And there is another side to that same thought, and that is, the more vivid our expectations of that blessed dawn the more complete should be our bracing on of the armour. The antic.i.p.ation of that future, in very many instances, in the Christian Church, has led to precisely the opposite state of mind. It has induced people to drop into mere fantastic sentiment, or to ignore this contemptible present, and think that they have nothing to do with it, and are only 'waiting for the coming of the Lord,' and the like. Paul says, 'Just because, on your eastern horizon, you can see the pink flush that tells that the night is gone, and the day is coming, therefore do not be a sentimentalist, do not be idle, do not be negligent or contemptuous of the daily tasks; but because you see it, put on the armour of light, and whether the time between the rising of the whole orb of the sun on the horizon be long or short, fill the hours with triumphant conflict. Put on the whole armour of light.'

Again, note here what the armour is. Of course that phrase, 'the armour of light,' may be nothing more than a little bit of colour put in by a picturesque imagination, and may suggest simply how the burnished steel would shine and glitter when the sunbeams smote it, and the glistening armour, like that of Spenser's Red Cross Knight, would make a kind of light in the dark cave, into which he went. Or it may mean 'the armour that befits the light'; as is perhaps suggested by the ant.i.thesis 'the works of darkness,' which are to be 'put off.' These are works that match the darkness, and similarly the armour is to be the armour that befits the light, and that can flash back its beams. But I think there is more than that in the expression. I would rather take the phrase to be parallel to another of this Apostle's, who speaks in 2nd Corinthians of the 'armour of righteousness on the right hand and on the left.' 'Light' makes the armour, 'righteousness' makes the armour. The two phrases say the same thing, the one in plain English, the other in figure, which being brought down to daily life is just this, that the true armour and weapon of a Christian man is Christian character. 'Whatsoever things are true, whatsoever things are lovely, whatsoever things are of good report,' these are the pieces of armour, and these are the weapons which we are to wield. A Christian man fights against evil in himself by putting on good. The true way to empty the heart of sin is to fill the heart with righteousness. The lances of the light, according to the significant old Greek myth, slew pythons. The armour is 'righteousness on the right hand and on the left.' Stick to plain, simple, homely duties, and you will find that they will defend your heart against many a temptation. A flask that is full of rich wine may be plunged into the saltest ocean, and not a drop will find its way in. Fill your heart with righteousness; your lives--let them glisten in the light, and the light will be your armour. G.o.d is light, wherefore G.o.d cannot be tempted with evil. 'Walk in the light, as He is in the light' ... and 'the blood of Jesus Christ cleanseth from all sin.'

But there is another side to that thought, for if you will look, at your leisure, to the closing words of the chapter, you will find the Apostle's own exposition of what putting on the armour of light means. 'Put ye on the Lord Jesus Christ'--that is his explanation of putting on 'the armour of light.' For 'once ye were darkness, but now are ye light in the Lord,' and it is in the measure in which we are united to Him, by the faith which binds us to Him, and by the love which works obedience and conformity, that we wear the invulnerable armour of light. Christ Himself is, and He supplies to all, the separate graces which Christian men can wear. We may say that He is 'the panoply of G.o.d,' as Paul calls it in Ephesians, and when we wear Him, and only in the measure in which we do wear Him, in that measure are we clothed with it. And so the last thing that I would point out here is that the obedience to these commands requires continual effort.

The Christians in Rome, to whom Paul was writing, were no novices in the Christian life. Long ago many of them had been brought to Him.

But the oldest Christian amongst them needed the exhortation as much as the rawest recruit in the ranks. Continual renewal day by day is what we need, and it will not be secured without a great deal of work. Seeing that there is a 'putting off' to go along with the 'putting on,' the process is a very long one. "Tis a lifelong task till the lump be leavened.' It is a lifelong task till we strip off all the rags of this old self; and 'being clothed,' are not 'found naked.' It takes a lifetime to fathom Jesus; it takes a lifetime to appropriate Jesus, it takes a lifetime to be clothed with Jesus. And the question comes to each of us, have we 'put off the old man with his deeds'? Are we daily, as sure as we put on our clothes in the morning, putting on Christ the Lord?

