Sermons Preached at Brighton Part 10

These then, are the two tremendous alternatives: on the one hand the possibility of securing, in all sympathy and tenderness, the laying of that step on which man rises towards his perfection; on the other hand the blight of all sympathy, to be dragged down to earth, and forced to become frivolous and common-place; to lose all zest and earnestness in life, to have heart and life degraded by mean and perpetually-recurring sources of disagreement; these are the two alternatives, and it is the worst of these alternatives which the young risk when they form an inconsiderate union, excusably indeed--because through inexperience; and it is the worst of these alternatives which parents risk--not excusably but inexcusably--when they bring up their children with no higher view of what that tie is, than the merely prudential one of a rich and honourable marriage.

The second decision which the apostle makes respecting another of the questions proposed to him by the Corinthians, is as to the sanct.i.ty of the marriage bond between a Christian and one who is a heathen. When Christianity first entered into our world, and was little understood, it seemed to threaten the dislocation and alteration of all existing relations.h.i.+ps. Many difficulties arose; such for instance, as the one here started. When of two heathen parties only one was converted to Christianity, the question arose, What in this case is the duty of the Christian? Is not the duty separation? Is not the marriage in itself null and void? as if it were an union between one dead and one living?

And that perpetual contact with a heathen, and therefore an enemy of G.o.d, is not that in a relation so close and intimate, perpetual defilement? The apostle decides this with his usual inspired wisdom.

He decides that the marriage-bond is sacred still. Diversities of religious opinion, even the farthest and widest diversity, cannot sanction separation. And so he decides in the 13th verse, "The woman which hath an husband that believeth not, if he be pleased to dwell with her, let her not leave him." And, "if any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away," v. 12.

Now for us in the present day, the decision on this point is not of so much importance as the reason which is adduced in support of it. The proof which the Apostle gives of the sanct.i.ty of the marriage is exceedingly remarkable. Practically it amounts to this;--If this were no marriage, but an unhallowed alliance, it would follow as a necessary consequence that the offspring could not be reckoned in any sense as the children of G.o.d; but, on the other hand, it is the instinctive, unwavering conviction of every Christian parent, united though he or she may be to a heathen, "My child is a child of G.o.d,"

or, in the Jewish form of expression, "My child is _clean_." So the apostle says, "the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now they are holy," for it follows if the children are holy in this sense of dedicated to G.o.d, and are capable of Christian relations.h.i.+p, then the marriage relation was not unhallowed, but sacred and indissoluble.

The value of this argument in the present day depends on its relation to baptism. The great question we are deciding in the present day may be reduced to a very few words. This question--the Baptismal question--is this:--whether we are baptized because we _are_ the children of G.o.d, or, whether we are the children of G.o.d because we are _baptized_; whether in other words, when the Catechism of the Church of England says that by baptism we are "made the children of G.o.d," we are to understand thereby that we are made something which we were not before--magically and mysteriously changed; or, whether we are to understand that we are made the children of G.o.d by baptism in the same sense that a sovereign is made a sovereign by coronation. Here the apostle's argument is full, decisive, and unanswerable. He does not say that these children were Christian, or clean, because they were _baptized_, but they were the children of G.o.d because they were the children of one Christian parent; nay more than that, such children could scarcely ever have been baptized, because, if the rite met with opposition from one of the parents, it would be an entire and perfect veto to the possibility of baptism. You will observe that the very fundamental idea out of which infant-baptism arises is, that the impression produced upon the mind and character of the child by the Christian parent, makes the child one of a Christian community; and, therefore, as Peter argued that Cornelius had received the Holy Ghost, and so was to be baptized, just in the same way, as they are adopted into the Christian family and receive a Christian impression, the children of Christian parents are also to be baptized.

