I. THE OBBATI0N 01!' NEEDLESS BURDENS. 1. Their character. These burdens are ofvu.rious kinds, (1) VellBtious observances. Rites of religion hu.ve been multiplied and elaborated, until, ceasing to ~erve their true end as instruments of devotion, they hu.ve checked the worship they could not sustain. (2) Difficult doctrines. Notion8 whioh were not involved in the scriptural revelation have been added by speculation and banded down by tradition, and belief in them insisted on as essential to salvation. (3) Fancied duties. An unwholesome casuistry, which neglected the weightier matters of the Law, has been busy in multiplying the petty details of correct conduct. 2. Their origin. These needless burdens were not imposed by God. He ie reasonable and merciful. We must look lower for their origin. (1) From men, Without any Divine authority, though insolently claiming that authority, men have assumed to bind need- less burdens on their fellows. (2) In hypocrisy. The authors of the burdens would not eo much as move them with their finger. Inwardly lax, they were externally rigorous. Hypocrites lack the grace of Christian charity. II. THE BEM0VAL Ol!' NEEDLESS BURDENS. This is one of Christ's happy works. 1. The grownds of the removal of them. (1) Their needlessness. Christ is practical. He is too real to tolerate artificialities in religion. (2) Their oppression. The sympathy of Christ was called forth, and hie indignation was roused as he saw simple folks tyrannized over by hypocrites. (3) Their hindrance of necessary duty. J esns did not desire to see u. lax style of living. He himself brought high claims and made great demands-once bidding a rich young man renounce the whole of his wealth (Mark x. 21). Needless burdens would distract the attention and absorb the energy of people to the neglect of important duties. While they are given up to the pursuit of little, insignificant, useless performances, they forget and omit great and weighty obligations. 2. The method of their removal. (1) On the authority of Christ. He has a right to direct our conduct. Let us go to him and not to man for our " Christian Directory," (2) By the exposure of the character of the needless burdens. The timid conscience is often scrupulous, just in proportion to the smallness of the fancied duties with which it troubles itself. What it wants is a clear perception of the needlessness of its supposed obligations. Christ was daring in breaking bands which never should have been bound. He who receives the Spirit of Christ receives the Spirit of liberty. (3) With the revelation of true duty. We are called to leave the slavery of law and of casuistry, that we may have power to accept the great obligations of Christian service ; and the realization of these obligations is a means of attaining the desired liberty, They who have taken Christ's yoke cannot allow them.selves to be encumbered with the Pharisees' burdens.-W. F. A. Vere. 8-10.-0hristian equality. Our Lord does not wish to see the distinctions of Judaism, which had become so odious in his day, repeated in Christianity. He does not desire the dogmatism of the rabbis to be copied by the Christian teachers, or the authority of the rulers to be transferred to the Christian pastors. He does not want his people to think that they can best show their humility by losing their self-respect and cringing before ecclesiastical superiors. In opposition to all such tendencies, he enunciates hie principles of Christian equality. I. THE NATURE OF CHRISTIAN EQUALITY. Christianity is essentially democratic. Jesus Christ was a Man of the people, the greatest Tribune of the people the world has ever seen. He took the side of the oppressed against their oppressors, that of the "dim multitude," not that of the privileged few. Hie aim in this matter was to bring about a condition of brotherhood, There is a measure of inequality which no arrange- ments of men can set asido. One man is not alwu.ye as good as another. People differ enormously in oharacter, in ability, in energy. 'l'herefore absolute equality is impos- sible. It is impossible according to the constitution of nature, and it is doubly impos- sible in face of the great variation of human conduct. But there ii an equality to be striven for. The equality of Christian brotherhood is to be observed among Christians. Christ's words do not directly apply to the larger society of mankind. 'l'bis equality should involve an equivalent in religious privileges which are meant to be freely offered to all. It should discourage any artificial distinctions. II. THB GROUNDS 01!' CBRIBTIAN EQUALITY, 1. The Fatherhood of God. We have one Father in heaven, and undue deference to men in religion obscures the honour due 412 THE GOSPEL .ACCORDING TO ST. MATTIIEW. [oH. :um. 1-89.
to God. 2. The Lordship of Ohrist. This is the specifically Chri11ti&n principle, ~'l!ile th_e former <;>ne is ~ gen~ral religious principle. The Church ls not a republio; 1t 1s _n kingdom Wlth O?nst as its Head. Christians are bound to see that they put no one 10 the place of Christ. He has direct dealings with each of his people. He wants no grand vizier, no local satrap, no intermediate lord. He is the Master of each indi- vidual Christian, and every one can go to him personally for instructions. IIL TBE VIOLATION OF CHRISTIAN EQUALITY, The words of Obrist are ominous of coming dangers. They have a profound significance in the light of subsequent events. It is wonderful that their plain meaning should have been eo egreaiously disregarded as to permit of the construction of a monstrous ecclesiastical hierar~hy in one direction and the creation of a system of dogmatio orthodoxy in another. For- getting Christ and the privilege of closest relationship with him, Christian people have bowed their necks to the tyranny of various ecclesiastical masters and theological fathel'I!. Order requires the appointment of officers in the Church, and truth demands respect for knowledge and for the capacity to teach. But it is a mistake, a wrong to God and Christ, to show such deference to human authorities as shall be false to Christian liberty.-W. F. A.