1 Cor. ix. 19 — 23. Though I he free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jeivs I became as a Jew, that I might gain the Jeivs ; to them that are under the laiv, as under the law, that I might gain them that are under the law ; to them that are without law, as without law, (being not without latv to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as iveak, that I might gain the iveak : I am made all things to all men, that I might by all means save some. And this I do for the Gospel's sake, that I might be partaker thereof with you.
IT is a favourite sentiment with some, that the epistles of St. Paul, having been written to particular Churches and on particular occasions, are of little importance to us at this day. And, of all the epistles, this before us is most open to that objection, as having been, more than any other, written for the correction of some existing abuses, and in answer to some spe- cific questions. But God, by whom the Apostle was inspired, knew that, whether the same specific points should again arise or not, the general principles by which they were to be determined would be of use to the Church in all ages : and accordingly we find, that the views and sentiments which were elicited from the Apostle on these occasions give us a deeper insight into the Christian character than we could otherwise have obtained. We are here instructed not merely by general and abstract principles, but by a practical application of those principles to circum- stances fitted for the illustration of them. And we cannot but account it a great blessing to the Church, that the enemies of the Gospel were permitted so to assault the character of the Apostle, as to extort from him a vindication of it, and thereby to obtain for the Church in all ages a complete exposition of practical Christianity.
The words before us open with extraordinary pre- cision the nature and extent of Christian liberty: for the fuller explanation of which we shall distinctly mark.
20i^ 1 CORINTHIANS, IX. 19—23. [1966.
I. Its proper boundaries —
Liberty cannot exist without restrictions ; for, if unlimited, it would degenerate into licentiousness. Besides, if every man were at liberty to act agree- ably to his own corrupt wishes without any controul, the weaker would be a prey to their more powerful neighbours, and would be the constant victims of tyranny and oppression. St. Paul, though at liberty to vary his conduct according to circumstances, was still under a law by which his liberty was restricted : " he was not without law to God, but under the law to Christ." Christian liberty is a right to do or for- bear any thing,
1. Which is not evil in itself —
[What is evil in itself can be warranted by no circum- stances under lieaven : " We must not do evil that good may come," even though the good which we promise ourselves be ever so great. We must not do it for the gratijication of others. If our dearest friends and relatives endeavour to persuade us, we must be alike deaf to their menaces or entreaties. We must " not love father or mother more than Chx-ist;" yea, we must even " hate them in comparison of Christ ;" that is, we must, when their will comes in competition with that of Christ, act as if we hated them, giving no more heed to them than we would to an avowed enemy. The plain answer to be given to all who would wish us to act contrary to any command of God, is this; " Whether it be right to hearken unto you more than unto God, judge ye."