DISCOURSE: 1966
THE NATURE AND EXTENT OF CHRISTIAN LIBERTY
1 Corinthians 9:19-23. Though I be free from all men, yet hare I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the Gospel’s sake, that I might be partaker thereof with you.
IT is a favourite sentiment with some, that the epistles of St. Paul, having been written to particular Churches and on particular occasions, are of little importance to us at this day. And, of all the epistles, this before us is most open to that objection, as having been, more than any other, written for the correction of some existing abuses, and in answer to some specific questions. But God, by whom the Apostle was inspired, knew that, whether the same specific points should again arise or not, the general principles by which they were to be determined would be of use to the Church in all ages: and accordingly we find, that the views and sentiments which were elicited from the Apostle on these occasions give us a deeper insight into the Christian character than we could otherwise have obtained. We are here instructed not merely by general and abstract principles, but by a practical application of those principles to circumstances fitted for the illustration of them. And we cannot but account it a great blessing to the Church, that the enemies of the Gospel were permitted so to assault the character of the Apostle, as to extort from him a vindication of it, and thereby to obtain for the Church in all ages a complete exposition of practical Christianity.
The words before us open with extraordinary precision the nature and extent of Christian liberty: for the fuller explanation of which we shall distinctly mark,
I. Its proper boundaries—
Liberty cannot exist without restrictions; for, if unlimited, it would degenerate into licentiousness. Besides, if every man were at liberty to act agreeably to his own corrupt wishes without any controul, the weaker would be a prey to their more powerful neighbours, and would be the constant victims of tyranny and oppression. St. Paul, though at liberty to vary his conduct according to circumstances, was still under a law by which his liberty was restricted: “he was not without law to God, but under the law to Christ.” Christian liberty is a right to do or forbear any thing,
1. Which is not evil in itself—
[What is evil in itself can be warranted by no circumstances under heaven: “We must not do evil that good may come,” even though the good which we promise ourselves be ever so great. We must not do it for the gratification of others. If our dearest friends and relatives endeavour to persuade us, we must be alike deaf to their menaces or entreaties. We must “not love father or mother more than Christ;” yea, we must even “hate them in comparison of Christ;” that is, we must, when their will comes in competition with that of Christ, act as if we hated them, giving no more heed to them than we would to an avowed enemy. The plain answer to be given to all who would wish us to act contrary to any command of God, is this; “Whether it be right to hearken unto you more than unto God, judge ye.”
Neither must we do evil for our own advantage. If an act be sinful, we must, like the Hebrew Youths, refuse to do it, even though we saw the fiery furnace, already burning with seven-fold intenseness, ready to destroy us. So likewise, if a duty be clear, we must not be deterred from the performance of it, even though we knew that the consequence of our perseverance must be an immediate incarceration in the den of lions: like Daniel, we must prefer the maintenance of a good conscience to the preservation of courtly favour, and the avoidance of a cruel death [Note: Daniel 6:10.]. In all such circumstances we must embrace the proffered alternative, and surrender up our lives rather than violate a command of God.]
2. Which is not evil in its consequences—
[An act perfectly innocent, in itself may, by the circumstances in which we are placed, become no longer innocent. If, for instance, the eating of meat offered to an idol be likely to prove a temptation or a stumbling-block to a weak brother, we are then no longer at liberty to eat it, notwithstanding in itself it is a matter of perfect indifference. We are bound to have respect to his weakness, and to abstain from a thing which may become an occasion of sin to him: and, if we do not abstain from it, “we sin against him,” and “we sin against Christ [Note: 1 Corinthians 8:8-12.].”
So likewise, if a thing would be injurious to ourselves, we must not do it, even though others might be at liberty to do it. Suppose, for instance, we know from experience, that splendid equipage or apparel administers to, and calls forth into exercise, the pride and vanity of our hearts; or that a luxurious table is apt to lead us to intemperance; or that some particular amusement operates as an incitement to covetousness, or a provocative to wrath; we should deny ourselves in those particulars, and not seek an indulgence that we have reason to fear will become an occasion of sin. The express command of God in all such cases is, “Make not provision for the flesh, to fulfil it in the lusts thereof [Note: Romans 13:14.].”