Observe also the important truth which comes out collaterally from this argument--namely, the sacredness of the impression, which arises from the close connection between parent and child. Stronger far than education--going on before education can commence, possibly from the very first moments of consciousness, we begin to impress ourselves on our children. Our character, voice, features, qualities--modified, no doubt, by entering into a new human being, and into a different organization--are impressed upon our children. Not the inculcation of opinions, but much rather the formation of principles, and of the tone of character, the derivation of qualities. Physiologists tell us of the derivation of the mental qualities from the father, and of the moral from the mother. But be this as it may, there is scarcely one here who cannot trace back his present religious character to some impression, in early life, from one or other of his parents--a tone, a look, a word, a habit, or even, it may be, a bitter, miserable exclamation of remorse.

The third decision which the apostle gives, the third principle which he lays down, is but the development of the last. Christianity he says, does not interfere with existing relations.h.i.+ps. First he lays down the principle, and then unfolds the principle in two ways, ecclesiastically and civilly. The principle he lays down in almost every variety of form. In the 17th verse, "As G.o.d hath distributed to every man, as the Lord hath called every one, so let him walk." In the 20th verse, "Let every man abide in the same calling wherein he was called." In the 24th verse, "Brethren, let every man wherein he is called therein abide with G.o.d." This is the principle. Christianity was not to interfere with existing relations.h.i.+ps; Christian men were to remain in those relations.h.i.+ps in which they were, and in them to develope the inward spirituality of the Christian life. Then he applies this principle in two ways. First of all, ecclesiastically.

With respect to their church, or ecclesiastical affairs, he says--"Is any man called being circ.u.mcised? Let him not become uncirc.u.mcised. Is any man in uncirc.u.mcision? Let him not be circ.u.mcised." In other words, the Jews, after their conversion, were to continue Jews, if they would. Christianity required no change in these outward things, for it was not in _these_ that the depth and reality of the kingdom of Christ consisted. So the Apostle Paul took Timothy and circ.u.mcised him; so, also, he used all the Jewish customs with which he was familiar, and performed a vow, as related in the Acts of the Apostles, "having shorn his head in Cenchrea; for he had a vow." It was not his opinion that it was the duty of a Christian to overthrow the Jewish system. He knew that the Jewish system could not last, but what he wanted was to vitalize the system--to throw into it not a Jewish, but a Christian feeling; and so doing, he might continue in it so long as it would hold together. And so it was no doubt, with all the other apostles. We have no evidence that before the destruction of the Jewish polity, there was any attempt made by them to overthrow the Jewish external religion. They kept the Jewish Sabbath, and observed the Jewish ritual. One of them, James, the Christian Bishop of Jerusalem, though a Christian, was even among the Jews remarkable and honourable for the regularity with which he observed all his Jewish duties. Now let us apply this to modern duties. The great desire among men now, appears to be to alter inst.i.tutions, to have perfect inst.i.tutions, as if _they_ would make perfect men. Mark the difference between this feeling and that of the apostle, "Let every man abide in the same calling wherein he was called." We are called to be members of the Church of England--what is our duty now? What would Paul have done? Is this our duty--to put such questions to ourselves as these?

"Is there any single, particular sentence in the service of my Church with which I do not entirely agree? Is there any single ceremony with which my whole soul does not go along? If so, then is it my duty to leave it at once?" No, my brethren, all that we have to do is to say, "All our existing inst.i.tutions are those under which G.o.d has placed us, under which we are to mould our lives according to His will." It is our duty to vitalize our forms, to throw into them a holier, deeper meaning. My Christian brethren, surely no man will get true rest, true repose for his soul in these days of controversy, until he has learned the wise significance of these wise words--"Let every man abide in the same calling wherein he was called." He will but gain unrest, he will but disquiet himself, if he says, "I am sinning by continuing in this imperfect system," if he considers it his duty to change his calling if his opinions do not agree in every particular and special point with the system under which G.o.d has placed him.

