Ver. 23.-Expedience and edification. Like a true rhetorician, as (in the best sense) Paul was, he_ took up the positions of his opponents, and turned them to good account for his own cause. Those of the Corinthians who adopted the laxer view .and practice with reference to association with idolatry, put forward the natural and ~nquestionable plea-AU things indifferent in themselves are lawful for a Christian. "True," answered Paul, "it is so; none has more than myself insisted upon this principle; you learned it from my lips. Yet it does not follow that, because an action is lawful, it is also expedient or edifying; and in all his conduct the Christian has to consider this." Judged by this standard, conduct may be disapproved which by the other standard might be vindicated. I. THE LARGE LIMITS OF CHRISTIAN LIBERTY. The Christian religion is not one which lays down exact and minute laws for the regulation and guidance of human life. It provides principles, and leaves their application to the individual. There is thus large scope for the exercise of Christian wisdom. This arrangement is an incidental proof of the Divine origin of Christianity; and it is also in harmony with the universality of its intended diffusion. There are no local or temporary elements in this religion, which is the religion of God, the religion of humanity. I!. CONDUCT THAT APPROACHES THE EXTREME LIMITS OF WHAT IS LAWFUL JUAY BE INJURIOUS TO THE INDIVIDUAL AGENT HIMSELF. 1. It may promote a selfish disposi- tion and habit of mind. He who says, "I am enlightened; I am not bound by rules ; I can neglect such and such usual observances; I can indulge in such and such practices;" and all because he is living under a dispensation of liberty, and all things are lawful to him, will probably confirm the natural selfishness which he should aim at repressing. 2. Such conduct may also gradually deteriorate the religious character. • There are those who need the assistance and the restraint of rules; and although these may not be laid down by inspired authority, they may be very expedient, and their neglect may be very prejudicial to the spiritual life. Ill. THE TOO FREE USE OF LIBERTY MAY DE UNEDIFYING AND HU'lTFUL TO CHRISTL\:S- SOCIETY. 1. It restricts the range and the operation of symp.'\tLy. If Christians are members one of another, then, if one member suffers, all suffer with it. But where the only question is," What may I do?" and," What must I do?" instead of, "How may I act for my brother's welfare?" there an element of discord is introduced into society, for "all seek their own." 2. It encourages some to conduct which their conscience condemns, and so indirectly leads them into sin. So it was at Corinth, where the freedom with which some Christians partook of things offered to idols emboldened the scrupulous to partake when their conscience condemned them, and brethren were thus led into sin by the inconsiderateness of thoso who deemed themselves the strong. Well is it to ask, concerning any proposed conduct of a doubtful character, not only, "Is it lawful?" but, " Will it tend to the edification of those for whom Christ died ?"-T. Ver. 24:.-Unselfishness. Cases of perplexity and difficulty as to the separate actions of Christians mny often be decided by the application of a general principle. If wo possess this, and both kuow how to bring it to bear and have the <lisposition and purpose to do so, we shall not be at a loss as to how to conduct ourselves in the circumstances and relations of practical life. This will serve us better than a code of laws, a book of casuistry, a human oracle. How could we desire a nobler law than this, which was laid down for the guidance of tho Corinthians in deciding upon their intercourse with heathen neighbours?-" Let no one seek his own, but every one his 111eighbour's good." L A CAUTION. "Let no one ~eek his own." 1. Now, this is a very necessary caution, for that which is here condemned is what most persons are in danger of doing, :and what even society encourages men to do, and praises them for doing. 2. And such action is even sanctioned by a certain view of religion. Under pretence, perhaps with a sincere intention of promoting their own salvation, men sometimes overlook the claims of others upon their interest and services. Thus monks and hermits and other '.i'llE FrnST EPISTLE TO TIJE CORINTHIANS. [cu. x. 1-33.
selfish reljgionist~ ~ave ~etired from the :world, to make sure of their own spiritual welfare. 3. Yet 1t 1s not mtended to forbid or censure a due attention, on the part of every Christian, to his own welfore, bodily and spiritually. There have been those 1Yho in bitter anguish have exclaimed, "They made us keepers of tbe vinflyard, but our own Yineyard have we not kept." One thing ought we to do, yet not to leave the other undone. II. A RULE. "Let every one seek his neighbour's good.n 1. It is a rule which expressly applies to all. Whatever a person's position in the family in the Church in society, he is equally under obligation to selt~denial, benevolence, ~nd helpl'nlness~ "Bear ye one another's burdens." 2. There is abundant scope in human society for- such unselfish effort. There are the ignorant to instruct the sad to console the miserable to relieve, the young to protect, the sinner to rest~re, etc. 3. The rule' may be especially obeyed by spreading the gospel of Jesus Christ. The want of the gospel being the root of human ills, the supply of the gospel is the radical cure. Paul's missionary life was a proof that it was in this light he regarded his brethren of this sinful race; in his toils and his sufferings he was ever seeking the good of all. III._ ~ MOTIVE. This is not expressed, but it is implied; for the apostle wrote as a Clmst1an, and assumed the action and operation of distinctively Christian principles. 1. The example of Christ's life and death was an example of unselfishuess; in all he did and said he left us an example that we should follow in his steps. 2. Christ's lo,·e and sacrifice constitute the moral power of benevolence. He died for us that we might live for others-first to him, and then to those for whom he died. His death is the death of selfishness; for this sin was nailed to his cross. 3. It is assumed that, in the conflict with natural selfishness, and in the new and holy life of benevolence, we seek and recei\'e the aid aud guidance of the Holy Spirit of God.-T.