Further, we must give a still wider extension to the thought. The principles laid down are true not only in regard to "_the_ law," but about all law, whether it be written on the tables of stone, or on "the fleshy tables of the heart" or conscience, or in the systems of ethics, or in the customs of society. Law, as such, howsoever enacted and whatever the bases of its rule, is dealt with by Christianity in precisely the same way as the venerable and G.o.d-given code of the Old Testament. When we recognise that fact, these discussions in Paul's Epistles flash up into startling vitality and interest. It has long since been settled that Jewish ritual is nothing to us. But it ever remains a burning question for each of us, What Christianity does for us in relation to the solemn law of duty under which we are all placed, and which we have all broken?

The antagonism of law is the next point presented by these words. Twice, to add to the emphasis, Paul tells us that the law is against us. It stands opposite us fronting us and frowning at us, and barring our road. Is "law" then become our "enemy because it tells us the truth?"

Surely this conception of law is a strange contrast to and descent from the rapturous delight of psalmists and prophets in the "law of the Lord." Surely G.o.d's greatest gift to man is the knowledge of His will, and law is beneficent, a light and a guide to men, and even its strokes are merciful. Paul believed all that too. But nevertheless the antagonism is very real. As with G.o.d, so with law, if we be against Him, He cannot but be against us. We may make Him our dearest friend or our foe. "They rebelled ... therefore He was turned to be their enemy and fought against them." The revelation of duty to which we are not inclined is ever unwelcome. Law is against us, because it comes like a taskmaster, bidding us do, but neither putting the inclination into our hearts, nor the power into our hands. And law is against us, because the revelation of unfulfilled duty is the accusation of the defaulter and a revelation to him of his guilt. And law is against us, because it comes with threatenings and foretastes of penalty and pain. Thus as standard, accuser and avenger, it is--sad perversion of its nature and function though such an att.i.tude be--against us.

We all know that. Strange and tragic it is, but alas! it is true, that G.o.d's law presents itself before us as an enemy. Each of us has seen that apparition, severe in beauty, like the sword-bearing angel that Balaam saw "standing in the way" between the vineyards, blocking our path when we wanted to "go frowardly in the way of our heart." Each of us knows what it is to see our sentence in the stern face. The law of the Lord should be to us "sweeter than honey and the honeycomb," but the corruption of the best is the worst, and we can make it poison. Obeyed, it is as the chariot of fire to bear us heavenward. Disobeyed, it is an iron car that goes crashing on its way, crushing all who set themselves against it. To know what we ought to be and to love and try to be it, is blessedness, but to know it and to refuse to be it, is misery. In herself she "wears the G.o.dhead's most benignant grace," but if we turn against her, Law, the "daughter of the voice of G.o.d," gathers frowns upon her face and her beauty becomes stern and threatening.

But the great principle here a.s.serted is--the destruction of law in the cross of Christ. The cross ends the law's power of _punishment_. Paul believed that the burden and penalty of sin had been laid on Jesus Christ and borne by Him on His cross. In deep, mysterious, but most real identification of Himself with the whole race of man, He not only Himself took our infirmities and bare our sicknesses, by the might of His sympathy and the reality of His manhood, but "the Lord made to meet upon Him the iniquity of us all"; and He, the Lamb of G.o.d, willingly accepted the load, and bare away our sins by bearing their penalty.

To philosophise on that teaching of Scripture is not my business here.

It is my business to a.s.sert it. We can never penetrate to a full understanding of the rationale of Christ's bearing the world's sins, but that has nothing to do with the earnestness of our belief in the fact.

Enough for us that in His person He willingly made experience of all the bitterness of sin: that when He agonised in the dark on the cross, and when from out of the darkness came that awful cry, so strangely compact of wistful confidence and utter isolation, "My G.o.d, My G.o.d, why hast Thou forsaken Me?" it was something deeper than physical pain or shrinking from physical death that found utterance--even the sin-laden consciousness of Him who in that awful hour gathered into His own breast the spear-points of a world's punishment. The cross of Christ is the endurance of the penalty of sin, and therefore is the unloosing of the grip of the law upon us, in so far as threatening and punishment are concerned. It is not enough that we should only intellectually recognise that as a principle--it is the very heart of the gospel, the very life of our souls. Trusting ourselves to that great sacrifice, the dread of punishment will fade from our hearts, and the thunder-clouds melt out of the sky, and the sense of guilt will not be a sting, but an occasion for lowly thankfulness, and the law will have to draw the bolts of her prison-house and let our captive souls go free.

