on their religious feelings; or it may be such a stress on the inner man, as might seriously derange and put out of joint the whole structure or system of their religious character. They may have been precipitated into an imitation which yet sat heavy on their consciences-condemning themselves in that to which the example of another may have emboldened them; and in which circumstances, therefore, more especially if the danger of an issue literal solution that shall be applicable to all cases, there is one thing unquestionable--and that is the concern which all ought to feel for the moral safety of others beside themselves. Grant of the strong Christian that he may pass unscathed through the festive parties of the ungodly, and perhaps even leave the savour of what is good in the midst of them; or grant that without injury to his own spirit, he may lend his occasional presence to certain of the haunts of public or fashionable entertainment-it must not be forgotten that many are the weak Christians, who, if led to the premature imitation of his example, would inevitably perish among the surrounding contaminations of an atmosphere which they could not breathe in and yet live. There can be no mistaking here the application of Paul's heroic and truly high-minded example. He would not eat flesh while the world standeth, should it make his brother to offend; and neither ought we to enter the ball-room or theatre while the world standeth, if it make even the very weakest of our brethren to offend. It were making an unlawful use of our Christian liberty to do even that which is lawful should it precipitate others to do the same | ful disputations: And we hold it a things, if either with a deleterious effect mighty reinforcement of this lesson by upon their characters, or if beyond the the apostle, that our Saviour should have concurrence and bidding of their own rebuked His disciples, because they for. consciences. bade the man who worked miracles yet And if in things doubtful or indifferent, followed not after themselves-saying, it be the duty of any Christian to deny Forbid him not, for he that is not against himself for the sake of others, how much us is for us. It may be difficult to assign more imperative is the obligation under in theory the limit between these two terwhich he lies to refrain from the example ritories-yet, with a stronger and more of all that is clearly and undoubtedly general charity in the religious world, we wrong. It is not to be told what enormous feel persuaded that it were not so difficult mischief has been done by the infirmities, to conform to it in practice. The treatise and still more by the sins of those who which should undertake to define and set have attained a name and eminent repu- forth the line of demarcation, might very tation in the Christian world-and this in possibly give new impetus to the whirlthe way of tempting others to relax the pool of debate-being itself the brooding strictness of their lives, because con- or fermenting cause of new controversies. cluding that they too are surely within This is a very likely result, whenever the the limits of safety, though with the same subject is introduced or started anew on amount of carelessness and sinfulness the field of argument. Yet we despair which they see to be in those whom all not that on the field of action, or in the have agreed to acknowledge and admire. real and actual administration of the The pernicious consequences of even an church's affairs-many of the stoutest and occasional slip, and still more of a sinful fiercest differences both of the present and habit, in professors of high standing, are former ages will at length fall into desuetruly deplorable; and such as to lay them tude-so that all Christians might be at under a deep responsibility for the souls length brought to be of one mind; or, if of others as well as their own souls. not, that it shall at least be patent to the Their fall might involve the fall of many. eyes of the world, that they are all of one Because of their misconduct the spirit- spirit. We are aware of liberalism, that uality of many might wax cold. Their it is a term recently devised to express a mere follies or faults of temper might spurious liberality, or this virtue carried serve to lower the standard of practical to a hurtful and unprincipled excess. Christianity in their neighbourhood. Even And we are also aware that latitudinaritheir wrongness and way wardness in little anism is generally employed in a stigthings may cast a soil on the profession matical or bad meaning-else we might of the gospel; and when, instead of a have said that there is a wholesome latismall, a great moral injury is done-how | tudinarianism. For example, we cannot dreadful the penalty. For woe to the world because of offences. It were better for a man that a millstone were hanged about his neck, and he were cast into the sea-than that he should offend one of Christ's little ones. imagine how one should read in moral fairness the Epistle to the Romans, or still more perhaps the Epistle to the Galatians -and yet, if he defer to these scriptures at all, should reject the doctrine of justification by faith alone-So that to recogThere is another, and we think a most nise as Christians those who deny this legitimate inference, to be drawn from article, we should hold to be liberalism. this passage. It is that Christians should Again, there are other differences, on either cease to differ-or, if this be impos- neither side of which has the Bible left sible, that then they should agree to differ. any such express or authoritative deliverWe of course exclude such differences, ance, as would lead us to pronounce of as, relating to what is vital and essential, one or other of the parties, not only that imply that either one or other of the par- they are in the wrong, but fatally in the ties is not Christian-disowning, as they wrong. We should rank among these do, some weightier matters, whether of differences many questions of meats and doctrine or of the law. There is a terri- days and priestly vestments, and many tory within which controversy is not only points both of church order and church permitted but enjoined; and so we are government-So that to recognise as bidden to contend earnestly for the faith Christians those of the Episcopalian or once delivered to the saints. And there Independent or Methodist or Baptist peris another territory within which contro-suasions, we should hold not to be liber versy has had the interdict, and that of alism, but right and genuine liberality. sacred