"We are members one of another....
"Let the thief labour ... that he may have whereof to give to him that hath need....
"Grieve not the Holy Spirit of God, in whom ye were sealed unto the day of redemption....
"Forgive each other, even as God also in Christ forgave you. Be ye imitators of God, as beloved children, and walk in love, even as the Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God....
"No fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God."--EPH. iv. 25-v. 6.
The homily that we have briefly reviewed in the last Chapter demands further consideration. It affords a striking and instructive example of St Paul's method as a teacher of morals, and makes an important contribution to evangelical ethics. The common vices are here prohibited on specifically Christian grounds. The new nature formed in Christ casts them off as alien and dead things; they are the sloughed skin of the old life, the discarded dress of the old man who was slain by the cross of Christ and lies buried in His grave.
The apostle does not condemn these sins as being contrary to God's law: that is taken for granted. But the legal condemnation was ineffectual (Rom. viii. 3). The wrath revealed from heaven against man's unrighteousness had left that unrighteousness unchastened and defiant. The revelation of law, approved and echoed by conscience, taught man his guilt; it could do no more. All this St Paul assumes; he builds on the ground of law and its acknowledged findings.
Nor does the apostle make use of the principles of philosophical ethics, which in their general form were familiar to him as to all educated men of the day. He says nothing of the rule of nature and right reason, of the intrinsic fitness, the harmony and beauty of virtue; nothing of expediency as the guide of life, of the inward contentment that comes from well-doing, of the wise calculation by which happiness is determined and the lower is subordinated to the higher good. St Paul nowhere discountenances motives and sanctions of this sort; he contravenes none of the lines of argument by which reason is brought to the aid of duty, and conscience vindicates itself against passion and false self-interest. Indeed, there are maxims in his teaching which remind us of each of the two great schools of ethics, and that make room in the Christian theory of life both for the philosophy of experience and that of intuition. The true theory recognizes, indeed, the experimental and evolutional as well as the fixed and intrinsic in morality, and supplies their synthesis.
But it is not the apostle's business to adjust his position to that of Stoics and Epicureans, or to unfold a new philosophy; but to teach the way of the new life. His Gentile disciples had been untruthful, passionate in temper, covetous, licentious: the gospel which he preached had turned them from these sins to God; from the same gospel he draws the motives and convictions which are to shape their future life and to give to the new spirit within them its fit expression. St Paul has no quarrel with ethical science, much less with the inspired law of his fathers; but both had proved ineffectual to keep men from iniquity, or to redeem them fallen into it. Above them both, above all theories and all external rules he sets the law of the Spirit of life in Christ.
The originality of Christian ethics, we repeat, does not lie in its detailed precepts. There is not one, it may be, even of the noblest maxims of Jesus that had not been uttered by some previous moralist. With the New Testament in our hands, it may be possible to collect from non-Christian sources--from Greek philosophers, from the Jewish Talmud, from Egyptian sages and Hindoo poets, from Buddha and Confucius--a moral anthology which thus sifted out of the refuse of antiquity, like particles of iron drawn by the magnet, may bear comparison with the ethics of Christianity. If Christ is indeed the Son of man, we should expect Him to gather into one all that is highest in the thoughts and aspirations of mankind. Addressing the Athenians on Mars' Hill, the apostle could appeal to "certain of your own poets" in support of his doctrine of the Fatherhood of God. The noblest minds in all ages witness to Jesus Christ and prove themselves to be, in some sort, of His kindred.