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PRACTICAL CHRISTIANITY ILLUSTRATED
TO have a clear view of Christian doctrines is necessary; but to have a just apprehension of the Christian spirit and temper is no less necessary: and it is much to be regretted, that where the doctrines are well understood, the Christian temper is often grievously overlooked: nay, the very importance of the doctrines is often made a pretext for exercising tempers most repugnant to vital Christianity. People are not willing to distinguish between the essentials, and the non-essentials, of religion. There is in every man a disposition to exalt some favourite sentiment of his own, and to press it upon others beyond what its relative importance requires; whereas the spirit of Christianity calls rather for mutual forbearance in relation to things indifferent, and mutual concessions, in order to the preservation of peace and harmony.
The scope of the chapter before us is to mark out a line of conduct for Christians in relation to this matter: and in this view it deserves the most attentive consideration. To present the subject before you in all its most important bearings, we shall,
I. Shew wherein practical Christianity consists—
[The Jewish religion consisted much in the observance of rites and ceremonies, which were marked with great precision, and enjoined under the severest penalties. The forbearing the use of certain kinds of food, the keeping as sacred certain times and seasons, and the complying with certain ordinances, were commanded with all the same authority as the decalogue itself. But those things were to cease with that dispensation [Note: Heb_9:10.]: they were appointed only “till the times of reformation:” and now they are to be observed no longer [Note: Col_2:16-22.]. “The kingdom of God,” that is, the kingdom of Christ established in the heart, does not consist in them; “it is not in meat and drink,” but in something more substantial, more excellent, more spiritual; namely, “in righteousness and peace, and joy in the Holy Ghost.”
Many interpret these words as importing faith in the “righteousness” of the Lord Jesus Christ, and “peace” through the blood of his cross, and “joy in the Holy Ghost” as the fruit of our acceptance with God. But we apprehend that these words relate rather to holy and heavenly dispositions, as contrasted with the spirit that is generated by an undue attachment to rites and ceremonies. We understand by them an universal love of righteousness, as opposed to a zeal for forms; a peaceful state of mind, as opposed to the irritation that is cherished, and the dissensions that are occasioned, by a contentious spirit; and a joy in God, as opposed to the self-complacency which is fostered by a self-righteous compliance with prescribed forms. The scope of the whole context seems to point to this interpretation, and to direct our thoughts into the channel marked out for us by the words of Balaam to Balak [Note: Mic_6:6-8.]; or by those of our Lord to the self-righteous Pharisees, “who paid tithe of mint, and anise, and cummin, but neglected the weightier matters of the law, judgment, mercy, and faith [Note: Mat_23:23.].”
In these things vital Christianity consists. The turning of the whole heart to the observance of God’s laws, is the great promise of the Gospel, and the certain effect of it, wherever it is received in truth: “A new heart I will give you, and a new spirit will I put within you: and I will cause you to walk in my statutes, and ye shall keep my judgments to do them [Note: Eze_36:26-27.].” And again, “I will put my law in their inward parts, and write it in their hearts [Note: Jer_31:33.]” — — — Nor is a peaceful disposition less certainly imparted by the Gospel: for love is the necessary fruit of faith [Note: Gal_5:6.], and forms the most striking feature in the character of every true believer [Note: 1Jn_3:14.] — — — Joy also in the Holy Ghost will invariably accompany these holy dispositions: for the Holy Ghost delights to dwell where God is honoured, and man is loved for God’s sake. In the hearts of such believers “he will glorify the Lord Jesus, and will shed abroad the Father’s love: he will fill them with joy unspeakable and glorified” — — — Such righteousness, such peace, and such joy, are the fruits and evidences of the reign of Christ in the soul: and in them, rather than in forms of any kind, does his kingdom consist.]