and scriptural authority, laid upon Paul exemplified both these methods of it; and so we are told to avoid foolish and dealing with controversies and disposing hurtful questions, and to indulge not in of them-Bold and resolute and uncomvain janglings, and to refrain from doubt-promising in all that was essential— Yielding and generous in all that was not | heaving towards this better state of things so; and, however strong and free from all-when the war of opinions shall cease; scrupulosity himself, yet deferring with and both truth and charity shall walk the utmost tenderness to the honest and hand in hand. Heaven grant, that this conscientious scruples of other men. He perspective of brighter and happier days thus acquitted himself of two most im- may be speedily realised. portant services-the one as an intrepid soldier, the manly defender and guardian of the church's purity; the other as a discreet and wary counsellor, who knew both how to judge charitably, and to arbitrate wisely, for the church's unity and peace. And let us not be afraid lest, when controversies shall cease, men will therefore sink down into the ease and indifferency of liberalism. The tension of the mind will be fully kept up-only in another direction, and in a better way. If Christians will not then strive so much for the And unless we follow this high exam- mastery in argument, they will be differple, we do not see, how the blissful con- ently and far more profitably employed summation of that unanimity in the Chris--in provoking to love and to good works. tian world, of which our Saviour speaks as the stepping-stone to a universal Christianity through the world at large,* is ever to be arrived at. Surely for the fulfilment of this sacred object, it were well that in the confessions of different churches, articles of faith, viewed as articles of distinction or separation, should not be unnecessarily multiplied; and we would further submit, whether it is not a most unwarrantable hazarding of this high and precious interest, to speak of the exclusively divine right of any form whatever of ecclesiastical government. It is thus that certain strenuous advocates, both of Presbytery on the one hand, and of Episcopacy on the other, have been heard to affirm, that they will never consent to the loosening or letting down of a single pin in the tabernacle. This tenacity of theirs we should all the more readily understand-if the specific information of each and every pin were really to be had in Scripture. But in the absence of this, we do think that there might be a great deal more of mutual toleration. It has been well said, that, while it is our duty to be wise up to that which is written, we should not attempt to be wise above or beyond it; and so too, while it is our duty to be inflexible up to that which is written, it is surely not our part to be inflexible beyond it. We feel confident, that with the use and right application of this principle, there is immense room for the abridgment of the church's controversies. Let us hope that the movement is upon the whole in this direction; and that, even amid the fits and fermentations of this busy period, the Christian world is now They might not be so intent on the work of judging each other, because far more intent on the exercise of judging themselves. Christianity will not be so much agitated as a question of opinion between man and man; but far more sedulously prosecuted as a question between God and their own consciences. There will still be ample room for zeal and strenuousness-for an ardour that will burn with as pure and bright a flame, if not so fiercely as before. Ere the church militant shall become the church triumphant, we might still have to fight the battles of principle and of the faith with them who are without; but let us hope that our internal wars will cease, by the differences among ourselves being healed. And let us not imagine that because there will then be the repose of mutual charity and peace, there must therefore be the indolence of quietude. The struggle to be uppermost on the field of championship, will then give way before a kindlier and more generous emulation-the struggle to be foremost in the zeal for the glory of God, and for all the services of Christian philantrophy; and this too without the heart-burnings of rivalship or envy. For they will be all the readier in honour to prefer each other-when they shall have become more alive to their own shortcomings than to the perversities or defects of their fellow-men. Even now, and notwithstanding the manifold yet chiefly incidental controversies of our day, men in theology are looking greatly more to the points of agreement, and less to the points of difference-the promise and preparation, let us hope, for a long millennium of peace and prosperity to the Christian world. LECTURE XCVIII. ROMANS IV, 1—13. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning; that we, through patience and comfort of the Scriptures, might have hope. Now the God of patience and consolation grant you to be like minded one toward another, according to Christ Jesus; that ve may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us, to the glory of God. Now I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." himself; but, as it is written, The reproaches of them that reproached thee fell on me.' And here this matter of not eating flesh, in itself a perfect trifle, is made to rank with a virtue of the very highest order-the imitation of Christ. The quotation here given is from Psalm Ixix, 9—the first part of which verse is applied by the apostle John to our Saviour; and the latter in this place by the apostle Paul. There was no pleasure in those reproaches of men, which were borne by our blessed Lord in the work of seeking after and saving them-when He endured the contradiction of sinners, and despised the shame of it. But a still more emphatic application of these words to Jesus Christ is to be found in that vicarious sacrifice which He underwent for the sins of the world-even those sins wherewith so much reproach and dishonour had been cast upon God. The burden of all this was made to fall upon the head of our blessed Saviour, who indeed took it upon Himself; and, by magnifying the law, took off indignity from the Lawgiver. Truly He pleased not Himself, when under the heavy load of the hour and the power of darkness, His soul became exceeding sorrowful, and He became obedient unto death, even the death of the cross. Surely if Christ thus bore the sins of the wicked, we might well bear the infirmities of the weak. In the two first verses we are told what | Ver. 3 For even Christ pleased not is the duty of the strong towards the weak -which duty is an obvious practical inference from the principles laid down in the foregoing chapter. It was that they should please their neighbour and not themselves. And yet Paul himself was in one sense any thing but a man-pleaser. In his epistle to the Galatians, he appears in wholly another character; and so tells us there" Do I seek to please men? for if I yet pleased men, I should not be the servant of Christ."