Lastly, the apostle applies this principle civilly. And you will observe he applies it to that civil relations.h.i.+p which of all others, was the most difficult to harmonize with Christianity--slavery. "Art thou called," he says, "being a servant? Care not for it." Now, in considering this part of the subject we should carry along with us these two recollections. First, we should recollect that Christianity had made much way among this particular cla.s.s, the cla.s.s of slaves. No wonder that men cursed with slavery embraced with joy a religion which was perpetually teaching the worth and dignity of the human soul, and declaring that rich and poor, peer and peasant, master and slave, were equal in the sight of G.o.d. And yet, great as this growth was, it contained within it elements of danger. It was to be feared, lest men, hearing for ever of brotherhood and Christian equality, should be tempted and excited to throw off the yoke by _force_, and compel their masters and oppressors to do them right.

The other fact we are to keep in remembrance is this--that all this occurred in an age in which slavery had reached its worst and most fearful form, an age in which the emperors were accustomed, not unfrequently, to feed their fish with living slaves; when captives were led to fight in the amphitheatre with wild beasts or with each other, to glut the Roman appet.i.te for blood upon a Roman holiday. And yet fearful as it was, the apostle says, "Care not for it." And fearful as war was in those days, when the soldiers came to John to be baptized, he did not recommend them to join some "Peace a.s.sociation,"

to use the modern term; he simply exhorted them to be content with their wages.

And hence we understand the way in which Christianity was to work. It interferes indirectly and not directly with existing inst.i.tutions. No doubt it will at length abolish war and slavery, but there is not one case where we find Christianity interfering with inst.i.tutions, as such. Even when Onesimus ran away and came to Paul, the apostle sent him back to his master Philemon, not dissolving the connection between them. And then, as a consolation to the servant, he told him of a higher feeling--a feeling that would make him free, with the chain and shackle upon his arm. And so it was possible for the Christian then, as it is now, to be possessed of the highest liberty even under tyranny. It many times occurred that Christian men found themselves placed under an unjust and tyrannical government, and compelled to pay unjust taxes. The Son of Man showed his freedom not by refusing, but by paying them. His glorious liberty could do so without any feeling of degradation; obeying the laws, not because they were right, but because inst.i.tutions are to be upheld with cordiality.

One thing in conclusion we have to observe. It is possible from all this to draw a most inaccurate conclusion. Some men have spoken of Christianity as if it was entirely indifferent about liberty and all public questions--as if with such things as these Christianity did not concern itself at all. This indifference is not to be found in the Apostle Paul. While he a.s.serts that inward liberty is the only true liberty, he still goes on to say, "If thou mayst be free use it rather." For he well knew that although it was possible for a man to be a high and lofty Christian even though he were a slave, yet it was not probable that he would be so. Outward inst.i.tutions are necessary partly to make a perfect Christian character; and thus Christianity works from what is internal to what is external. It gave to the slave the feeling of his dignity as a man, at the same time it gave to the Christian master a new view of his relation to his slave, and taught him to regard him "not now as a servant, but above a servant, a brother beloved." And so by degrees slavery pa.s.sed into freed servitude, and freed servitude, under G.o.d's blessing, may pa.s.s into something else.

There are two mistakes which are often made upon this subject; one is, the error of supposing that outward inst.i.tutions are unnecessary for the formation of character, and the other, that of supposing that they are _all_ that is required to form the human soul. If we understand rightly the duty of a Christian man, it is this: to make his brethren free inwardly and outwardly; first inwardly, so that they may become masters of themselves, rulers of their pa.s.sions, having the power of self-rule and self-control; and then outwardly, so that there may be every power and opportunity of developing the inward life; in the language of the prophet, "To break the rod of the oppressor and let the oppressed go free."

XIV.

_Preached January II, 1852._

MARRIAGE AND CELIBACY.

"But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world as not abusing it: for the fas.h.i.+on of this world pa.s.seth away."--1 Corinthians vii. 29-31.

The subject of our exposition last Sunday was an essential portion of this chapter. It is our duty to examine now the former and the latter portions of it. These portions are occupied entirely with the inspired apostolic decision upon this one question--the comparative advantages and merits of celibacy and marriage. One preliminary question, however, is to be discussed. How came it that such a question should be put at all to the apostle?