Christ's cross is the end of law as _ceremonial_. The whole elaborate ritual of the Jew had sacrifice for its vital centre, and the prediction of the Great Sacrifice for its highest purpose. Without the admission of these principles, Paul's position is unintelligible, for he holds, as in this context, that Christ's coming puts the whole system out of date, because it fulfils it all. When the fruit has set, there is no more need for petals; or, as the Apostle himself puts it, "when that which is perfect is come, that which is in part is done away." We have the reality, and do not need the shadow. There is but one temple for the Christian soul--the "temple of His body." Local sanct.i.ty is at an end, for it was never more than an external picture of that spiritual fact which is realised in the Incarnation. Christ is the dwelling-place of Deity, the meeting-place of G.o.d and man, the place of sacrifice; and, builded on Him, we in Him become a spiritual house. There are none other temples than these. Christ is the great priest, and in His presence all human priesthood loses its consecration, for it could offer only external sacrifice, and secure a local approach to a "worldly sanctuary." He is the real Aaron, and we in Him become a royal priesthood. There are none other priests than these. Christ is the true sacrifice. His death is the real propitiation for sin, and we in Him become thank-offerings, moved by His mercies to present ourselves living sacrifices. There are none other offerings than these. So the law as a code of ceremonial worship is done to death in the cross, and, like the temple veil, is torn in two from the top to the bottom.

Christ's cross is the end of law as _moral_ rule. Nothing in Paul's writings warrants the restriction to the ceremonial law of the strong a.s.sertion in the text, and its many parallels. Of course, such words do not mean that Christian men are freed from the obligations of morality, but they do mean that we are not bound to do the "things contained in the law" because they are there. Duty is duty now because we see the pattern of conduct and character in Christ. Conscience is not our standard, nor is the Old Testament conception of the perfect ideal of manhood. We have neither to read law in the fleshy tables of the heart, nor in the tables graven by G.o.d's own finger, nor in men's parchments and prescriptions. Our law is the perfect life and death of Christ, who is at once the ideal of humanity and the reality of Deity.

The weakness of all law is that it merely commands, but has no power to get its commandments obeyed. Like a discrowned king, it posts its proclamations, but has no army at its back to execute them. But Christ puts His own power within us, and His love in our hearts; and so we pa.s.s from under the dominion of an external commandment into the liberty of an inward spirit. He is to His followers both "law and impulse." He gives not the "law of a carnal commandment, but the power of an endless life." The long schism between inclination and duty is at an end, in so far as we are under the influence of Christ's cross. The great promise is fulfilled, "I will put My law into their minds and write it in their hearts"; and so, glad obedience with the whole power of the new life, for the sake of the love of the dear Lord who has bought us by His death, supersedes the constrained submission to outward precept. A higher morality ought to characterise the partakers of the life of Christ, who have His example for their code, and His love for their motive. The tender voice that says, "If ye love Me, keep My commandments," wins us to purer and more self-sacrificing goodness than the stern accents that can only say, "Thou shalt--or else!" can ever enforce. He came "not to destroy, but to fulfil." The fulfilment was destruction in order to reconstruction in higher form. Law died with Christ on the cross in order that it might rise and reign with Him in our inmost hearts.

II. The Cross is the triumph over all the powers of evil.

There are considerable difficulties in the interpretation of verse 15; the main question being the meaning of the word rendered in the Authorized Version "spoiled," and in the R. V. "having put off from Himself." It is the same word as is used in iii. 9, and is there rendered "have put off"; while a cognate noun is found in verse 11 of this chapter, and is there translated "the putting off." The form here must either mean "having put off from oneself," or "having stripped (others) _for_ oneself." The former meaning is adopted by many commentators, as well as by the R. V., and is explained to mean that Christ having a.s.sumed our humanity, was, as it were, wrapped about and invested with Satanic temptations, which He finally flung from Him for ever in His death, which was His triumph over the powers of evil. The figure seems far-fetched and obscure, and the rendering necessitates the supposition of a change in the person spoken of, which must be G.o.d in the earlier part of the period, and Christ in the latter.

