CHAPTER IX. TRUE BROTHERLY LOVE-CLERICAL MARRIAGE-MINISTER'S RIGHT TO SUPPORT PERMANENT AND SEPARATE MINISTRY-MINISTERS NOT PRIESTS-NON-ESSENTIALS-SELF-DENIAL. WHAT a magnificent portrait is presented in the chapter we have read of the responsibilities, the duties, and the dignities of a true preacher of the Gospel of Christ! In the previous chapter the apostle stated that if eating meat should lead his brother to suppose that he was sanctioning the practice of heathen idolatry, in order to conciliate a brother, without compromising essential and vital truth, he would abstain from that which he regarded as almost a necessary article of food whilst the world itself lasted. But in this chapter he shows that this was not the only thing which he could abstain from, in order to conciliate the victims of error or prejudice to the acceptance of the everlasting Gospel. He begins, therefore, the chapter by saying, "Am I not an apostle? am I not free?" Have I not perfect liberty to eat meat or not, as I please; to take wine or not, as I deem expedient? I give not up my freedom as a Christian, because I sacrifice my preferences as a man. "Have I not seen Jesus Christ our Lord?" the seal, the token, the proof of an apostle; "when he caught me midway to Damascus, revealed himself to me in intolerable splendour; and called to me, 'Saul, Saul, why persecutest thou me ?"""And if you doubt my apostleship," "are not you, the creatures transformed by seals and tokens that I am And if I be not to others certainly I am to you." he says, said. according to their judgment, The third verse is an explanation of what he has "This that I have now stated is my answer to them that examine me; this is my explanation to those who have difficulties about my position." Then he goes on to say, recurring to the subject of the previous chapter, "Have we not power to eat meat, if we choose, though offered to an idol? because I hold an idol to be nothing. Have we not power to drink wine, if we please, though that wine may have been poured out as a libation to a heathen god? Have we not power" and here the word "power" is not physical force; but it means divine right, inalienable privilege -"to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?" Now what does this show? First, that marriage in the case of a minister of the Gospel is simply a matter of choice, not a matter of obligation; certainly not a thing utterly and entirely forbidden. Paul says he had power, privilege, right, authority, apostle as he was, to lead about a wife, if he so preferred it; alluding to the discussion which we have already perused in a previous chapter; and that he claimed the same right as Cephas, that is, Peter; asserted by the Western Apostasy to be the first pope, who, says Paul, was married. It is also recorded in one of the Gospels, that his wife's mother was sick; surely no inconclusive proof that Peter-Pope or Presbyter-was plainly a married man. How then it is possible to argue, with these plain statements staring us in the face, that the marriage of the priesthood or clergy is altogether either unscriptural or inexpedient, seems to me a feat only worthy of a church characterised by all signs and wonders, and deceivableness of unrighteousness. He goes on to state that not only has he this power or privilege, but also that he has a right to maintenance, if he choose to exact it. He says, "What soldier goeth a warfare any time at his own charges?' None; every soldier expects his pay. "Who plants a vineyard exclusively that others may gather the grapes?" Surely none; for he eateth himself of the fruit thereof. "And who feeds a flock, and takes no advantage or benefit from that flock?" He says, "I appeal to your own experience. Then do I say these things merely from my own fancy? Does not the Word of God say so also? for, is it not written in the law, that thou shalt not"-an institution of exquisite mercy"muzzle the mouth of the ox that treadeth out the corn." This was the ancient way of winnowing corn, or beating out the seed from the husk by an ΟΧ treading on it; and the law laid down was, "Thou shalt not muzzle his mouth"-that is, prevent him from eating. Then he asks, "Doth God take care of oxen? No; that is not the reason of the law, though there may be a reference to that also in the law; but he saith it for our sakes, to teach us a great lesson. For our sakes, no doubt, this is written; that he that plougheth should plough in hope, and that he that thresheth in hope should be partaker of his hope." And then he argues, very naturally, "If we, ministers of the Gospel, have sown unto you spiritual the Thus Christianity has not been exceeded in these lessons of toleration, of sympathy, and of love, in the eighteen centuries that have elapsed since this chapter was written; but now, as in all previous times, the age is coming up to the Bible-the Bible is still ahead of the age. 1. Knowledge says, all things are lawful; but love says, all things are not expedient. 2. There is indicated here a connexion between love and knowledge. So "every one that loveth is born of God, and knoweth God." If objects of God's knowledge, we are the objects of his care and love. "Thou hast found grace in my sight; for I know thee by name." All we know is merely a reflection of God's knowledge of us. 3. "We 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." "Whoso shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." 4. Paul shows in this chapter a degree and delicacy of toleration of exquisite beauty, purity, and greatness. He who was so uncompromising, is yet so charitable and tolerant. There is no real toleration save where is earnest and deep conviction. CHAPTER IX. TRUE BROTHERLY LOVE-CLERICAL MARRIAGE-MINISTER'S RIGHT TO SUPPORT PERMANENT AND SEPARATE MINISTRY-MINISTERS NOT PRIESTS-NON-ESSENTIALS-SELF-DENIAL. WHAT a magnificent portrait is presented in the chapter we have read of the responsibilities, the duties, and the dignities of a true preacher of the Gospel of Christ! In the previous chapter the apostle stated that if eating meat should lead his brother to suppose that he was sanctioning the practice of heathen idolatry, in order to conciliate a brother, without compromising essential and vital truth, he would abstain from that which he regarded as almost a necessary article of food whilst the world itself lasted. But in this chapter he shows that this was not the only thing which he could abstain from, in order to conciliate the victims of error or prejudice to the acceptance of the everlasting Gospel. He begins, therefore, the chapter by saying, "Am I not an apostle? am I not free?" Have I not perfect liberty to eat meat or not, as I please; to take wine or not, as I deem expedient? I give not up my freedom as a Christian, because I sacrifice my preferences as a man. "Have I not seen Jesus Christ our Lord?" the seal, the token, the proof of an apostle; "when he caught me midway to Damascus, revealed himself to me in intolerable |