In the church at Corinth there were two different sections of society; first there were those who had been introduced into the church through Judaism, and afterwards those who had been converted from different forms of heathenism. Now it is well known, that it was the tendency of Judaism highly to venerate the marriage state, and just in the same proportion to disparage that of celibacy, and to place those who led a single life under a stigma and disgrace. Those converts therefore, entered into the Church of Christ carrying with them their old Jewish prejudices. On the other hand, many who had entered into the Christian Church had been converted to Christianity from different forms of heathenism. Among these prevailed a tendency to the belief (which originated primarily in the oriental schools of philosophy) that the highest virtue consisted in the denial of all natural inclinations, and the suppression of all natural desires; and looking upon marriage on one side only, and that the lowest, they were tempted to consider it as low, earthly, carnal, and sensual. It was at this time that Christianity entered into the world, and while it added fresh dignity and significance to the marriage relations.h.i.+p, it at the same time shed a splendour and a glory upon the other state. The virginity of the mother of Our Lord--the solitary life of John the Baptist--the pure and solitary youth of Christ Himself--had thrown upon celibacy a meaning and dignity which it did not possess before. No marvel therefore, that to men so educated, and but half prepared for Christianity, practices like these should have become exaggerations; for it rarely happens that any right ideas can be given to the world without suffering exaggeration. Human nature progresses, the human mind goes on; but it is rarely in a straight line, almost always through the medium of re-action, rebounding from extremes which produce contrary extremes. So it was in the Church of Corinth. There were two opposite parties holding views diametrically opposed to one another--one honouring the married and depreciating the unmarried life--the other attributing peculiar dignity and sanct.i.ty to celibacy, and looking down with contempt upon the married Christian state.

It is scarcely necessary to remind ourselves that this diversity of sentiment has existed in the Church of Christ in almost all ages. For example in the early ages, in almost all the writings of the Fathers we have exaggerated descriptions of the dignity and glory of the state of celibacy. They speak as if the marriage state was low, carnal, and worldly; and the other the only one in which it is possible to attain to the higher spiritual life--the one the natural state, fit for man, the other the angelic, fit for angels. But ordinarily among men in general, in every age, the state of single life has been looked down upon and contemned. And then there comes to the parties who are so circ.u.mstanced a certain sense of shame, and along with this a disposition towards calumny and slander. Let us endeavour to understand the wise, inspired decision which the Apostle Paul p.r.o.nounced upon this subject. He does not decide, as we might have been led to suppose he would, from his own peculiarity of disposition, upon one side only; but raises into relief the advantages and excellencies of both. He say that neither state has in itself any _intrinsic_ merit--neither is in itself superior to the other. "I suppose, then," he says, "that this is good for the present distress.

Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife. But and if thou marry, thou hast not sinned: and if a virgin marry, she hath not sinned. Nevertheless, such shall have trouble in the flesh: but I spare you." That is, I will spare you this trouble, in recommending a single, solitary life. You will observe that in these words he attributes no intrinsic merit or dignity to either celibacy or marriage. The comparative advantages of these two states he decides with reference to two considerations; first of all with respect to their comparative power in raising the character of the individual, and afterwards with reference to the opportunities which each respectively gives for the service of G.o.d.

I. With respect to the single life, he tells us that he had his own proper gift from G.o.d; in other words, he was one of those rare characters who have the power of living without personal sympathy. The feelings and affections of the Apostle Paul were of a strange and rare character--tending to expansiveness rather than concentration. Those sympathies which ordinary men expend upon a few, he extended to many.

