1111 things are expedient." T!1is is the s_tatem~nt of a general principle, which may be· thus expressed: when a man 1s renewed m Clmst Jesus he becomes a law unto himself his rege'?-erate conscience st_1fli~iently attests "'.hat is lawful and what is expedient. Th; apostle 1s applymg the pnnc1ple to two subjects of discussion which were closely con• nected with the heathen worship: (1) whether it was lawful for Christians to eat food, which had been offered in sacrifice to idols; (2) whether it was permissible to overlook, in Christians, indulgence in the sin of fornication. It seems that, because St. Paul affirmed the right of Christian libarty in relation to the heathen food, his enemies declared that he also held loose notions concerning Christian immoralities. St. Paul, therefore, makes it quite clear that the liberty which he claims is a reasonable liberty, duly toned and tempered by a quickened and sensitive consciousness of what is becomina and what is right. "There is such a thing as becoming the very slave of liberty itself. If we sacrifice the power of choice which is implied in the thought of liberty, we cease to be free; we are brought under the power of that which should be in our power." "Starting _from t~e doctrine of Christian liberty taught by Christ (John viii. 32, 36), and proclaimed with one mouth by his apostles (Rom. viii. 2; Jas. ii. 12; 1 Pet. ii. 16), they declared that the Christian was bowid to a 'service' which was 'perfect freedom.' St. Paul accepts the principle, but with limitations. No actions were in themselves unlawful, he was ready to admit, provided (1) that they were in accordance with God's design in creation; (2) that they were calculated to promote the general welfare of mankind; and (3) that we were masters of our actions, not they of us." We here consider the lawful and the expedient, and we observe that- I. EvEnY MAN MUST RECOGNIZE TIIIS DISTINCTION. In all the practical relations of life it comes up to view continually; in the home, in the business, and in society, a, man has constantly to say, "I may, but I will not. I have an absolute right to do it, yet for others' sakes I must not do it." Observe that the expedient is not here the self- serving or the time-serving. A man's limitations are not, first of all, his own personal interests, but (1) the sense of the fitness of things; and (2) the well•being of others. Illustrate the distinction as applied to such questions as the use of strong drinks; modes of keeping sabbath; limits of permissible amusements, etc. II. THE DISTINCTION NO MAN FINDS SO SEARC!lING AS DOES THE CHRISTIAN, Ily reason of (1) his sensitiveness to what is in harmony with the Christian profession; and (2) bis charitable consideration of even the weaknesses of others, He is most jealous of himself, lest he should cast a stumbling•block in his brother's way. The subject can be efficiently illustrated from the details of modern Christian life. And the following passa.2:es sufficiently suggest the practical application of the subject:-" Ye are called unto liberty; only use not liberty for au occasion unto the flesh, but by love serve one another;" "Be not conformed to this world, but be ye transformed by the renewing of your mind." Our Lord Jesus could demand absolute liberty; all things were lawful to him Lecause, his will beina wholly right, his choices and preferences and decisions wer~ fully according to God's will. A man must be righe before we can give him liberty.-R. T. Ver. 19.-The temple•borly and its sanctity. The idea of the old temple was ~ot th~t of the modern cliurch, which is a building in which men may gather to worship Gou. 'l'he old temple was a shrine for Deity to dwell in; and this Divine presence in the central shrine was cocceived as hallowing the entire temple buildings, right through to the outer courts anrl gates. Nothing might enter the precincts th~t defiled ?r worl~ed abomination. Illustrate from Solomon's temple, and the extreme Jealousy with which the Jews regarded the sacred place. Two points may be dwelt on as working out tb<i figure of the text. I. THE DEITY IN THE SIIIlINE SANCTIFIED ALL THE COURTS MAKING UP THE TEMPLE BUILDINGS. II. THE DEITY IN THE SHRINE SANCTIFIED THE VERY CITY AND LAND. So, if" Christ dwells in our hearts by faith," if our souls know his Divine presence,-then all the forces and powers of our body are consecrated, and ough~ to be hallowed. Our whole ll~e; m its narrower and in its wider circles of relationship, must be thought of as sanct1ficcl, treated as purl', made and kept ever "clean," ever "holy."-R. 'l'. err. vn. 1-40.J 'l'HE FIRST EPISTLE TO THE CORINTHIAl'-:S. 22::\-
Ver. 19.-The Christian has no personal rights. This assertion may be made both concerning himself and concerning the things wilich he is said to possess. Three points cln.im consideration. I. 'l'HJi: CHRISTIAN IS NOT ms OWN. Before conversion he may have so thought of himself. 'l'he essence of conversion is a voluntary surrender of will and life to Christ. Il. HE IS A BOUGHT ONE. And he dwells with holy satisfaction on the" precious blood" which was as it were bis purchase money (1 Pet. i. 18, 19). III. HE IS A BOND-SLAVE TO CHRIST. Held indeed by purchase rights, but quite as- truly held by the entire and willing surrender of a thankful love. Therefore in all the Christian is, in all the Christian has, and in all the Christian can be, he is under solemn obligation to glorify God, who is his Lord. And the Lord whom he serves, and who holds sole right in him and his, he is permitted to apprehend and recognize as his ~acious Mn.ster, the glorified" Mn.u Christ Jesus," whose service is perfect freedom and holie,t joy.-R. 'l'.