For notice with what solemnity the Apostle gives the master His full, official, formal t.i.tle here, 'put ye on the _Lord Jesus Christ_.' Do we put Him on as _Lord_; bowing our whole wills to Him, and accepting Him, His commandments, promises, providences, with glad submission?

Do we put on _Jesus_, recognising in His manhood as our Brother not only the pattern of our lives, but the pledge that the pattern, by His help and love, is capable of reproduction in ourselves? Do we put Him on as 'the Lord Jesus _Christ_,' who was anointed with the Divine Spirit, that from the head it might flow, even to the skirts of the garments, and every one of us might partake of that unction and be made pure and clean thereby? 'Put ye on the Lord Jesus Christ,' and do it day by day, and then you have 'put on the whole armour of G.o.d.'

And when the day that is dawning has risen to its full, then, not till then, may we put off the armour and put on the white robe, lay aside the helmet, and have our brows wreathed with the laurel, sheathe the sword, and grasp the palm, being 'more than conquerors through Him who loved us,' and fights in us, as well as for us.

THE LIMITS OF LIBERTY

'So then every one of us shall give account of himself to G.o.d. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock, or an occasion to fall, in his brother's way. 14. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it is unclean.

15. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. 16. Let not then your good be evil spoken of: 17. For the kingdom of G.o.d is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18. For he that in these things serveth Christ is acceptable to G.o.d, and approved of men. 19. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20. For meat destroy not the work of G.o.d. All things indeed are pure; but it is evil for that man who eateth with offence. 21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

22. Hast thou faith? have it to thyself before G.o.d.

Happy is he that condemneth not himself in that thing which he alloweth. 23. And he that doubteth is d.a.m.ned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin.'--ROMANS xiv. 12-23.

The special case in view, in the section of which this pa.s.sage is part, is the difference of opinion as to the lawfulness of eating certain meats. It is of little consequence, so far as the principles involved are concerned, whether these were the food which the Mosaic ordinances made unclean, or, as in Corinth, meats offered to idols.

The latter is the more probable, and would be the more important in Rome. The two opinions on the point represented two tendencies of mind, which always exist; one more scrupulous, and one more liberal.

Paul has been giving the former cla.s.s the lesson they needed in the former part of this chapter; and he now turns to the 'stronger'

brethren, and lays down the law for their conduct. We may, perhaps, best simply follow him, verse by verse.

We note then, first, the great thought with which he starts, that of the final judgment, in which each man shall give account of himself.

What has that to do with the question in hand? This, that it ought to keep us from premature and censorious judging. We have something more pressing to do than to criticise each other. Ourselves are enough to keep our hands full, without taking a lift of our fellows' conduct.

And this, further, that, in view of the final judgment, we should hold a preliminary investigation on our own principles of action, and 'decide' to adopt as the overruling law for ourselves, that we shall do nothing which will make duty harder for our brethren. Paul habitually settled small matters on large principles, and brought the solemnities of the final account to bear on the marketplace and the meal.

In verse 13 he lays down the supreme principle for settling the case in hand. No Christian is blameless if he voluntarily acts so as to lay a stumbling-block or an occasion to fall in another's path. Are these two things the same? Possibly, but a man may stumble, and not fall, and that which makes him stumble may possibly indicate a temptation to a less grave evil than that which makes him fall does.

It may be noticed that in the sequel we hear of a brother's being 'grieved' first, and then of his being 'overthrown.' In any case, there is no mistake about the principle laid down and repeated in verse 21. It is a hard saying for some of us. Is my liberty to be restricted by the narrow scruples of 'strait-laced' Christians? Yes.

