l. C-0NSIDERATION FOR THE SCRUPLES OF THE WEAK MUST DE DISTINGUISIIED FROM YIELDING TO THE TYRANNY OF THE DIGOTED. 1. It is weak brethren whom St. Paul spares in his Epi~tle ~o the Corinthians. . Dut, when writing to the Colossians, he ~ui no such people m new, but a very different class-censorious, birroted enemies of Christian liberty. Such men should be firmly opposed. 2. In thi fol"mer case St. Paul was considering the condition of the weak hrethren whom he wished to save from. .,tumbling. In the present instance no such consideration is called for. It is not their imperfections that the Colossians are to deal gently with, but the interference of r.roublesome people who will not stumble the less because they have their own way in unlawful tyranny. 3. In the former case the concession was 1,•oluntary. St. Paul spoke of his own action, freely adopted. Here, however, it is not a case of generous concession on the part of the more liberal, but one of tyrannical assumption on that of the more bigoted. This case may be illustrated by St. Paul's vigorous resistance to the attempts that were made by certain professed Christians at Jerusalem to compel the circumcision of Titus (Gal. ii. 3-5). II. 1T IS OUR POSITIVE DUTY TO MAINTAIN THE RIGHTS OF LIBERTY, We may be tempted to yield out of love of peace, or from an unselfish feeling of generosity. But this is more than a mistake; it is a fault. Several reasons concur to forbid us to yield to the judgment of the more bigoted in these matters. 1. The claims of truth. If we believe that our position is the right one, to renounce it will be to sacrifice truth. In maintaining our own rights in this instance we are npholding great principles. 2. The honour of Christ. If we renounce the freer, larger gospel for a cramped and mutilated one, we dishonour the Name of Christ. For his sake the broad generosity and liberal spirituality of Christianity must be maintained. 3. The perfoi·mance of cur own duty. We cannot serve God so well when our liberty is fettered by the interference of the narrower-minded a.s when we follow our own conscience without such restraints. 4. The good of our fellow-men. By permitting encroachments on the liberty of the gospel, we narrow the privileges which we should be offering to our fellow-men. We are put in trust of the gospel Let us beware of traitorous efforts to rob it of its richest treasures (Gal. ii. 5). Nevertheless, let ns take home to ourselves a further lesson, and beware of judging our brother Christians in regard to eabbath observance and other external habits either way-on the one hand, for too strict formalism in our eyes; or, on the other hand, for too free behaviour, " To his own Lord he standeth or falleth" (Rom, xiv. 4).-W. F. A.
Ver. 23.-The fai1ure of asceticism. L ASCETICISM IS FASCINATING. It is remarkable to observe how readily the severest devotees of asceticism have found followers when the performance of the simpler duties of Christian charity has been left neglected. A :-t. Simeon, scorched by the blazing sun of noonday and chilledi by the cruel frosts of night on his pillar in the desert, finds enthusiastic imitators who would be slow in following Christ's lowly work of going about to clo good to his brethren. 1. Asceticism follows the notion that since indulgence of the lower natu1·e is sinful, that nature itself must be evil. In this notion is the explanation of the inclination of many of the best men to asceticism. 2. Asceticism appears to be the readiest way of preventing sins of the flesh. It seems as though the flesh could not be tamed; therefore it is caged, chained, crushed, slain. 3. Asceticism aspires to the rare holiness of excessive purity. Thus, while professing humility, it is often guilty of great pride. 4. Asceticism is within our own power and is dependent on our own will. It is will-worship. It is not the submission of our will to the will of God, but the assertion of our will though in self-restraint. 'l'his is much easier and requires less humility and faith than opiritual obedience. 5. Asceticism is effective as a display of holiness. It would be unjust to accuse all ascetics of playing for the admiration of the world. But it is impossible to doubt that the Church has had her hypocrites, who "disfigure their faces, that they may be seen of men to fast." II. ASCETICISM FAILS IN ITS PilOFESBED OBJECT. Not only can it be accused of ~elling up a false ideal; it does not even realize that ideal. Even from its own point of view it must be regarded as a monstrous failure. It is "not of any value against the indulgPnce of the flesh." History gives horrible proofs of this fearful fact. 'l'hc, en. III. 1-25.] ·rim EPISTLE ·ro 'l'HE COLOSSIANS. 147
monasteries of the Midclle Ages were hotbeds of vie<-'. No more immoral men could be found among the libertines of gay society than the celibate priests, bishops, and popes of the gre11t age of professed asceticism. Literature confirms the testimony of history. '!'he writings of ascetics are too commonly tainted with an unwholesomc flavour. Subjects which to ordinary men would call up no impurc as2ociations arc suggestive of corrupt ideas to these saints. The most sacred relations of life arc degraded by thc ascetic handling of them. Marriage is regarded only iu its lowest character, and id lowered by being so treated. 'l'he finger of tlw monk leaves an unclean mark on the purest page of domestic life. This is what might be expected. 1. Asceticism is unnatural. Outraged nature avenges herself on the insult that is put upon her in th0 distortion of her life. 2. Asceticism is opposed to the sympathies of Christ. lie sanctioned the ties of domestic life and sanctionetl its joys. 3. Asceticism does not touch the seat of sin. 'l'his is not in the body. It is in the soul. So long as the heart is corrupt, no bodily restraints will make the life holy. 'l'he ascetic, like the Pharisee, cleanses only the outside of the cup. The stream must be cleansed at the fountain. 'l'he heart must bo renewed. Then it will be found that "to the pme all things are pure."-W. F. A.