said, None of us liveth unto himself? In what we leave or follow, in what we seek or avoid, in what we abstain from or indulge in, is it true that none of us considers his own interest or inclination, but what he is fully persuaded in his own mind to be the will of God concerning him? The man lives to himself, who says, (James iv. 13,) "To-day, or to-morrow, we will go into such a city, and continue there a year, and buy and sell, and get gain." The man lives to himself, who says, (Luke xii. 19,) "Soul, thou hast much goods laid up for many years: take thine ease, eat, drink, and be merry." And is this uncommon? How few act otherwise, even if they do not put their purpose into words! Might it not be more justly said, Every one of us liveth unto himself: follows his own interests, regardless of his neighbour's, studies his own will, without inquiring into the will of God? When this can be said of any one-(alas! of how few can anything else be said!) the purpose of Christ Jesus in redeeming to himself a people has not taken proper hold upon the heart. That purpose is plainly declared. To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. That as he gave himself for man, so man should give himself to him: and make it the maxim by which he is governed, "that they which live," live to God through his death, "should live no longer unto themselves, but unto him who died for them." Then he is Lord both of the dead and living. He is Lord of the living, when they place themselves under his care: like "James the son of Zebedee, and John his brother," whom he called, " and they immediately left the ship, and their father, and followed him." He continued their Lord when they refused to leave him, although others went away and walked no more with him: but they said, "Lord to whom should we go? Thou hast the words of eternal life." He was their Lord, they lived to him, when they went forth at his command, and preached the gospel to every creature. And so he is the Lord of every man, who takes up his yoke, and learns of him, and can say with Paul, "To me to live is Christ. The life which I live in the flesh, I live by the faith of the Son of God." He is my Lord, and I am doing his work, while I am exercising my profession, employing my fortune, conducting my family, using my influence, occupying my time and talents in such manner as I believe to be conformable to his will. When any man thus fulfils the obligations of his baptism, Christ is his Lord whilst living. And as he is Lord over the man, so he directs also the events which concern the man, and causes them all to work towards the purpose which he has concerning him; makes them tend to his salvation. So that they who thus live to the Lord, die also to the Lord. Whether their death be ordained late or early: whether, like the same James, they are called away after a ten years' ministry," or like John his brother, after a service perhaps of sixty years, they are still the Lord's. For them, "to depart," is "to be with Christ;" to walk with him no longer "by faith," but "by sight;" to "know even as they are known.” 4 Matt. iv. 21. 5 John vi. 68. 7 Gal. ii. 20. 8 See Acts xii. 2. We must, however, remember, that he must be loved here, if he is to be loved hereafter. Only those who have been obedient subjects to him on earth, will be admitted at last to "sit with him on his throne." Is it not reasonable? Is anything else reasonable, than that they should be the Lord's whilst living, who desire to be the Lord's when dying? should prove themselves faithful here, if they are to partake of the glories of his heavenly kingdom? LECTURE XXXIX. THE NATURE OF THE KINGDOM OF GOD. ROMANS XIV. 10-23. 10. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. 11. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.1 12. So then every one of us shall give account of himself to God. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way. 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. 15. But if thy brother be grieved with thy meat, now 1 Is. xlv. 23. walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. This is that charity in practice, which Paul commends elsewhere in principle: that charity which hopeth all things, believeth all things." Such 66 charity is violated, when a brother is judged harshly of: unnecessarily condemned. If the Jew, under the law of Moses, had partaken of meat which that law forbade, he would have sinned; for he would have transgressed the law, and "the transgression of the law is sin." The same Jew converted to the faith of Christ was no longer under the law. Yet he might not so fully comprehend his own liberty, as to feel himself free in this matter. Why then should the Gentile, who had no such scruples, or the Jew who had overcome them, judge his brother and set him at nought, because he esteemed as unclean that meat which from his youth he had regarded as forbidden? Having this doubt, it would be sin in him to partake of it. To him that esteemeth any thing to be unclean, to him it is unclean. And the case was still worse, if a man thus disgusted his scrupulous brother, and made him think unfavorably of the Christian faith. If thy brother be grieved with thy meat, be offended with the liberty he sees thee using, now walkest thou uncharitably. Thou mayest thus turn him back from the way of life. Destroy not him with thy meat, for whom Christ died. 16. Let not then your good be evil spoken of: 17. For the kingdom of God is not meat and drink ; but righteousness and peace, and joy in the Holy Ghost. 21 Cor. xiii. 7. 18. For he that in these things serveth Christ is acceptable to God, and approved of men. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. 21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 22. Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. 23. And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. One who might himself eat flesh or drink wine innocently, might possibly, by example, lead his brother to eat flesh, or drink wine, with offence: i. e. doubting whether it were right to do so. Now to act against a scruple is to act against conscience, and whatever is not done of faith, done by a man without believing it to be right, is sin. What would there be of that charity which belonged to their Christian profession, if, for meat, i. e. rather than forego some selfish indulgence, they should destroy the work of God, do an injury to the soul of one whom they induced to eat with offence? made weak, or caused to stumble? Hast thou faith? It was well: it was well to see clearly the nature of the Gospel, which is neither the abstaining from meats or drinks, nor the indulging in them. The man might be reckoned happy who had this faith: and was not condemning himself, by allowing in his practice what his conscience disapproved. But let their minds be turned |