Does not that make them masters, and attach too much importance to their narrowness? No. It recognises Christ as Master, and all His servants as brethren. If the scrupulous ones go so far as to say to the more liberal, 'You cannot be Christians if you do not do as we do' then the limits of concession have been reached, and we are to do as Paul did, when he flatly refused to yield one hair's-breadth to the Judaisers. If a man says, You must adopt this, that, or the other limitation in conduct, or else you shall be unchurched, the only answer is, I will not. We are to be flexible as long as possible, and let weak brethren's scruples restrain our action. But if they insist on things indifferent as essential, a yet higher duty than that of regard to their weak consciences comes in, and faithfulness to Christ limits concession to His servants.

But, short of that extreme case, Paul lays down the law of curbing liberty in deference to 'narrowness.' In verse 14 he states with equal breadth the extreme principle of the liberal party, that nothing is unclean of itself. He has learned that 'in the Lord Jesus.' Before he was 'in Him,' he had been entangled in cobwebs of legal cleanness and uncleanness; but now he is free. But he adds an exception, which must be kept in mind by the liberal-minded section--namely, that a clean thing is unclean to a man who thinks it is. Of course, these principles do not affect the eternal distinctions of right and wrong. Paul is not playing fast and loose with the solemn, divine law which makes sin and righteousness independent of men's notions. He is speaking of things indifferent--ceremonial observances and the like; and the modern a.n.a.logies of these are conventional pieces of conduct, in regard to amus.e.m.e.nts and the like, which, in themselves, a Christian man can do or abstain from without sin.

Verse 15 is difficult to understand, if the 'for' at the beginning is taken strictly. Some commentators would read instead of it a simple 'but' which smooths the flow of thought. But possibly the verse a.s.signs a reason for the law in verse 13, rather than for the statements in verse 14. And surely there is no stronger reason for tender consideration for even the narrowest scruples of Christians than the obligation to walk in love. Our common brotherhood binds us to do nothing that would even grieve one of the family. For instance, Christian men have different views of the obligations of Sunday observance. It is conceivable that a very 'broad' Christian might see no harm in playing lawn-tennis in his garden on a Sunday; but if his doing so scandalised, or, as Paul says, 'grieved' Christian people of less advanced views, he would be sinning against the law of love if he did it.

There are many other applications of the principle readily suggested.

The principle is the thing to keep clearly in view. It has a wide field for its exercise in our times, and when the Christian brotherhood includes such diversities of culture and social condition. And that is a solemn deepening of it, 'Destroy not with thy meat him for whom Christ died.' Note the almost bitter emphasis on 'thy,' which brings out not only the smallness of the gratification for which the mischief is done, but the selfishness of the man who will not yield up so small a thing to shield from evil which may prove fatal, a brother for whom Christ did not shrink from yielding up life. If He is our pattern, any sacrifice of tastes and liberties for our brother's sake is plain duty, and cannot be neglected without selfish sin. One great reason, then, for the conduct enjoined, is set forth in verse 15. It is the clear dictate of Christian love.

Another reason is urged in verses 16 to 18. It displays the true character of Christianity, and so reflects honour on the doer. 'Your good' is an expression for the whole sum of the blessings obtained by becoming Christians, and is closely connected with what is here meant by the 'kingdom of G.o.d.' That latter phrase seems here to be substantially equivalent to the inward condition in which they are who have submitted to the dominion of the will of G.o.d. It is 'the kingdom within us' which is 'righteousness, peace, and joy in the Holy Ghost.' What have you won by your Christianity? the Apostle in effect says, Do you think that its purpose is mainly to give you greater licence in regard to these matters in question? If the most obvious thing in your conduct is your 'eating and drinking,' your whole Christian standing will be misconceived, and men will fancy that your religion permits laxity of life. But if, on the other hand, you show that you are Christ's servants by righteousness, peace, and joy, you will be pleasing to G.o.d, and men will recognise that your religion is from Him, and that you are consistent professors of it.

Modern liberal-minded brethren can easily translate all this for to-day's use. Take care that you do not give the impression that your Christianity has its main operation in permitting you to do what your weaker brethren have scruples about. If you do not yield to them, but flaunt your liberty in their and the world's faces, your advanced enlightenment will be taken by rough-and-ready observers as mainly cherished because it procures you these immunities. Show by your life that you have the true spiritual gifts. Think more about them than about your 'breadth,' and superiority to 'narrow prejudices.' Realise the purpose of the Gospel as concerns your own moral perfecting, and the questions in hand will fall into their right place.