The members of the churches which he had founded at Corinth, and Ephesus, and Colosse, and Philippi, were to him as children; and he threw upon them all that sympathy and affection which other men throw upon their own domestic circle. To a man so trained and educated, the single life gave opportunities of serving G.o.d which the marriage state could not give. St. Paul had risen at once to that philanthropy--that expansive benevolence, which most other men only attain by slow degrees, and this was made, by G.o.d's blessing, a means of serving his cause. However we may sneer at the monastic system of the Church of Rome, it is unquestionable that many great works have been done by the monks which could not have been performed by men who had entered into the marriage relations.h.i.+p. Such examples of heroic Christian effort as are seen in the lives of St. Bernard, of Francis Xavier, and many others, are scarcely ever to be found except in the single state. The forlorn hope in battle, as well as in the cause of Christianity, must consist of men who have no domestic relations.h.i.+ps to divide their devotion, who will leave no wife nor children to mourn over their loss.

Let this great truth bring its improvement to those who, either of their own choice, or by the force of circ.u.mstances, are destined hereafter to live a single life on earth; and, instead of yielding to that feeling so common among mankind--the feeling of envy at another's happiness--instead of becoming gloomy, and bitter and censorious, let them remember what the Bible has to tell of the deep significance of the Virgin Mary's life--let them reflect upon the snares and difficulties from which they are saved--let them consider how much more time and money they can give to G.o.d--that they are called to the great work of serving Causes, of entering into public questions, while others spend their time and talents only upon themselves. The state of single life, however we may be tempted to think lightly of it, is a state that has peculiar opportunities of deep blessedness.

2. On the other hand, the Apostle Paul brings forward, into strong relief, the blessedness and advantages of the marriage state. He tells us that it is a type of the union between the Redeemer and the Church.

But as this belongs to another part of the subject, we shall not enter into it now. But we observe, that men in general, must have their sympathies drawn out step by step, little by little. We do not rise to philanthropy all at once. We begin with personal, domestic, particular affections. And not only is it true that rarely can any man have the whole of his love drawn out except through this domestic state, but, also, it is to be borne in mind that those who have entered into this relations.h.i.+p have also their own peculiar advantages. It is true that in the marriage-life, interrupted as it is by daily cares and small trifles, those works of Christian usefulness cannot be so continuously carried on as in the other. But is there not a deep meaning to be learned from the old expression--that celibacy is an _angelic_ state?

that it is preternatural, and not natural? that the goodness which is induced by it is not, so to speak, the natural goodness of Humanity, but such a goodness as G.o.d scarcely intended?

Who of us cannot recollect a period of his history when all his time was devoted to the cause of Christ; when all his money was given to the service of G.o.d; and when we were tempted to look down upon those who were less ardent than ourselves, as if they were not Christians?

But now the difficulties of life have come upon us; we have become involved in the trifles and the smallness of social domestic existence; and these have made us less devoted perhaps, less preternatural, less angelic--but more human, better fitted to enter into the daily cares and small difficulties of our ordinary humanity.

And this has been represented to us by two great lives--one human, the other divine--one, the life of John the Baptist, and the other, of Jesus Christ. In both these cases is verified the saying, that "Wisdom is justified of all her children." Those who are wisdom's children--the truly wise--will recognise an even wisdom in both these lives; they will see that there are cases in which a solitary life is to be chosen for the sake of G.o.d; while there are other cases in which a social life becomes our bounden duty. But it should be specially observed here that _that_ Life which has been given to us as a specimen of life for all, was a social, a human Life. Christ did not refuse to mix with the common joys and common sorrows of Humanity. He was present at the marriage-feast, and by the bier of the widow's son.

This of the two lives was the one which, because it was the most human, was the most divine; the most rare, the most difficult, the most natural--therefore, the most Christ-like.