Thus under a variety of circumstances is our liberty abridged, even in things that are, under other circumstances, indifferent: for though all things may be lawful, they may not be expedient; and we must not so “be brought under the power of any,” as not to be able to forego them, if the welfare either of ourselves or others demands the sacrifice [Note: 1 Corinthians 6:12.]
Such, we apprehend, are the limits beyond which Christian liberty has no existence. But within these limits there is abundant scope for,
II.
Its legitimate operations—
In all that we do, we should keep in view the best interests of mankind—
[Whatever Paul did, or whatever he forebore, his one object was to promote the salvation of his fellow-men. This he tells us six times in the short space of four verses: and in another place he tells us, that he had the same object in view in all that he suffered: “We endure all things for the elect’s sake, that they may obtain the salvation which is in Christ Jesus with eternal glory [Note: 2 Timothy 2:10.].” Such must be our object also in all that we do. We must not be seeking merely to please men; for “if we please men, we cannot be the servants of Jesus Christ:” in as far as we seek to “please them, it must be solely for their good to edification [Note: Romans 15:2.].” To remove their prejudices, to conciliate their regards, to “choose out acceptable words,” to accommodate ourselves to their apprehensions, are all legitimate methods of gaining a more easy access to their minds, in order that we may ultimately “win their souls:” and, as we administer milk or meat to persons according to their capacity to profit by it, with a view to the sustenance of their bodies, so we may do for the benefit of their souls: and, if only we keep this end in view, we shall in all that we do “be approved and accepted both of God and man [Note: Romans 14:18.].”]
For this end our liberty may be used without reserve—
[It is delightful to see how free and unembarrassed the Apostle was in all his intercourse with mankind, and how studiously he adapted himself to all their varied prejudices or necessities. Was he with a Jew;—he submitted freely to the yoke which Moses had imposed, though he well knew that the Gospel had freed him from it. On the other hand, was he with Gentiles who had never been subjected to the law of Moses;—he readily conformed himself to their habits. If he was with one that was weak in faith, he cheerfully bore with all his weaknesses and infirmities, and acted, as he would have done, if his own mind had been under the influence of the same doubts and fears as agitated the mind of his weaker brother. In a word, “he became all things to all men.”
Now this is the very course which we should pursue: we should seek the welfare of our brethren precisely as he did, namely, in a way of self-denying restraint, and in a way of condescending compliance.
We should seek it in a way of self-denying restraint. Not again to recur to the mention of eating meats offered to idols, which “the Apostle would not do as long as the world should stand, if it should make his brother to offend [Note: 1 Corinthians 8:13.];” we may see in the chapter before us how determinately he refused to accept the support to which both by the laws of God and man he was justly entitled [Note: ver. 12, 15.]. Such concessions are most lovely; and would be productive of incalculable good in the Church of God. In a family, for instance, the governing part of it is not willing that all which an inferior member of it may think conducive to his benefit shall be allowed to him: it would become the inferior to evince a self-denying spirit, and cheerfully to concede a part of his privileges, that he may not irritate and embitter the minds of his superiors. It may be asked, perhaps, “What, am I to sacrifice any thing which I think profitable to my soul?” I answer, Yes: and God would repay you for so doing, provided you did it purely from a tender concern for the welfare of your superior: the very self-denial, which such an act would call forth, would itself be a more substantial benefit to the soul, than all the gratification which would have followed from self-indulgence: and St. Paul himself has set us an example of this conduct: “I,” says he, “please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved [Note: 1 Corinthians 10:33.].”