In verses 19 and 20 two more reasons are given for restricting liberty in deference to others' scruples. Such conduct contributes to peace. If truth is imperilled, or Christ's name in danger of being tarnished, counsels of peace are counsels of treachery; but there are not many things worth buying at the price of Christian concord. Such conduct tends to build up our own and others' Christian character.

Concessions to the 'weak' may help them to become strong, but flying in the face of their scruples is sure to hurt them, in one way or another.

In verse 15, the case was supposed of a brother's being grieved by what he felt to be laxity. That case corresponded to the stumbling-block of verse 13. A worse result seems contemplated in verse 20,--that of the weak brother, still believing that laxity was wrong, and yet being tempted by the example of the stronger to indulge in it. In that event, the responsibility of overthrowing what G.o.d had built lies at the door of the tempter. The metaphor of 'overthrowing' is suggested by the previous one of 'edifying.'

Christian duty is mutual building up of character; inconsiderate exercise of 'liberty' may lead to pulling down, by inducing to imitation which conscience condemns.

From this point onwards, the Apostle first reiterates in inverse order his two broad principles, that clean things are unclean to the man who thinks them so, and that Christian obligation requires abstinence from permitted things if our indulgence tends to a brother's hurt. The application of the latter principle to the duty of total abstinence from intoxicants for the sake of others is perfectly legitimate, but it is an application, not the direct purpose of the Apostle's injunctions.

In verses 22 and 23, the section is closed by two exhortations, in which both parties, the strong and the weak, are addressed. The former is spoken to in verse 22, the latter in verse 23. The strong brother is bid to be content with having his wider views, or 'faith'--that is, certainty that his liberty is in accordance with Christ's will. It is enough that he should enjoy that conviction, only let him make sure that he can hold it as in G.o.d's sight, and do not let him flourish it in the faces of brethren whom it would grieve, or might lead to imitating his practice, without having risen to his conviction. And let him be quite sure that his conscience is entirely convinced, and not bribed by inclination; for many a man condemns himself by letting wishes dictate to conscience.

On the other hand, there is a danger that those who have scruples should, by the example of those who have not, be tempted to do what they are not quite sure is right. If you have any doubts, says Paul, the safe course is to abstain from the conduct in question. Perhaps a brother can go to the theatre without harm, if he believes it right to do so; but if you have any hesitation as to the propriety of going, you will be condemned as sinning if you do. You must not measure your corn by another man's bushel. Your convictions, not his, are to be your guides. 'Faith' is used here in a somewhat unusual sense. It means cert.i.tude of judgment. The last words of verse 23 have no such meaning as is sometimes extracted from them; namely, that actions, however pure and good, done by unbelievers, are of the nature of sin. They simply mean that whatever a Christian man does without clear warrant of his judgment and conscience is sin to him, whatever it is to others.

TWO FOUNTAINS, ONE STREAM

'That we, through patience and comfort of the Scriptures, might have hope.... 13. The G.o.d of hope fill you with all joy and peace in believing, that ye may abound in hope.'--ROMANS xv. 4, 13.

There is a river in Switzerland fed by two uniting streams, bearing the same name, one of them called the 'white,' one of them the 'grey,' or dark. One comes down from the glaciers, and bears half-melted snow in its white ripple; the other flows through a lovely valley, and is discoloured by its earth. They unite in one common current. So in these two verses we have two streams, a white and a black, and they both blend together and flow out into a common hope. In the former of them we have the dark stream--'through patience and comfort,' which implies affliction and effort. The issue and outcome of all difficulty, trial, sorrow, ought to be hope. And in the other verse we have the other valley, down which the light stream comes: 'The G.o.d of hope fill you with all joy and peace in believing, that ye may abound in hope.'