II. Let us notice, in the second place, the principle upon which the apostle founds this decision. It is given in the text--"This I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none," "for the fas.h.i.+on of this world pa.s.seth away." Now observe here, I pray you, the deep wisdom of this apostolic decision. In point of fact it comes to this: Christianity is a spirit, not a law; it is a set of principles, not a set of rules; it is not a saying to us--You shall do this, you shall not do that--you shall use this particular dress, you shall not use that--you _shall_ lead, you shall _not_ lead a married life--Christianity consists of principles, but the application of those principles is left to every man's individual conscience. With respect not only to this particular case, but to all the questions which had been brought before him, the apostle applies the same principle; the cases upon which he decided were many and various, but the large, broad principle of his decision remains the same in all. You may marry, and you have not sinned; you may remain unmarried, and you do not sin; if you are invited to a heathen feast, you may go, or you may abstain from going; you may remain a slave, or you may become free; in _these things_ Christianity does not consist. But what it does demand is this: that whether married or unmarried, whether a slave or free, in sorrow or in joy, you are to live in a spirit higher and loftier than that of the world.

The apostle gives us in the text two motives for this Christian unworldliness. The first motive which he lays down is this--"The time is short." You will observe how frequently, in the course of his remarks upon the questions proposed to him, the apostle turns, as it were entirely away from the subject, as if worn-out and wearied by the comparatively trivial character of the questions--as if this balancing of one earthly condition or advantage with another, were but a solemn trifling compared with eternal things. And so here, he seems to turn away from the question before him, and speaks of the shortness of time. "The time is short!"

Time is short in reference to two things. First, it is short in reference to the person who regards it. That mysterious thing _Time_ is a matter of sensation, and not a reality; a modification merely of our own consciousness, and not actual existence; depending upon the flight of ideas--long to one, short to another. The span granted to the b.u.t.terfly, the child of a single summer, may be long; that which is given to the cedar of Lebanon may be short. The shortness of time, therefore is entirely relative--belonging to us not to G.o.d. Time is short in reference to _existence_, whether you look at it before or after. Time past seems nothing; time to come always seems long. We say this chiefly for the sake of the young. To them fifty or sixty years seem a treasure inexhaustible. But, my young brethren, ask the old man, trembling on the verge of the grave, what he thinks of Time and Life. He will tell you that the three-score years and ten, or even the hundred-and-twenty years of Jacob, are but "few and evil." And, therefore, if you are tempted to unbelief in respect to this question, we appeal to experience--experience alone can judge of its truth.

Once more, time is short with reference to its _opportunities_. For this is the emphatic meaning in the original--literally, "the opportunity is compressed, or shut in." Brethren, time may be long, and yet the opportunity may be very short. The sun in autumn may be bright and clear, but the seed which has not been sown until then will not vegetate. A man may have vigour and energy in manhood and maturity, but the work which ought to have been done in childhood and youth cannot be done in old age. A chance once gone in this world can never be recovered.

Brother men--have you learned the meaning of yesterday? Do you rightly estimate the importance of to-day? That there are duties to be done to-day which cannot be done to-morrow? This it is that throws so solemn a significance into your work. The time for working is short, therefore begin to-day; "for the night is coming when no man can work." Time is short in reference to _eternity_. It was especially with this reference that the text was written. In those days, and even by the apostles themselves, the day of the Lord's appearance and second advent seemed much nearer than it was. They believed that it would occur during their own lives. And with this belief came the feeling which comes sometimes to all. "Oh, in comparison with that vast Hereafter, this little life shrivels into nothing! What is to-day worth, or its duties or its cares?" All deep minds have thought that.

The thought of Time is solemn and awful to all minds in proportion to their depth--and in proportion as the mind is superficial, the thought has appeared little, and has been treated with levity. Brethren, let but a man possess himself of that thought--the deep thought of the brevity of time; this thought--that time is short, and that eternity is long--and he has learned the first great secret of unworldliness.

2. The second motive which the apostle gives us is the changing character of the external world. "The fas.h.i.+on of this world pa.s.seth away"--literally "the _scenery_ of this world," a dramatic expression, drawn from the Grecian stage. One of the deepest of modern thinkers has told us in words often quoted, "All the world's a stage." And a deeper thinker than he, because inspired, had said long before in the similar words of the text, "the _scenery_ of this world pa.s.seth away."