We should further seek it in a way of condescending compliance. Paul, in order to meet the prejudices of the Jews, and to gain the easier access to their minds, circumcised Timothy: and with the same view he submitted to the tedious rites and ceremonies which attended the performance of the Nazarite’s vow [Note: Acts 21:26.]. And if we were more willing to meet the wishes of those who are prejudiced against the truth, we might greatly allay their hostility, and often win their souls. There is in many young Christians an unreasonable stiffness in relation to matters of pure indifference; and they will often plead conscience for their non-compliance, when it proceeds solely from a want of compassion for the ignorance of others, and of due concern for their souls. They will please themselves, however much their enemies be offended, when by kindness and condescension they might have operated a favourable change upon their minds.
Well do we know, that these principles may be easily perverted; and that it will often be extremely difficult to know how far, and in what manner, they are to be called forth into action. Nevertheless, the principles themselves are good, and indispensably necessary to be embraced and cultivated by all who would adorn the Gospel of Christ: and, if only we look well to the motive by which we are actuated, we shall not be likely to err very materially in the application of them. The main point to guard against is, the doing any thing which is in itself sinful, or any thing, the lawfulness of which we ourselves doubt: for we ought certainly to be fully persuaded in our minds, that the restraint which we impose on ourselves, or the concession which we make, be not contrary to any express command of God. Where the concession which others require at our hands is forbidden of God, there the rule must be observed; “We must obey God rather than man.”]
From the whole view of this subject, we cannot but remark,
1.
Of what infinite importance is the salvation of the soul!
[Whence was it that the Apostle laboured so indefatigably in every possible way to save the souls of men? Whence was it that he even “wished himself accursed from Christ, or after the example of Christ, for his brethren’s sake?” Did it not proceed from a conviction, that the souls of men were of infinite value, and that, if he could but “by any means save some,” he would be richly repaid? But think of all that Christ did and suffered — — — and then say, whether your souls are not of more value than ten thousand worlds; and whether any labour, any self-denial, any sacrifice can be too great for the advancement of their eternal welfare? — — —]
2. How exalted is the morality which we are called to practise, if ever we would attain salvation!
[Doubtless it is through Christ alone, even through his blood and righteousness, that we must find acceptance with God: but we must serve Christ as well as believe in him. He has indeed fulfilled the law for us; but he has not therefore dispensed with its requirements: on the contrary, “we are under the law to Christ;” and are to fulfil his will precisely as the Apostle Paul did; having our hearts filled with zeal for his glory, and with love to the souls of men. We quite mistake, if we imagine, that Christian morality consists in a mere abstinence from outward sins, or a compliance with outward observances: the heart must be given up to God, and the whole soul be engaged in seeking his glory. It is well known, that by nature we are altogether selfish, and desirous that every thing should bend to our will, and every person should consult it: but grace teaches us to have our own will mortified and subdued; and “to live no longer to ourselves, but altogether to our God.” O brethren, aim at this: be satisfied with nothing short of this: and be aspiring after this blessed attainment daily, and with your whole hearts: for it is in this way only that you call “be partakers of the Gospel,” and of the inheritance of the saints in light [Note: ver. 23.]. It is by this that you will approve yourselves “followers of Paul, as he was of Christ.”]
3. How greatly do we need to be guided and strengthened by the Holy Spirit!
[Who is sufficient for these things? These attainments are high and difficult; and the very way to them is dark and slippery. It is easy to think ourselves upright in our intentions, when we are in reality actuated by a desire of man’s applause, or a fear of his displeasure. It is easy also to fancy that we are sacrificing our own wishes for the good of others, when we are only gratifying our own earthly and carnal desires. In these things none but God can keep us from error; none but God can “perfect that which concerneth us.” Pray then, that the Holy Spirit may guide you into all truth. Pray, that He, who upheld the Saviour in all his arduous work, may “form in you the mind that was in Christ Jesus.” Thus you may hope to be preserved blameless amidst all the difficulties with which you are encompassed, and to win by your conversation many, who would never have been won by the word alone.]