But if we adopt the other meaning, which has equal warrant in the Greek form, "having stripped for Himself," we get the thought that in the cross, G.o.d has, for His greater glory, stripped princ.i.p.alities and powers. Taking this meaning, we avoid the necessity of supposing with Bishop Lightfoot that there is a change of subject from G.o.d to Christ at some point in the period including verses 13 to 15--an expedient which is made necessary by the impossibility of supposing that G.o.d "divested Himself of princ.i.p.alities or powers"--and also avoid the other necessity of referring the whole period to Christ, which is another way out of that impossibility. We thereby obtain a more satisfactory meaning than that Christ in a.s.suming humanity was a.s.sailed by temptations from the powers of evil which were, as it were, a poisoned garment clinging to Him, and which He stripped off from Himself in His death. Further, such a meaning as that which we adopt makes the whole verse a consistent metaphor in three stages, whereas the other introduces an utterly incongruous and irrelevant figure. What connection has the figure of stripping off a garment with that of a conqueror in his triumphal procession? But if we read "spoiled for Himself princ.i.p.alities and powers," we see the whole process before our eyes--the victor stripping his foes of arms and ornaments and dress, then parading them as his captives, and then dragging them at the wheels of his triumphal car.

The words point us into dim regions of which we know nothing more than Scripture tells us. These dreamers at Colossae had much to say about a crowd of beings, bad and good, which linked men and matter with spirit and G.o.d. We have heard already the emphasis with which Paul has claimed for his Master the sovereign authority of Creator over all orders of being, the headship over all princ.i.p.ality and power. He has declared, too, that from Christ's cross a magnetic influence streams out upwards as well as earthwards, binding all things together in the great reconciliation--and now he tells us that from that same cross shoot downwards darts of conquering power which subdue and despoil reluctant foes of other realms and regions than ours, in so far as they work among men.

That there are such seems plainly enough a.s.serted in Christ's own words. However much discredit has been brought on the thought by monastic and Puritan exaggerations, it is clearly the teaching of Scripture; and however it may be ridiculed or set aside, it can never be disproved.

But the position which Christianity takes in reference to the whole matter is to maintain that Christ has conquered the banded kingdom of evil, and that no man owes it fear or obedience, if he will only hold fast by his Lord. In the cross is the judgment of this world, and by it is the prince of this world cast out. He has taken away the power of these Powers who were so mighty amongst men. They held men captive by temptations too strong to be overcome, but He has conquered the lesser temptations of the wilderness and the sorer of the cross, and therein has made us more than conquerors. They held men captive by ignorance of G.o.d, and the cross reveals Him; by the lie that sin was a trifle, but the cross teaches us its gravity and power; by the opposite lie that sin was unforgivable, but the cross brings pardon for every transgression and cleansing for every stain. By the cross the world is a redeemed world, and, as our Lord said in words which may have suggested the figure of our text, the strong man is bound, and his house _spoiled_ of all his armour wherein he trusted. The prey is taken from the mighty and men are delivered from the dominion of evil. So that dark kingdom is robbed of its subjects and its rulers impoverished and restrained. The devout imagination of the monk-painter drew on the wall of the cell in his convent the conquering Christ with white banner bearing a blood-red cross, before whose glad coming the heavy doors of the prison-house fell from their hinges, crushing beneath their weight the demon jailer, while the long file of eager captives, from Adam onwards through ages of patriarchs and psalmists and prophets, hurried forward with outstretched hands to meet the Deliverer, who came bearing His own atmosphere of radiance and joy. Christ has conquered. His cross is His victory; and in that victory G.o.d has conquered. As the long files of the triumphal procession swept upwards to the temple with incense and music, before the gazing eyes of a gathered glad nation, while the conquered trooped chained behind the chariot, that all men might see their fierce eyes gleaming beneath their matted hair, and breathe more freely for the chains on their hostile wrists, so in the world-wide issues of the work of Christ, G.o.d triumphs before the universe, and enhances His glory in that He has rent the prey from the mighty and won men back to Himself.