There are two ways in which this is true. First, it is true with respect to all the things by which we are surrounded. It is only in poetry--the poetry of the Psalms for example--that the hills are called "everlasting." Go to the side of the ocean which bounds our country, and watch the tide going out, bearing with it the sand which it has worn from the cliffs; the very boundaries of our land are changing; they are not the same as they were when these words were written. Every day new relations.h.i.+ps are forming around us; new circ.u.mstances are calling upon us to act--to act manfully, firmly, decisively, and up to the occasion, remembering that an opportunity once gone is gone for ever. Indulge not in vain regrets for the past, in vainer resolves for the future--act, act in the present.

Again, this is true with respect to ourselves. "The fas.h.i.+on of this world pa.s.seth away" in us. The feelings we have now are not those which we had in childhood. There has pa.s.sed away a glory from the earth--the stars, the sun, the moon, the green fields have lost their beauty and significance--nothing remains as it was, except their repeated impressions on the mind, the impressions of time, s.p.a.ce, eternity, colour, form; these cannot alter, but all besides has changed. Our very minds alter. There is no bereavement so painful, no shock so terrible, but time will remove or alleviate. The keenest feeling in this world time wears out at last, and our minds become like old monumental tablets which have lost the inscription once graven deeply upon them.

In conclusion, we have to examine the nature of this Christian unworldliness which is taught us in the text. The principle of unworldliness is stated in the latter portion of the text; in the former part the apostle makes an application of the principle to four cases of life. First, to cases of domestic relations.h.i.+p--"it remaineth that they that have wives be as though they had none." Secondly, to cases of sorrow--"and they that weep as though they wept not."

Thirdly, to cases of joy--"and they that rejoice as though they rejoiced not." And, finally to cases of the acquisition of worldly property, "and they that buy as though they possessed not." Time will not allow us to go into these applications; we must confine ourselves to a brief consideration of the principle. The principle of Christian unworldliness, then is this, to "use this world as not abusing it."

Here Christianity takes its stand, in opposition to two contrary principles. The spirit of the world says, "Time is short, therefore use it while you have it; take your fill of pleasure while you may." A narrow religion says, "Time is short, therefore temporal things should receive no attention: do not weep, do not rejoice; it is beneath a Christian." In opposition to the narrow spirit of religion, Christianity says, "_Use_ this world;"--in opposition to the spirit of the world Christianity says, "Do not _abuse_ it." A distinct duty arises from this principle to use the world. While in the world we are citizens of the world: it is our _duty_ to share its joys, to take our part in its sorrows, not to shrink from its difficulties, but to mix ourselves with its infinite opportunities. So that if time be short, so far from that fact lessening their dignity or importance, it infinitely increases them; since upon these depend the destinies of our eternal being. Unworldliness is this--to hold things from G.o.d in the perpetual conviction that they will not last; to have the world, and not to let the world have us; to be the world's masters, and not the world's slaves.

XV.

_Preached January 11, 1852._

THE CHRISTIAN CHURCH A FAMILY.

"Our Lord Jesus Christ, of whom the whole family in heaven and earth is named."--Ephesians iii. 14, 15.

In the verses immediately before the text the Apostle Paul has been speaking of what he calls a mystery--that is, a revealed secret. And the secret was this, that the Gentiles would be "fellow-heirs and of the same body, and partakers of the promise in Christ by the gospel."

It had been kept secret from the former ages and generations; it was a secret which the Jew had not suspected, had not even dreamt of. It appeared to him to be his duty to keep as far as possible from the Gentile. Circ.u.mcision, which taught him the duty of separation from the Gentile spirit, and Gentile practices, seemed to him to teach hatred towards Gentile _persons_, until at length, in the good pleasure and providence of G.o.d, in the fulness of time, through the instrumentality of men whose _hearts_ rather than whose intellects were inspired by G.o.d, the truth came out distinct and clear, that G.o.d was the Father of the Gentiles as well as of the Jews, "for the same Lord over all is rich unto all that call upon Him."