Part 12

It is a very singular instance of imaginative misreading of plain facts that the primitive Church should be held up as a pattern Church. The early communities had apostolic teaching; but beyond that, they seem to have been in no respect above, and in many respects below, the level of subsequent ages. If we may judge of their morality by the exhortations and dehortations which they received from the Apostle, Corinth and Thessalonica were but beginners in holiness. If we may judge of their intelligence by the errors into which they were in danger of falling, these first congregations had indeed need that one should teach them which were the first principles of the oracles of God. It could not be otherwise. They were but just rescued from heathenism, and we need not wonder if their spirits long bore the scars of their former bondage. If we wish to know what the apostolic churches were like, we have but to look at the communities gathered by modern missionaries. The same infantile simplicity, the same partial apprehensions of the truth, the same danger of being led astray by the low morality of their heathen kindred, the same openness to strange heresy, the same danger of blending the old with the new, in opinion and in practice, beset both.

The history of the first theological difference in the early churches is a striking confutation of the dream that they were perfect, and a striking illustration of the dangers to which they were exposed from the attempt, so natural to us all, to put new wine into old bottles. The Jewish and the Gentile elements did not coalesce. The point round which the strife was waged was not whether Gentiles might come into the Church. That was conceded by the fiercest Judaisers. But it was whether they could come in as Gentiles, without first being incorporated into the Jewish nation by circumcision, and whether they could remain in as Gentiles, without conforming to Jewish ceremonial and law.

Those who said 'No' _were_ members of the Christian communities, and, being so, they still insisted that Judaism was to be eternal. They demanded that the patched and stiff leathern bottle, which had no elasticity or pliability, should still contain the quick fermenting new wine of the kingdom. And certainly, if ever man had excuse for clinging to what was old and formal, these Judaising Christians held it. They held by a law written with God's own finger, by ordinances awful by reason of divine appointment, venerable by reason of the generations to which they had been of absolute authority, commended by the very example of Christ Himself. Every motive which can bind heart and conscience to the reverence and the practice of the traditions of the Fathers, bound them to the Law and the ordinances which had been Israel's treasure from Abraham to Jesus.

Those who said 'Yes' were mostly Gentiles, headed and inspired by a Hebrew of the Hebrews. They believed that Judaism was preparatory, and that its work was done. For those among themselves who were Jews, they were willing that its laws should still be obligatory; but they fought against the attempt to compel all Gentile converts to enter Christ's kingdom through the gate of circumcision.

The fight was stubborn and bitter. I suppose it is harder to abolish forms than to change opinions. Ceremonies stand long after the thought which they express has fled, as a dead king may sit on his throne stiff and stark in his golden mantle, and no one come near enough to see that the light is gone out of his eyes, and the will departed from the hand that still clutches the sceptre. All through Paul's life he was dogged and tormented by this controversy. There was a deep gulf between the churches he planted and this reactionary section of the Christian community. Its emissaries were continually following in his footsteps. As he bitterly reproaches them, they entered upon another man's line of things made ready to their hand, not caring to plant churches of circumcised Gentiles themselves, but starting up behind him as soon as his back was turned, and spoiling his work.

This Epistle is the memorial of that foot-to-foot feud. It is of perennial use, as the tendencies against which it is directed are constant in human nature. Men are ever apt to confound form and substance, to crave material embodiments of spiritual realities, to elevate outward means into the place of the inward and real, to which all the outward is but subsidiary. In every period of strife between the two great opponents, this letter has been the stronghold of those who fight for the spiritual conception of religion. With it Luther waged his warfare, and in this day, too, its words are precious.

My text contains Paul's condensed statement of his whole position in the controversy. It tells us what he fought for, and why he fought, against the attempt to suspend union to Christ on an outward rite.

I. The first grand principle contained in these words is that faith working by love makes a Christian.

The antithesis of our text appears in somewhat varied forms in two other places in the Apostle's writings. To the Corinthians he says, 'Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.' His last word to the Galatians--the gathering up into one strong sentence of his whole letter--is, 'In Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but a new creature.'

