The Spiritual Mind.
How are we the better for being members of the Christian Church?
I. If we would form a just notion how far we are influenced by the power of the gospel, we must evidently put aside everything which we do merely in imitation of others and not from religious principle. The obedience I condemn as untrue may be called obedience on custom. How are we better or worse, if we have but in a passive way admitted into our minds certain religious opinions, and have but accustomed ourselves to the words and actions of the world around us?
II. We may have received the kingdom of God in a higher sense than in word merely, and yet in no real sense in power: in other words, our obedience may be in some sort religious, and yet hardly deserve the title of Christian. To be Christians, surely it is not enough to be that which we are enjoined to be, and must be, even without Christ; not enough to be no better than good heathens; not enough to be, in some slight measure, just, honest, temperate, and religious. I am not wishing to frighten imperfect Christians, but to lead them on, to open their minds to the greatness of the work before them, to dissipate the meagre and carnal views in which the gospel has come to them to warn them that they must never be contented with themselves, or stand still and relax their efforts, but must go on unto perfection.
III. What is it, then, that they lack? Observe in what respects the higher obedience is different from that lower degree of religion which we may possess without entering into the mind of the gospel. (1) In its faith which is placed not simply in God, but in God as manifested in Christ. (2) Next, we must adore Christ as our Lord and Master, love Him as our most gracious Redeemer. (3) Further, we must for His sake aim at a noble and unusual strictness of life, perfecting holiness in His fear, destroying our sins, mastering our whole soul, and bringing it into captivity to His law. This is to be a Christian: a gift easily described, and in a few words, but attainable only with fear and much trembling; promised indeed, and in a measure accorded at once to every one who asks for it, but not secured till after many years and never in this life fully realised.
J. H. Newman, Parochial and Plain Sermons,vol. i., p. 72.
I. What is the distinction between the kingdom in word and the kingdom in power? Those of human kind who do not submit to the Lord and His Anointed branch off into two streams. One division adopts a falsehood, and intrusts it with real power; the other division makes a profession of the truth, but a profession only. In contrast with either form of error, the Church of the living God is distinguished by the union of truth and power. Christians proclaim the right King, and render to Him a real obedience. False appearances abound. A word-kingdom, destitute of power, overspreads the land and deceives the people. To a great extent the kingdom of God has been owned, but the word which owns it is an empty word. Men will not bear the burden of a real kingdom will not submit to the authority of a real King. Those who allow falsehood to wield the real power of their life are acute enough to perceive that we do not so surrender ourselves to the truth which we profess.
II. What is the kingdom in power? (1) The instrument of the power is revealed truth. The Scriptures, in relation to the kingdom of God, constitute the lade which contains and conveys the water. (2) The essence of the power is Christ. Here is the fountain-head of all the force which, through the preaching of the truth, can be brought to bear upon the hearts and lives of men. The word and ordinances stand ready to convey the power, but the redemption that is in Christ is the power which must be led to men's hearts and let on. If this do not move them, they will never be moved. (3) The application of the power is effected by the ministry of the Spirit. When the enemy comes in like a flood, the Spirit of the Lord lifts up a standard against him. Thus Christ's kingdom is maintained until He come again. (4) The effects of this power are great and various. (a) It subdues, (b) it comforts, (c) it levies tribute. Yield yourselves as instruments of righteousness, whereby the operations of the kingdom may be carried on. Ye are not your own; He who bought you claims not only yours, but also you.
W. Arnot, Roots and Fruits,p. 285.
Look at the subject:
I. In relation to individual Christian life. It is one thing to feel the power of God in the soul, and another to be able to vindicate doctrines and to establish a great visible outwork of service. Men cannot always do themselves justice in speech, yet where there are few words there may be true power. On the other hand, men may have great facility in speech, yet their hearts may be but partially under Divine dominion. A man should himself always be greater than his words. However eloquent his speech, his life should be deeper, broader, diviner, than any words can ever reveal. It is possible, too, that from the poorest words there may be poured an irresistible, all-convincing, and all-blessing life, as from the bush in Horeb there flamed a glory not of earth, and from the raiment of the transfigured Nazarene there shone a brightness more splendid than the fire of the sun. A man is not to be judged by the poverty of his words, but by the moral power of his life. The simplicity of his motives, the nobleness of his temper, the purity of his conversation, his forbearance, gentleness, catholicity, self-denial these are the convincing signs that in his heart are set the pillars of God's throne.
II. In its bearing upon Church organisations or individual methods of Christian service. I suppose that we cannot altogether escape some degree of officialism in our religious life, yet it is to be feared that societyism is not always kept within the limits of our spirituality. We cannot have too much preaching of the right kind. Divine truth is Divine power. Open every pulpit, and let the gospel be declared in many ways, by many means; we cannot have too much exposition of Divine truth or too much enforcement of Divine appeal; but save us from the pious frivolity, the complimentary lying, the courteous hypocrisy, and the ambitious ladder-climbing of a degenerate platform.
III. In relation to religious controversy, taking the term controversy in its widest meaning. In this relation it behoves Christian teachers to remember with special care that "the kingdom of God is not in word, but in power. Let us, working in the name of Jesus Christ, give sight to the blind, hearing to the deaf, and health to the diseased, and let these works be our answer to the challenge of the scoffer, the laughter of the fool. Constantly we must have exposition of great principles, occasionally we must have defence; but the business of our lives is to show forth the mighty and wonderful works of God. The weapons of our warfare are not carnal. A living man is the best argument to those who rail against Christianity. Do not let us think it necessary to defend every point in our faith by elaborate preparation in words. Let us go on the Master's business, and in our Master's spirit carry light into the places of darkness, lifting up those that have no helper, giving men to feel that there is a Divine spirit in us; and in doing this we shall answer all controversy and objection by the beneficence of life, and by well-doing we shall put to silence the ignorance of foolish men.
Parker, City Temple,1870, p. 110.
References: 1 Corinthians 4:20. Preacher's Monthly,vol. iv., p. 367; New Outlines on the Testament,p. 127. 1 Corinthians 5:1-5. Expositor,1st series, vol. iii., p. 355. 1 Corinthians 5:1-13. F. W. Robertson, Lectures on Corinthians,p. 80. 1 Corinthians 5:3-6. F. D. Maurice, Sermons,vol. vi., p. 49. 1 Corinthians 5:6. T. Armstrong, Parochial Sermons,p. 45; W. Landels, Christian World Pulpit,vol. iv., p. 371. 1 Corinthians 5:6; 1 Corinthians 5:7. F. W. Aveling, Ibid.,vol. xiv., p. 121. 1 Corinthians 5:6-8. Spurgeon, Sermons,vol. xvi., No. 965; Homiletic Quarterly,vol. iii., p. 336; R. S. Candlish, The Gospel of Forgiveness,p. 338. 1 Corinthians 5:7. Spurgeon, Sermons,vol. ii., No. 54; Three Hundred Outlines,p. 141; Homiletic Quarterly,vol. v., p. 8.