Having thus marked the nature of practical Christianity, we shall,
II. Point out its peculiar excellence—
The ordinances relative to meats and drinks were mere “beggarly elements:” they had no value at all, except as “shadows of good things to come.” But these holy dispositions are truly valuable: and every man who cultivates them,
1. Is accepted of God—
[The observers of forms and ceremonies were not at all accepted, unless their services were accompanied with a suitable and corresponding frame of mind [Note: Isa_1:11-14.]; yea rather, they were hateful, even as the offering of swine’s blood, or as murder itself [Note: Isa_66:3.]. But not so the services of which we have been speaking: they are truly pleasing in the sight of God; and the dispositions exercised are in his sight “an ornament of great price.” Yes, “the righteous Lord loveth righteousness,” and “will meet him who rejoiceth in working it [Note: Isa_64:5.].” There is no token of his love which he will not vouchsafe to those who cultivate a loving spirit, and seek all their happiness in him. “He will set his love upon them; and will hear and answer all their petitions: he will be with them in trouble: he will deliver them and honour them: with long life also will he satisfy them, and will shew them his full and complete salvation [Note: Psa_91:14-16.],”]
2. Is approved of men—
[Those who spend their zeal on the externals of religion may be commended by partisans, but they will never be respected by those who differ from them, nor indeed by their own party. The dispositions exercised by such persons are unamiable, and therefore they can never generate love in the breasts of any. But the holy man of God, who labours to fulfil all righteousness, and to promote the happiness of all around him, and to live in the constant enjoyment of his God, he, I say, has a testimony in the breasts of all, even of those who differ from him in things of less importance: and though from circumstances they may keep at a distance from him, they honour him in their hearts, and have an inward persuasion “that God is with him of a truth.” The ungodly world indeed may hate him, just as they hated the Apostles and our Lord himself: but yet even they will feel an awe in his presence, and, at the very time that they revile and persecute him, have oftentimes the secret thought in their hearts, “If I were dying, I should be glad to be found in your state.”]
We must not however overlook that which gives to these services their chief excellence—
[It is supposed that the person who performs these services is already Christ’s subject, and servant, having through Divine grace been converted to God, and “translated out of the kingdom of darkness into the kingdom of God’s dear Son:” and that, in performing them, he is not attempting to establish a righteousness of his own, but to “serve and glorify the Lord Jesus Christ.” It is necessary that he keep this end in view; and that all that he does be done for Christ, that is, from a regard to his authority, and with a view to his glory. Indeed faith in Christ, and love to his name, are the only principles that will operate to the production of the dispositions before mentioned. A man may have the semblance of them without faith in Christ; but the reality he cannot have. In the mind of the unbeliever, the circumstantials of religion will have an undue weight: in the believer only will the essentials have their full scope and paramount ascendency. When therefore we speak of these dispositions as accepted of God and approved of men, it is supposed that in them “we serve Christ,” by whose grace alone we can do them, and through whom alone they can ever be accepted.]
Having now shewn the nature and excellence of practical Christianity, we shall, in conclusion,
III. Give some directions for the exercise of it—
The general direction in our text is, to “follow after the things that make for peace, and things whereby one may edify another.” But that the whole scope of the chapter may be brought more fully into view, we will descend somewhat more to particulars.
1. Lay not an undue stress on things indifferent—
[As amongst the Jews there were many who laid more stress on the washing of pots and cups than on obedience to God’s commandments [Note: Mar_7:8-9.], so now there are many whose zeal has respect to little else than the circumstantials of religion. The Papists are ready to confine salvation to those who are within the pale of their Church: and almost every distinct sect of Protestants is ready to arrogate to itself the same exclusive privilege. It is grievous to think what mutual aversion has been created among Christians, by the circumstance of worshipping with, or without, a form of prayer, or by differences still less important. But things ought not so to be. We should lay no more stress on any thing than we find laid on it in the Scriptures of truth. The fundamental doctrines of religion must be held fast, and sacrificed to none. The plain duties also of religion must be executed with a firmness that is immoveable: but whatever interferes not with these, should be left to the judgment and the conscience of every individual; neither being imposed on him as of necessity, nor exacted of him with rigour, nor made a ground of alienation from him. We should concede to others the liberty we claim for ourselves; and be more anxious to preserve an union of heart, than by dictation to produce an uniformity of sentiment. “One man esteemeth one day above another: another esteemeth every day alike.” And what says St. Paul to this? Let the more powerful of the two compel the other to adopt his views? No: but, “Let every man be fully persuaded in his own mind [Note: ver. 5.].”]