Now, all these assertions embody substantially the same opposition between the conception of Christianity as depending upon a ceremonial rite, and as being a spiritual change. And the variations in the second member of the contrast throw light on each other. In one, the essential thing is regarded from the divine side as being not a rite performed on the body, but a new nature, the result of a supernatural regeneration. In another, the essential thing is set forth as being not an outward act, but an inward principle, which produces appropriate effects on the whole being. In yet another the essential thing is conceived as being not a mere ceremonial, but practical obedience, the consequence of the active principle of faith, and the sign of the new life. There is an evident sequence in the three sayings. They begin with the deepest, the divine act of a new creation--and end with the outermost, the last result and object of both the others--deeds of conformity to God's law.

This one process in its triple aspects, says Paul, constitutes a man a Christian. What correspondence is there between it, in any of its parts, and a carnal ordinance? They belong to wholly different categories, and it is the most preposterous confusion to try to mix them up together. Are we to tack on to the solemn powers and qualities, which unite the soul to Christ, this beggarly addition that the Judaisers desire, and to say, the essentials of Christianity are a new creature, faith, obedience--and circumcision? That is, indeed, sewing old cloth on a new garment, and huddling together in grotesque chaos things which are utterly diverse. It is as absurd bathos as to say the essentials of a judge are integrity, learning, patience--and an ermine robe!

There would be less danger of being entangled in false notions of the sort which devastated Galatia and have afflicted the Church ever since, if people would put a little more distinctly before their own minds what they mean by 'religion'; what sort of man they intend when they talk about 'a Christian.' A clear notion of the thing to be produced would thin away a wonderful deal of mist as to the way of producing it. So then, beginning at the surface, in order to work inward, my first remark is that religion is the harmony of the soul with God, and the conformity of the life to His law.

The loftiest purpose of God, in all His dealings, is to make us like Himself; and the end of all religion is the complete accomplishment of that purpose. There is no religion without these elements--consciousness of kindred with God, recognition of Him as the sum of all excellence and beauty, and of His will as unconditionally binding upon us, aspiration and effort after a full accord of heart and soul with Him and with His law, and humble confidence that that sovereign beauty will be ours. 'Be ye imitators of God as dear children' is the pure and comprehensive dictate which expresses the aim of all devout men. 'To keep His commandments' goes deeper than the mere external deeds. Were it not so, Paul's grand words would shrink to a very poor conception of religion, which would then have its shrine and sphere removed from the sacred recesses of the inmost spirit to the dusty Babel of the market-place and the streets. But with that due and necessary extension of the words which results from the very nature of the case, that obedience must be the obedience of a man, and not of his deeds only, and must include the submission of the will and the prostration of the whole nature before Him; they teach a truth which, fully received and carried out, clears away whole mountains of theoretical confusion and practical error. Religion is no dry morality; no slavish, punctilious conforming of actions to a hard law. Religion is not right thinking alone, nor right emotion alone, nor right action alone. Religion is still less the semblance of these in formal profession, or simulated feeling, or apparent rectitude. Religion is not nominal connection with the Christian community, nor participation in its ordinances and its worship. But to be godly is to be godlike. The full accord of all the soul with His character, in whom, as their native home, dwell 'whatsoever things are pure, whatsoever things are lovely,' and the full glad conformity of the will to His sovereign will, who is the life of our lives--this, and nothing shallower, nothing narrower, is religion in its perfection; and the measure in which we have attained to this harmony with God, is the measure in which we are Christians. As two stringed instruments may be so tuned to one keynote that, if you strike the one, a faint ethereal echo is heard from the other, which blends undistinguishably with its parent sound; so, drawing near to God, and brought into unison with His mind and will, our responsive spirits vibrate in accord with His, and give forth tones, low and thin indeed, but still repeating the mighty music of heaven. 'Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.'