So we learn to think of evil as conquered, and for ourselves in our own conflicts with the world, the flesh, and the devil, as well as for the whole race of man, to be of good cheer. True, the victory is but slowly being realised in all its consequences, and often it seems as if no territory had been won. But the main position has been carried, and though the struggle is still obstinate, it can end only in one way. The brute dies hard, but the naked heel of our Christ has bruised his head, and though still the dragon

"Swinges the scaly horror of his folded tail,"

his death will come sooner or later. The regenerating power is lodged in the heart of humanity, and the centre from which it flows is the cross.

The history of the world thenceforward is but the history of its more or less rapid a.s.similation of that power, and of its consequent deliverance from the bondage in which it has been held. The end can only be the entire and universal manifestation of the victory which was won when He bowed His head and died. Christ's cross is G.o.d's throne of triumph.

Let us see that we have our own personal part in that victory. Holding to Christ, and drawing from Him by faith a share in His new life, we shall no longer be under the yoke of law, but enfranchised into the obedience of love, which is liberty. We shall no longer be slaves of evil, but sons and servants of our conquering G.o.d, who woos and wins us by showing us all His love in Christ, and by giving us His own Son on the Cross, our peace-offering. If we let Him overcome, His victory will be life, not death. He will strip us of nothing but rags, and clothe us in garments of purity; He will so breathe beauty into us that He will show us openly to the universe as examples of His transforming power, and He will bind us glad captives to His chariot wheels, partakers of His victory as well as trophies of His all-conquering love. "Now thanks be unto G.o.d, which always triumphs over us in Jesus Christ."

XV.

_WARNINGS AGAINST TWIN CHIEF ERRORS, BASED UPON PREVIOUS POSITIVE TEACHING._

"Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day: which are a shadow of things to come; but the body is Christ's. Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind, and not holding fast the Head, from whom all the body, being supplied and knit together through the joints and bands, increaseth with the increase of G.o.d."--COL. ii. 16-19 (Rev. Ver.).

"Let no man _therefore_ judge you." That "therefore" sends us back to what the Apostle has been saying in the previous verses, in order to find there the ground of these earnest warnings. That ground is the whole of the foregoing exposition of the Christian relation to Christ as far back as verse 9, but especially the great truths contained in the immediately preceding verses, that the cross of Christ is the death of law, and G.o.d's triumph over all the powers of evil. Because it is so, the Colossian Christians are exhorted to claim and use their emanc.i.p.ation from both. Thus we have here the very heart and centre of the practical counsels of the Epistle--the double blasts of the trumpet warning against the two most pressing dangers besetting the Church. They are the same two which we have often met already--on the one hand, a narrow Judaising enforcement of ceremonial and punctilios of outward observance; on the other hand, a dreamy Oriental absorption in imaginations of a crowd of angelic mediators obscuring the one gracious presence of Christ our Intercessor.

I. Here then we have first, the claim for Christian liberty, with the great truth on which it is built.

The points in regard to which that liberty is to be exercised are specified. They are no doubt those, in addition to circ.u.mcision, which were princ.i.p.ally in question then and there. "Meat and drink" refers to restrictions in diet, such as the prohibition of "unclean" things in the Mosaic law, and the question of the lawfulness of eating meat offered to idols; perhaps also, such as the Nazarite vow. There were few regulations as to "drink" in the Old Testament, so that probably other ascetic practices besides the Mosaic regulations were in question, but these must have been unimportant, else Paul could not have spoken of the whole as being a "shadow of things to come." The second point in regard to which liberty is here claimed is that of the sacred seasons of Judaism: the annual festivals, the monthly feast of the new moon, the weekly Sabbath.

The relation of the Gentile converts to these Jewish practices was an all-important question for the early Church. It was really the question whether Christianity was to be more than a Jewish sect--and the main force which, under G.o.d, settled the contest, was the vehemence and logic of the Apostle Paul.