2. Be tender in judging those who differ from you—
[Those who saw their Christian liberty, despised their weaker brethren, for scrupling to eat what had been offered to an idol; whilst, on the other hand, they who doubted the lawfulness of eating such things, condemned their stronger brethren, as presumptuously disregarding the commands of God. A similar disposition to despise or condemn each other exists among the advocates for certain doctrines which have for ages divided the Church of God. Those who think they have a deeper insight into the Divine decrees, look down with pity and contempt on their less enlightened brethren; whilst these, on the other hand, feel embittered against the others, and load them with all manner of obloquy. Alas! alas! when shall the professed members of Christ’s body cease to exercise such dispositions towards each other, and agree to cultivate a spirit of mutual forbearance? When shall men cease to dogmatize, as if they were infallible? The probability is, that the truth lies not exclusively with either of these parties, but is found rather with those who receive with meekness, and interpret with diffidence, the apparently opposite declarations of God, and wait his time for the fuller explication of them. No man is in the exclusive possession of all truth; nay, persons may in some things pursue an opposite conduct, and yet both be right, because the things wherein they disagree may be matters of pure indifference [Note: ver. 6.]: therefore, whilst every man should seek to acquire the most correct sentiments, every man should leave others to “stand or fall to their own master [Note: ver. 4.].”]
3. Be cautious in the exercise of your liberty—
[An action may be good in itself, yet it may become bad by being done in the presence of another who doubts its lawfulness, and may by means of it be induced to violate the dictates of his own conscience in following the example. This is a point well worthy of our attention. We should have respect to the consciences of others, and be careful “not to lay a stumbling-block or an occasion to fall in our brother’s way.” As we should not presume to force him to act contrary to his conscience, so neither should we tempt him to do so, lest we lead him into sin, and thereby destroy his soul. Our blessed Lord laid down his life to save such persons; and shall we not forego a trifling gratification for their welfare? Yea, shall we, for the sake of some small indulgence, risk the plunging them into everlasting ruin? Shocking impiety! In so acting, we sin against Christ, and greatly endanger the salvation of our own souls. And rather than be guilty of such wickedness, we should deny ourselves the most innocent gratification in the world: “If meat make our brother to offend, we should eat no flesh while the world standeth, lest we make our brother to offend [Note: ver. 21. with 1Co_8:9-13.].”]
4. Be anxious, not to proselyte to a party, but to edify your brother in love—
[Here almost all classes of the Christian world are greatly to blame. If a brother begin to have his conscience awakened, the first object of the generality is to bring him over to their own particular party. For this end they set before him those particular points which may lead his mind into the particular channel which they wish. But St. Paul expressly forbids such hateful conduct: “Him that is weak in the faith receive ye, but not to doubtful disputations [Note: ver. 1.].” How many hopeful blossoms have come to nought in consequence of their being thus blighted by the breath of vain dispute! How many, instead of coming fully to Christ, and devoting themselves entirely to him, have been led to rest in the adoption of some particular creed, an union with some particular party, or a submission to one particular rite! Verily, they who, by such an use of their influence, keep back an inquiring soul, have much to answer for. To build up a brother in faith and love should be our only object; and, whether he belong to our particular party or not, it should satisfy us to see that he “grows in grace, and in the knowledge of our Lord Jesus Christ.” Instead of labouring to proselyte him to our party, we should forget that we ourselves are of any party [Note: 1Co_9:9-22.]: or, if of a party we must be, let it be of that which Moses approved, and which comprehends the universal Church,—“the Lord’s side [Note: Exo_32:26.].” To unite each other unto him, and build up each other in his faith and fear, is the only proper exercise of Christian love, and Christian influence.]