But our text tells us, further, that if we look backwards from character and deed to motive, this harmony with God results from love becoming the ruling power of our lives. The imitation of the object of worship has always been felt to be the highest form of worship. Many an ancient teacher, besides the Stoic philosopher, has said, 'He who copies the gods worships them adequately.' One of the prophets lays it down as a standing rule, 'The people will walk every one in the name of his God.' But it is only in the Christian attitude towards God that the motive power is found which makes such imitation more than an impossible duty, even as it is only in the revealed character of God that a pattern is found, to imitate which is to be perfect. Everywhere besides, harmony with the gods meant discord with conscience and flagrant outrages of the commonest moralities. Everywhere else, the task of copying them was one lightened by no clear confidence in their love, and by no happy consciousness of our own. But for us, the love revealed is the perfect law, and the love evoked is the fulfilling of the law.

And this is the might and nobleness of the Christian love to God; that it is no idle emotion or lazy rapture, no vague sentiment, but the root of all practical goodness, of all strenuous effort, of all virtue, and of all praise. That strong tide is meant to drive the busy wheels of life and to bear precious freightage on its bosom; not to flow away in profitless foam. Love is the fruitful mother of bright children, as our great moralist-poet learned when he painted her in the House of Holiness:

'A multitude of babes about her hung, Playing their sport that joyed her to behold.'

Her sons are Strength and Justice, and Self-control and Firmness, and Courage and Patience, and many more besides; and her daughters are Pity with her sad eyes, and Gentleness with her silvery voice, and Mercy whose sweet face makes sunshine in the shade of death, and Humility all unconscious of her loveliness; and linked hand in hand with these, all the radiant band of sisters that men call Virtues and Graces. These will dwell in our hearts, if Love their mighty mother be there. If we are without her, we shall be without them.

There is discord between man and God which can only be removed by the sweet commerce of love, established between earth and heaven. God's love has come to us. When ours springs responsive to Him, then the schism is ended, and the wandering child forgets his rebellion, as he lays his aching head on the father's bosom, and feels the beating of the father's heart. Our souls by reason of sin are 'like sweet bells jangled, out of tune and harsh.' Love's master hand laid upon them restores to them their part in 'the fair music that all creatures make to their great Lord,' and brings us into such accord with God that

'We on earth with undiscording voice May rightly answer'

even the awful harmonies of His lips. The essential of religion is concord with God, and the power which makes that concord is love to God.

But this text leads to a still further consideration, namely, the dominion of love to God in our hearts arises from faith.

We thus reach the last link, or rather the staple, of the chain from which all hangs. Religion is harmony with God; that harmony is produced by love; and that love is produced by faith. Therefore the fundamental of all Christianity in the soul is faith. Would this sound any fresher and more obvious if we varied the language, and said that to be religious we must be like God, that to be like Him we must love Him, and that to love Him we must be sure that He loves us? Surely that is too plain to need enlarging on.

And is it not true that faith must precede our love to God, and affords the only possible basis on which that can be built? How can we love Him so long as we are in doubt of His heart, or misconceive His character, as if it were only power and wisdom, or awful severity? Men cannot love an unseen person at all, without some very special token of his personal affection for them. The history of all religions shows that where the gods have been thought of as unloving, the worshippers have been heartless too. It is only when we know and believe the love that God hath to us, that we come to cherish any corresponding emotion to Him. Our love is secondary, His is primary; ours is reflection, His the original beam; ours is echo, His the mother-tone. Heaven must bend to earth before earth can rise to heaven. The skies must open and drop down love, ere love can spring in the fruitful fields. And it is only when we look with true trust to that great unveiling of the heart of God which is in Jesus Christ, only when we can say, 'Herein is love--that He gave His Son to be the propitiation for our sins,' that our hearts are melted, and all their snows are dissolved into sweet waters, which, freed from their icy chains, can flow with music in their ripple and fruitfulness along their course, through our otherwise silent and barren lives. Faith in Christ is the only possible basis for active love to God.

And this thought presents the point of contact between the teaching of Paul and John. The one dwells on faith, the other on love, but he who insists most on the former declares that it produces its effects on character by the latter; and he who insists most on the latter is forward to proclaim that it owes its very existence to the former.