Here he lays down the ground on which that whole question about diet and days, and all such matters, is to be settled. They "are a shadow of things to come" but the body is of Christ. "Coming events cast their shadows _before_." That great work of Divine love, the mission of Christ, Whose "goings forth have been from everlasting," may be thought of as having set out from the Throne as soon as time was, travelling in the greatness of its strength, like the beams of some far-off star that have not yet reached a dark world. The light from the Throne is behind Him as He advances across the centuries, and the shadow is thrown far in front.

Now that involves two thoughts about the Mosaic law and whole system.

First, the purely prophetic and symbolic character of the Old Testament order, and especially of the Old Testament ritual. The absurd extravagance of many attempts to "spiritualize" the latter should not blind us to the truth which they caricature. Nor, on the other hand, should we be so taken with new attempts to reconstruct our notions of Jewish history and the dates of Old Testament books, as to forget that, though the New Testament is committed to no theory on these points, it is committed to the Divine origin and prophetic purpose of the Mosaic law and Levitical worship. We should thankfully accept all teaching which free criticism and scholarship can give us as to the process by which, and the time when, that great symbolic system of acted prophecy was built up; but we shall be further away than ever from understanding the Old Testament if we have gained critical knowledge of its genesis, and have lost the belief that its symbols were given by G.o.d to prophesy of His Son. That is the key to both Testaments; and I cannot but believe that the uncritical reader who reads his book of the law and the prophets with that conviction, has got nearer the very marrow of the book, than the critic, if he have parted with it, can ever come.

Sacrifice, altar, priest, temple spake of Him. The distinctions of meats were meant, among other purposes, to familiarize men with the conceptions of purity and impurity, and so, by stimulating conscience, to wake the sense of need of a Purifier. The yearly feasts set forth various aspects of the great work of Christ, and the sabbath showed in outward form the rest into which He leads those who cease from their own works and wear His yoke. All these observances, and the whole system to which they belong, are like out-riders who precede a prince on his progress, and as they gallop through sleeping villages, rouse them with the cry, "The king is coming!"

And when the king _has_ come, where are the heralds? and when the reality has come, who wants symbols? and if that which threw the shadow forward through the ages has arrived, how shall the shadow be visible too? Therefore the second principle here laid down, namely the cessation of all these observances, and their like, is really involved in the first, namely their prophetic character.

The practical conclusion drawn is very noteworthy, because it seems much narrower than the premises warrant. Paul does not say--therefore let no man observe any of these any more; but takes up the much more modest ground--let no man _judge_ you about them. He claims a wide liberty of variation, and all that he repels is the right of anybody to dragoon Christian men into ceremonial observances on the ground that they are necessary. He does not quarrel with the rites, but with men insisting on the necessity of the rites.

In his own practice he gave the best commentary on his meaning. When they said to him, "You _must_ circ.u.mcise t.i.tus," he said, "Then I will _not_." When n.o.body tried to compel him, he took Timothy, and of his own accord circ.u.mcised him to avoid scandals. When it was needful as a protest, he rode right over all the prescriptions of the law, and "did eat with Gentiles." When it was advisable as a demonstration that he himself "walked orderly and kept the law," he performed the rites of purification and united in the temple worship.

In times of transition wise supporters of the new will not be in a hurry to break with the old. "I will lead on softly, according as the flock and the children be able to endure," said Jacob, and so says every good shepherd.

The brown sheaths remain on the twig after the tender green leaf has burst from within them, but there is no need to pull them off, for they will drop presently. "I will wear three surplices if they like," said Luther once. "Neither if we eat are we the better, neither if we eat not are we the worse," said Paul. Such is the spirit of the words here. It is a plea for Christian liberty. If not insisted on as necessary, the outward observances may be allowed. If they are regarded as helps, or as seemly adjuncts or the like, there is plenty of room for difference of opinion and for variety of practice, according to temperament and taste and usage. There are principles which should regulate even these diversities of practice, and Paul has set these forth, in the great chapter about meats in the Epistle to the Romans. But it is a different thing altogether when any external observances are insisted on as essential, either from the old Jewish or from the modern sacramentarian point of view. If a man comes saying, "Except ye be circ.u.mcised, ye cannot be saved," the only right answer is, Then I will not be circ.u.mcised, and if _you_ are, because you believe that you cannot be saved without it, "Christ is become of none effect to you." Nothing is necessary but union to Him, and that comes through no outward observance, but through the faith which worketh by love. Therefore, let no man judge you, but repel all such attempts at thrusting any ceremonial ritual observances on you, on the plea of necessity, with the emanc.i.p.ating truth that the cross of Christ is the death of law.