* And in a former part of this Epistle to the Romans, he says to the commendation of those who had not gained the approval of the Jews by submitting to circumcision, that their praise was not of men but of God. This difference between Paul at one time and Paul at another lay altogether in this. He never sought the praise or pleasure of men as an end; but he often sought it as a means to an end. He sought it when he could serve Christ by it. It would not have served Christ, but the contrary, had he given in to the judaising Christians in the Church of Galatia; and, in compliance with their demand, laid the rite of circumcision on their Gentile brethrenand this too on the ground that it was necessary for their salvation. He, had it been placed on the same footing, would also have resisted their abstinence from meats-but not, when, without the concession of any such vital principle, this abstinence subserved the peace or extension of the Christian church. When these high objects were to be gained-then this thing of indifferency became a thing of duteous obligation; and then not only were the strong taught to bear the infirmities of the weak-but every one was taught, not to please his neighbour, but to please his neighbour for his good to edification. Thus did Paul seek to please men in all things-because not seeking his own profit, but the profit of many, that they might be saved.f Ver. 4. For whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures, might have hope.' He had just quoted from the Scriptures; and, to enforce the lesson he had just drawn from them, he comes forth with general testimony to the worth and the estimation in which these writings ought to be held. It is true, that they are only the Scriptures of the Old Testament which are here alluded to-or such as were written aforetime-or, immediately, for the instruction of those who lived many centuries back; yet dis- come. the apostle was to convince them that the question now so keenly agitated need not affect the everlasting condition of either party; that both might alike stand unto God and be alike accepted of Him; and that, after having passed through the ordeal of the last judgment, both might be admitted to life everlasting with Him who is Lord of the dead and the living. He therefore bids them cherish both for themselves and others the hope of their common salvation-looking on each other as heirs and expectants now, and to be partakers hereafter of the same glorious inheritance-when they shall ever be at rest, and all their partial and temporary differences here will be lost and forgotten in the reign of an endless and universal charity. Here they speak, and understand, and think, as children; but there, where they shall have attained to manhood, and all shall have become strong, they will put away the childish thingsthe trifles of their present vain and fruitless controversy. Ver. 5. Now the God of patience and That we through patience and comfort consolation grant you to be like minded of the Scriptures might have hope'- one towards another, according to Christ through the comfort which they directly Jesus.' The God of patience and consogive, and through the patience which lation'-the expression varied here from both Scripture examples and Scripture comfort to consolation, though not in the exhortations are fitted to inspire. The original-where the reference therefore connection of hope with comfort is quite to the very terms of the last verse is all obvious-seeing that hope is the best and the more distinct in the ascription given likeliest of all topics for ministering con- to God, as the God of patience and comsolation to those who may at present have fort-or as the giver of these graces, much to bear; and also of hope with pa- which He is, when He strengthens us tience-seeing that patience worketh ex- "with all might according to his glorious perience, and experience hope. The per- power unto all patience and long-suffertinency of this whole consideration to the ing with joyfulness." We are here reargument which the apostle is now hold-minded of what is said of God the Father ing, will appear more distinctly if we re-in 2 Cor. i, 3, 4-" The Father of mercies collect, that when he asked the dissentient and the God of all comfort; who comparties of the church that he was address- forteth us all in our tribulations, that we ing to give up their controversies, they may be able to comfort them which are were carrying their differences so far as in any trouble by the comfort wherewith to refuse one another the hopes and priv- we ourselves are comforted of God." The ileges of their common salvation. There sympathy of a common hope, begetting were judaising teachers, we know, who the sense of a common interest, would in taught that except men were circumcised every good and Christian mind, beget alafter the manner of Moses, they could not so the fellowship of a common or mutual be saved. And it would seem as if from charity, and so make them "like-minded the apostle's reasoning, that at least the one to another;" and it is added, "acweak brethren, were apt to look on their cording to Christ Jesus," or after the exopponents as so many reprobates who ample of Christ Jesus-even the example had forfeited their claims to a blissful im- which he had already quoted in the third mortality; and also that the strong breth-verse. The patience and comfort, it might ren made too little account of the spiritual have been said, though from God, are well-being, and so the ultimate safety of nevertheless through the Scriptures—the their adversaries, in this contention-one being the Source of all our graces, wounding their consciences, and perhaps caring not although destroyed by their meats, those disciples should perish for whom Christ died. The great object of 2 Tim. iii, 15. † Psa. xix, cxix, &c. Acts, xv, 1. the other their channel of conveyance. And the like-mindedness of this verse bas certainly in it as one ingredient at lea-, that of which in Philippians, ii, 2, tr s |