So both halves of the possible human experience are meant to end in the same blessed result; and whether you go round on the one side of the sphere of human life, or whether you take the other hemisphere, you come to the same point, if you have travelled with G.o.d's hand in yours, and with Him for your Guide.

Let us look, then, at these two contrasted origins of the same blessed gift, the Christian hope.

I. We have, first of all, the hope that is the child of the night, and born in the dark.

'Whatsoever things,' says the Apostle, 'were written aforetime, were written for our learning, that we, through patience,'--or rather _the brave perseverance_--'and consolation'--or rather perhaps _encouragement_--'of the Scriptures might have hope.' The written word is conceived as the source of patient endurance which acts as well as suffers. This grace Scripture works in us through the encouragement which it ministers in manifold ways, and the result of both is hope.

So, you see, our sorrows and difficulties are not connected with, nor do they issue in, bright hopefulness, except by reason of this connecting link. There is nothing in a man's troubles to make him hopeful. Sometimes, rather, they drive him into despair; but at all events, they seldom drive him to hopefulness, except where this link comes in. We cannot pa.s.s from the black frowning cliffs on one side of the gorge to the sunny tablelands on the other without a bridge--and the bridge for a poor soul from the blackness of sorrow, and the sharp grim rocks of despair, to the smiling pastures of hope, with all their half-open blossoms, is builded in that Book, which tells us the meaning and purpose of them all; and is full of the histories of those who have fought and overcome, have hoped and not been ashamed.

Scripture is given for this among other reasons, that it may encourage us, and so may produce in us this great grace of active patience, if we may call it so.

The first thing to notice is, how Scripture gives encouragement--for such rather than consolation is the meaning of the word. It is much to dry tears, but it is more to stir the heart as with a trumpet call. Consolation is precious, but we need more for well-being than only to be comforted. And, surely, the whole tone of Scripture in its dealing with the great mystery of pain and sorrow, has a loftier scope than even to minister a.s.suagement to grief, and to stay our weeping. It seeks to make us strong and brave to face and to master our sorrows, and to infuse into us a high-hearted courage, which shall not merely be able to accept the biting blasts, but shall feel that they bring a glow to the cheek and oxygen to the blood, while wrestling with them builds up our strength, and trains us for higher service. It would be a poor aim to comfort only; but to encourage--to make strong in heart, resolved in will, and incapable of being overborne or crushed in spirit by any sorrows--that is a purpose worthy of the Book, and of the G.o.d who speaks through it.

This purpose, we may say, is effected by Scripture in two ways. It encourages us by its records, and by its revelation of principles.

Who can tell how many struggling souls have taken heart again, as they pondered over the sweet stories of sorrow subdued which stud its pages, like stars in its firmament? The tears shed long ago which G.o.d has put 'in His bottle,' and recorded in 'His book,' have truly been turned into pearls. That long gallery of portraits of sufferers, who have all trodden the same rough road, and been sustained by the same hand, and reached the same home, speaks cheer to all who follow them.

Hearts wrung by cruel partings from those dearer to them than their own souls, turn to the pages which tell how Abraham, with calm sorrow, laid his Sarah in the cave at Macpelah; or how, when Jacob's eyes were dim that he could not see, his memory still turned to the hour of agony when Rachael died by him, and he sees clear in its light her lonely grave, where so much of himself was laid; or to the still more sacred page which records the struggle of grief and faith in the hearts of the sisters of Bethany. All who are anyways afflicted in mind, body, or estate find in the Psalms men speaking their deepest experiences before them; and the grand majesty of sorrow that marks 'the patience of Job,' and the flood of sunshine that bathes him, revealing the 'end of the Lord,' have strengthened countless sufferers to bear and to hold fast, and to hope. We are all enough of children to be more affected by living examples than by dissertations, however true, and so Scripture is mainly history, revealing G.o.d by the record of His acts, and disclosing the secret of human life by telling us the experiences of living men.

