Vers. 32, 33.-Beasts at Ephesus. "If after the manner of men," etc. The words lead us to consider four subjects. 1. A LOW JUDGMENT of human nature. "Beasts at Ephesus." There is no good reason for supposing that Paul meant literally beasts. By wild beasts he means men gross and savage in wickedness. Paul was not alone in classifying such men with irrational brutes. John the Baptist called some of bis hearers "vipers," ancl the great Preacher compared some such men to swine. The Bible speaks of wicked men in two stages lower than humanity. 1. The sensual. The sensual state is a state where the senses rule the soul. Are not the mass of men in this state? 2. The devilish. Men have the power of getting lower than the beasts. By the faculty of imagination they can kindle their passions into a diabolical heat, and by bringing the elements of nature into new combinations they can generate and nourish unnatural appetites. II. A FIERCE STRUGGLE for human nature. "I have fought with wild beasts at Ephesus." Like all the apostles of truth, Paul fought with men for men. 1. The battle was inevitable to his mission. He was the messenger of truths which struck directly against their prejudices, habits, greed, etc. 2. The battle was most benevolent on his part. Love, not anger, was its inspiration. He fought for them by fi_ghting against their prejudices and their sins. 3. 'l'he battle was most unequal in circum- stances. Numbers, authority, wealth, and influence were all a1Tayed against one. A penniless foreigner fought against the whole city. In moral battles numbers are an inferior consideration. One man in truth may conquer a nation in error. Ill. A GREAT PRODLEM for human nature. "What advantagetb it me?" On tho assumption that there is no future life, what advantageth it all this struggle for trutb? 'l'he apostle does not say either that there would be an advantage in a godly struggle for truth, were there no future life, nor that such a struggle was to be conducted with a view of advantage. He puts the question, and leaves it to be answered. Our answer will be: 1. That on the assumption that there is no future life, godliness will be of physical advantage to man. The habits of life promoted by Christianity are conducive to bodily health and longevity. 2. That on the assumption that there is no future life, godliness will be of mental advantage to man. It generates sentiments, starts trains of thought, etc., which yield to the mind a happiness which nothing else on earth can afford. 3. That on the assumption that there is no future life, godliness will be of social advantage to man. Christianity has proved itself to be infinitely the best system for promoting the peace of families, the order of society, the prosperity of nations. IV. A SOLEMN TENDENCY of human nature. "Be not deceived: evil communications [ company J corrupt good manners." Man is a social being; he Ii ves in and by society. Observe: 1. There is" evil company" in the social world. There are those who arc drawn together in fellowship simply on the ground of evil doctrines, dispositions, plans, purposes, pleasures, etc. 2. There is an instinct in "evil company" to corrupt. Evil is a self-propagating power. Those who have yielded to temptations become the tempters of others. 3. There is a susceptibil-ity in most to be corrupted. Hence the exhortation, "Be not deceived." "He that walketh with wise men shall be wise; he that is the companion of the fool is foolish." Feltham well says," One rotten apple will infect the store; the putrid grape corrupts the whole sound cluster. If I have found any good companions, I will cherish them as the choicest of men, or as angels which are sent as guardians to me. If I have any bad ones, I will study to lose them, lest by keeping them I lose myself in the end."
Ver. 34.-Moral resurrection. "Awake to righteousness," etc. Observe- !. 'l'HE CONDITION FROM WHICH MAN IS SUMMONED. It is represented by a " sleep." 600 THE FIUST EPISTLE TO THE CORINTHIANS. [en. xv. 1-68.
What is this moral sleep? There arc three points of resemblance in this condition that warra.nt the figure. 1. Insensibility. How insensible is man in sleep I lie has lost all consciousness. The great world of life is shut out from him. So it is with the moral sleeper. There is a world of realities round the sinner, of the most grand and solemn description. Yet he is dead to all. He is not conscious of his spiritual being. He docs not feel that he has a soul. 2. Fictitiousness. If the mind of the natural sleeper act, it is in a world of pictures. Objects flit before it that have no real existence. The life of the moral sleeper is highly fictitious; it is a life of dreams; it is a great lie. 3. Transitoriness. Sleep is not a permanent state. It bas its seasons. .And so it is in relation t~ the s?ul. Tliere _is a dark spiritual night brooding over the moral sleeper, but there 1s a spmtual mornmg for every moral sleeper to awake in. II. THE ST.~TE IKTO WliICH WE ARE SUMMONED. ".Awake to ri(Thteousness" 0 or 11 wake up righteously." • •