A few words may be said here on the bearing of the principles laid down in these verses on the religious observance of Sunday. The obligation of the Jewish sabbath has pa.s.sed away as much as sacrifices and circ.u.mcision. That seems unmistakably the teaching here. But the inst.i.tution of a weekly day of rest is distinctly put in Scripture as independent of, and prior to, the special form and meaning given to the inst.i.tution in the Mosaic law. That is the natural conclusion from the narrative of the creative rest in Genesis, and from our Lord's emphatic declaration that the sabbath was made for "man"--that is to say, for the race. Many traces of the pre-Mosaic sabbath have been adduced, and among others we may recall the fact that recent researches show it to have been observed by the Accadians, the early inhabitants of a.s.syria. It is a physical and moral necessity, and that is a sadly mistaken benevolence which on the plea of culture or amus.e.m.e.nt for the many, compels the labour of the few, and breaks down the distinction between the Sunday and the rest of the week.

The religious observance of the first day of the week rests on no recorded command, but has a higher origin, inasmuch as it is the outcome of a felt want. The early disciples naturally gathered together for worship on the day which had become so sacred to them. At first, no doubt, they observed the Jewish sabbath, and only gradually came to the practice which we almost see growing before our eyes in the Acts of the Apostles, in the mention of the disciples at Troas coming together on the first day of the week to break bread, and which we gather, from the Apostle's instructions as to weekly setting apart money for charitable purposes, to have existed in the Church at Corinth; as we know, that even in his lonely island prison far away from the company of his brethren, the Apostle John was in a condition of high religious contemplation on the Lord's day, ere yet he heard the solemn voice and saw "the things which are."

This gradual growing up of the practice is in accordance with the whole spirit of the New Covenant, which has next to nothing to say about the externals of worship, and leaves the new life to shape itself. Judaism gave prescriptions and minute regulations; Christianity, the religion of the spirit, gives principles. The necessity, for the nourishment of the Divine life, of the religious observance of the day of rest is certainly not less now than at first. In the hurry and drive of our modern life with the world forcing itself on us at every moment, we cannot keep up the warmth of devotion unless we use this day, not merely for physical rest, and family enjoyment, but for worship. They who know their own slothfulness of spirit, and are in earnest in seeking after a deeper, fuller Christian life, will thankfully own, "the week were dark but for its light." I distrust the spirituality which professes that all life is a sabbath, and therefore holds itself absolved from special seasons of worship. If the stream of devout communion is to flow through all our days, there must be frequent reservoirs along the road, or it will be lost in the sand, like the rivers of higher Asia. It is a poor thing to say, keep the day as a day of worship because it is a commandment.

Better to think of it as a great gift for the highest purposes; and not let it be merely a day of rest for jaded bodies, but make it one of refreshment for c.u.mbered spirits, and rekindle the smouldering flame of devotion, by drawing near to Christ in public and in private. So shall we gather stores that may help us to go in the strength of that meat for some more marches on the dusty road of life.

II. The Apostle pa.s.ses on to his second peal of warning,--that against the teaching about angel mediators, which would rob the Colossian Christians of their prize,--and draws a rapid portrait of the teachers of whom they are to beware.

"Let no man rob you of your prize." The metaphor is the familiar one of the race or the wrestling ground; the umpire or judge is Christ; the reward is that incorruptible crown of glory, of righteousness, woven not of fading bay leaves, but of sprays from the "tree of life," which dower with undying blessedness the brows round which they are wreathed.