It presents also the point of contact between Paul and James. The one speaks of the essential of Christianity as faith, the other as works. They are only striking the stream at different points, one at the fountain-head, one far down its course among the haunts of men. They both preach that faith must be 'faith that worketh,' not a barren assent to a dogma, but a living trust that brings forth fruits in the life. Paul believes as much as James that faith without works is dead, and demands the keeping of the commandments as indispensable to all true Christianity. James believes as much as Paul that works without faith are of none effect. So all three of these great teachers of the Church are represented in this text, to which each of them might seem to have contributed a word embodying his characteristic type of doctrine. The threefold rays into which the prism parts the white light blend again here, where faith, love, and work are all united in the comprehensive saying, 'In Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.'

The sum of the whole matter is this--He who is one in will and heart with God is a Christian. He who loves God is one in will and heart with Him. He who trusts Christ loves God. That is Christianity in its ultimate purpose and result. That is Christianity in its means and working forces. That is Christianity in its starting-point and foundation.

II. But we have to consider also the negative side of the Apostle's words. They affirm that in comparison with the essential--faith, all externals are infinitely unimportant.

Paul's habit was always to settle questions by the widest principles he could bring to bear upon them--which one may notice in passing is the very opposite to the method that has been in favour with many Church teachers and guides since, who have preferred to live from hand to mouth, and to dispose of difficulties by the narrowest considerations that would avail to quiet them. In our text the question in hand is settled on a ground which covers a great deal more than the existing dispute. Circumcision is regarded as one of a whole class--namely, the class of outward rites and observances; and the contrast drawn between it and faith extends to all the class to which it belongs. It is not said to be powerless because it is an Old Testament rite, but because it is a rite. Its impotence lies in the very nature which it has in common with all external institutions, whether they be of the Old Testament or of the New, whether they be enjoined of God or invented by men. To them all the same characteristic cleaves. Compared with faith they are of no avail. Not that they are absolutely useless. They have their place, but '_in Christ Jesus_' they are nothing. Union to Him depends on quite another order of facts, which may or may not exist along with circumcision, or with baptism, or with the Lord's Supper. However important these may be, they have no place among the things which bind a soul to its Saviour. They may be helps to these things, but nothing more. The rite does not ensure the faith, else the antithesis of our text were unmeaning. The rite does not stand in the place of faith, or the contrast implied were absurd. But the two belong to totally different orders of things, which may co-exist indeed, but may also be found separately; the one is the indispensable spiritual experience which makes us Christians, the other belongs to a class of material institutions which are much as helps to, but nothing as substitutes or equivalents for, faith.

Keep firm hold of the positive principle with which we have been dealing in the former part of this sermon, and all forms and externals fall as a matter of course into their proper place. If religion be the loving devotion of the soul to God, resting upon reasonable faith, then all besides is, at the most, a means which may further it. If loving trust which apprehends the truth, and cleaves to the Person, revealed to us in the Gospel, be the link which binds men to God, then the only way by which these externals can be 'means of grace' is by their aiding us to understand better and to feel more the truth as it is in Jesus, and to cleave closer to Him who is the truth. Do they enlighten the understanding? Do they engrave deeper the loved face carven on the tablets of memory, which the attrition of worldly cares is ever obliterating, and the lichens of worldly thoughts ever filling up? Do they clear out the rubbish from the channels of the heart, that the cleansing stream may flow through them? Do they, through the senses, minister to the soul its own proper food of clear thought, vivid impressions, loving affections, trustful obedience? Do they bring Christ to us, and us to Him, in the only way in which approach is possible--through the occupation of mind and heart and will with His great perfectness? Then they are means of grace, precious and helpful, the gifts of His love, the tokens of His wise knowledge of our weakness, the signs of His condescension, in that He stoops to trust some portion of our remembrance of Him to the ministry of sense. But in comparison with that faith which they cannot plant, though they may strengthen it, they are nothing; and in the matter of uniting the soul to God and making men 'religious,' they are of no avail at all.