But Scripture has another method of ministering encouragement to our often fainting and faithless hearts. It cuts down through all the complications of human affairs, and lays bare the innermost motive power. It not only shows us in its narratives the working of sorrow, and the power of faith, but it distinctly lays down the source and the purpose, the whence and the whither of all suffering. No man need quail or faint before the most torturing pains or most disastrous strokes of evil, who holds firmly the plain teaching of Scripture on these two points. They all come _from_ my Father, and they all come _for_ my good. It is a short and simple creed, easily apprehended. It pretends to no recondite wisdom. It is a homely philosophy which common intellects can grasp, which children can understand, and hearts half paralysed by sorrow can take in. So much the better. Grief and pain are so common that their cure had need to be easily obtained. Ignorant and stupid people have to writhe in agony as well as wise and clever ones, and until grief is the portion only of the cultivated cla.s.ses, its healing must come from something more universal than philosophy; or else the nettle would be more plentiful than the dock; and many a poor heart would be stung to death. Blessed be G.o.d! the Christian view of sorrow, while it leaves much unexplained, focuses a steady light on these two points; its origin and its end. 'He for our profit, that we may be partakers of His holiness,' is enough to calm all agitation, and to make the faintest heart take fresh courage. With that double cert.i.tude clear before us, we can face anything. The slings and arrows which strike are no more flung blindly by an 'outrageous fortune,' but each bears an inscription, like the fabled bolts, which tells what hand drew the bow, and they come with His love.

Then, further, the courage thus born of the Scriptures produces another grand thing--patience, or rather perseverance. By that word is meant more than simply the pa.s.sive endurance which is the main element in patience, properly so called. Such pa.s.sive endurance is a large part of our duty in regard to difficulties and sorrows, but is never the whole of it. It is something to endure and even while the heart is breaking, to submit unmurmuring, but, transcendent as that is, it is but half of the lesson which we have to learn and to put in practice. For if all our sorrows have a disciplinary and educational purpose, we shall not have received them aright, unless we have tried to make that purpose effectual, by appropriating whatsoever moral and spiritual teaching they each have for us. Nor does our duty stop there. For while one high purpose of sorrow is to deaden our hearts to earthly objects, and to lift us above earthly affections, no sorrow can ever relax the bonds which oblige us to duty. The solemn pressure of 'I ought,' is as heavy on the sorrowful as on the happy heart. We have still to toil, to press forward, in the sweat of our brow, to gain our bread, whether it be food for our bodies, or sustenance for our hearts and minds. Our responsibilities to others do not cease because our lives are darkened. Therefore, heavy or light of heart, we have still to stick to our work, and though we may never more be able to do it with the old buoyancy, still to do it with our might.

It is that dogged persistence in plain duty, that tenacious continuance in our course, which is here set forth as the result of the encouragement which Scripture gives. Many of us have all our strength exhausted in mere endurance, and have let obvious duties slip from our hands, as if we had done all that we could do when we had forced ourselves to submit. Submission would come easier if you took up some of those neglected duties, and you would be stronger for patience, if you used more of your strength for service. You do well if you do not sink under your burden, but you would do better if, with it on your shoulders, you would plod steadily along the road; and if you did, you would feel the weight less. It seems heaviest when you stand still doing nothing. Do not cease to toil because you suffer. You will feel your pain more if you do. Take the encouragement which Scripture gives, that it may animate you to bate no jot of heart or hope, but still bear up and steer right onward.

And let the Scripture directly minister to you perseverance as well as indirectly supply it through the encouragement which it gives. It abounds with exhortations, patterns, and motives of such patient continuance in well-doing. It teaches us a solemn scorn of ills. It, angel-like, bears us up on soft, strong hands, lest we bruise ourselves on, or stumble over, the rough places on our roads. It summons us to diligence by the visions of the prize, and glimpses of the dread fate of the slothful, by all that is blessed in hope, and terrible in foreboding, by appeals to an enlightened self-regard, and by authoritative commands to conscience, by the pattern of the Master, and by the tender motives of love to Him to which He, Himself, has given voice. All these call on us to be followers of them who, through faith and perseverance, inherit the promises.

But we have yet another step to take. These two, the encouragement and perseverance produced by the right use of Scripture, will lead to hope.