Certain people are trying to rob them of their prize--not consciously, for that would be inconceivable, but such is the tendency of their teaching. No names will be mentioned, but he draws a portrait of the robber with swift firm hand, as if he had said, If you want to know whom I mean, here he is. Four clauses, like four rapid strokes of the pencil, do it, and are marked in the Greek by four participles, the first of which is obscured in the Authorised Version. "Delighting in humility and the worshipping of angels." So probably the first clause should be rendered. The first words are almost contradictory, and are meant to suggest that the humility has not the genuine ring about it.

Self-conscious humility in which a man takes delight is not the real thing. A man who knows that he is humble, and is self-complacent about it, glancing out of the corners of his downcast eyes at any mirror where he can see himself, is not humble at all. "The devil's darling vice is the pride which apes humility."

So _very_ humble were these people that they would not venture to pray to G.o.d! _There_ was humility indeed. So far beneath did they feel themselves, that the utmost they could do was to lay hold of the lowest link of a long chain of angel mediators, in hope that the vibration might run upwards through all the links, and perhaps reach the throne at last. Such fantastic abas.e.m.e.nt which would not take G.o.d at His word, nor draw near to Him in His Son, was really the very height of pride.

Then follows a second descriptive clause, of which no altogether satisfactory interpretation has yet been given. Possibly, as has been suggested, we have here an early error in the text, which has affected all the ma.n.u.scripts, and cannot now be corrected. Perhaps, on the whole, the translation adopted by the Revised Version presents the least difficulty--"dwelling in the things which he hath seen." In that case the seeing would be not by the senses, but by visions and pretended revelations, and the charge against the false teachers would be that they "walked in a vain show" of unreal imaginations and visionary hallucinations, whose many-coloured misleading lights they followed rather than the plain sunshine of revealed facts in Jesus Christ.

"Vainly puffed up by his fleshly mind" is the next feature in the portrait. The self-conscious humility was only skin deep, and covered the utmost intellectual arrogance. The heretic teacher, like a blown bladder, was swollen with what after all was only wind; he was dropsical from conceit of "mind," or, as we should say, "intellectual ability,"

which after all was only the instrument and organ of the "flesh," the sinful self. And, of course, being all these things, he would have no firm grip of Christ, from whom such tempers and views were sure to detach him. Therefore the d.a.m.ning last clause of the indictment is "not holding the Head." How could he do so? And the slackness of his grasp of the Lord Jesus would make all these errors and faults ten times worse.

Now the special forms of these errors which are here dealt with are all gone past recall. But the tendencies which underlay these special forms are as rampant as ever, and work unceasingly to loosen our hold of our dear Lord. The worship of angels is dead, but we are still often tempted to think that we are too lowly and sinful to claim our portion of the faithful promises of G.o.d. The spurious humility is by no means out of date, which knows better than G.o.d does, whether He can forgive us our sins, and bend over us in love. We do not slip in angel mediators between ourselves and Him, but the tendency to put the sole work of Jesus Christ "into commission," is not dead. We are all tempted to grasp at others as well as at Him, for our love, and trust, and obedience, and we all need the reminder that to lay hold of any other props is to lose hold of Him, and that he who does not cleave to Christ alone, does not cleave to Christ at all.

We do not see visions and dream dreams any more, except here and there some one led astray by a so-called "spiritualism," but plenty of us attach more importance to our own subjective fancies or speculations about the obscurer parts of Christianity than to the clear revelation of G.o.d in Christ. The "unseen world" has for many minds an unwholesome attraction. The Gnostic spirit is still in full force among us, which despises the foundation facts and truths of the gospel as "milk for babes," and values its own baseless artificial speculations about subordinate matters, which are unrevealed because they are subordinate, and fascinating to some minds because unrevealed, far above the truths which are clear because they are vital, and insipid to such minds because they are clear. We need to be reminded that Christianity is not for speculation, but to make us good, and that "He who has fashioned their hearts alike," has made us all to live by the same air, to be nourished by the same bread from heaven, to be saved and purified by the same truth. That is the gospel which the little child can understand, of which the outcast and the barbarian can get some kind of hold, which the failing spirit groping in the darkness of death can dimly see as its light in the valley--that is the all-important part of the gospel. What needs special training and capacity to understand is no essential portion of the truth that is meant for the world.