Pagan Form and Christian Life

Do not even the publicans the same? — Matt. v. 46. What do ye more than others? — Matt. v. 47.

Jesus Christ did not come to confirm old usages and forms, but to introduce a new life into mankind. There is, of course, a common moral sentiment, and a common sense of honour and courtesy in civilized society; and the danger is that we should accept them as the measure and standard of Christian obligation and dignity. We look at pagan formalities rather than at the principles of the Christian Cross. Jesus Christ acknowledged that the pagans loved the people who loved them, and scrupulously returned the salutations of all who saluted them; but He insisted that, after all, this was a poor thing to do, — it was complete paganism, but very defective Christianity: it had no relation to the Cross, — it was artificial, and altogether

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without moral value. Undoubtedly it looks verj well. A man salutes you and you salute him in return: a man esteems you and you return his esteem. Jesus says ihcd is not enough. It is good so far as it goes j but it may be mere formality and even at best it is a low and poor rule by which to regulate human life. Here then is a principle wider, of course, than the illustrations which are given in the context, — the principle that Christian discipline is quite distinct from everything else, and that Christian people should, in some way or other, now to be pointed out, be distinguishable from all other people. They are to do more than others. They are to be better than the best pagans. He that is least in the kingdom of Christ is greater than the chief subject of any other kingdom. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.’’^

I. First of all, let us clearly understand that people who are not Christian do many things that are good and even admirable. There is, as a matter of fact, a pagan virtue, — an excellence minus Christ. Take a man of the world: he makes no profession of Christianity j he may not even enter a church; yet that man may be most courteous in manner, most honourable in all business transactions faithful to his bonds.

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forbearing under provocation fearless in danger, dignified in sufiering, — so much so, that many who judge by appearances only may be led to say, If Christian professors were like that man, the world would be a good deal better than it is/^ And there seems to be some reason in the statement. Viewed from the outside,, the case may, in exceptional instances, be taken as not unfairly put. It is too often thought that Christians regard the world ^’ as destitute of every good feature. It is by no means to be so regarded. Jesus looked upon a young man and loved him, yet told him that one thing was lacking. There are men of ‘the world with whom it is pleasant to do business; they are fair, prompt, and even considerate, and perhaps generous in their arrangements; whilst on the other hand there are professors with whom it is best to have very little to do. All this is frankly though not gladly acknowledged.

II. Now look at some things on the other side. There is a natural goodness; there is also a relative goodness. Some men are naturally good-tempered; it costs them nothing to be amiable; it would be difficult for them to be severe even in the judgment of wrong, — they would excuse it, or wink at it, or in some way escape the duty of branding it. Other men are constitutionally more generous than others. They like to give; they like to lighten burdens, and to help the blind and the weak over difficult roads. This, indeed, is beautiful, charming, as are also other wild flowers often found in hedgeroots or in rocky places. Even the tvorst man has the seal of God upon him somewhere. We must not forget that man is man,, whatever be his creed or his status; and that his very inanhood should be the guarantee of some excellence. The men of the world and the men of the church are God’s j the barren rock is His, as is the glowing garden of the sunniest summer, — the worm crawling on the outermost edge of life, and the angel shining above the stars are both under the care of God. Do not, then, speak of one man as if he were created by the devil, and another as if descended from heaven. Let us even in the worst expect to find some broken ray of former glory, as in the best we shall find some evil which makes us mourn that he is not better still.

Then there is a relative goodness. An action may be bad in its motive, yet good in its result. Charity may be given from a corrupt motive; behaviour before the world may be regulated by a system of selfish calculation; self-control may be the price paid for social promotion. Goodness is in reality a question of the heart, rather than a sign of the hand.

III. What, then, does Jesus Christ require in men?

What is that something” more which is by imphcation insisted upon in the text? What do ye more than others? Look at the word ^’ do/^ it occurs in both texts. ^’’DO not even the publicans the same?^^ What DO ye more than others? So long as men look merely at their actions, they will have no true and proper mastery over life. Actions are deceptive when looked at in certain lights. Fruits are different from actions: fruits are natural, they really represent the quality of the trees by which they were produced; and herein is that saying true A good tree cannot bringforth evil fruit.’’^ An action may be done for an object: an action may be seemingly good, yet essentially bad, and the reality, not the relativity, must be taken as proving the quality of the tree.

In the texts, Jesus uses the word Bo; immediately “afterwards He uses a word which throws light upon His meaning: Instead of Bo, He says BE! Between these words there is all the difference that there is between the mechanical and the spiritual.” Be ye perfect, even as your Father in heaven is perfect.” Jesus insists upon life. He goes to the fountain. He first calls us to Be, and afterwards to Do, Where the heart is right, the hand will be right. The stream may travel a rough course; it may be impeded, discoloured, and otherwise vitiated; but these are the accidents of the way, not the defects of the source. ^’^ As a man thinketh in his heart, so is he.”

We are, then to do more, because we are to he more. The natmal daisy does more than the artificial rose, because it is more. The poorest little child does more than the most elaborate marble statue, because it is more. The least in the kingdom of heaven does more than John the Baptist, because he is more. “Ye must be boen again:” there must be a new worker before there can be new works: the spirit is the mwn.

IV. We shall see still farther into these principles if we look a little into their possible applications. The principle is, that in Jesus Christ we are called to spiritual life rather than to outward form, and that this spiritual life is to prove itself by a behaviour superior to the best conduct of the best pagans.

First: Peesonal behaviour is to be spiritual. We are to act from Christianised or sanctified motive. We are to deny ourselves pleasures and gratifications for Christ’s sake. We are to appeal to spiritual judgments when reviled or misunderstood.

Second: Chuech discipline is to be spiritual. If a man be expelled for drunkenness, or falsehood, or any gross crime, what do we more than others? do not even the publicans the same? There should be a discipline of the heart.

Third: Oue whole view and treatment of the WOELD is to be spiritual. We are to use the world as not abusing it. We are to have riches as if we had them not. If we hoard them and trust them do not even the publicans the same? If we covet the honours of the world and fear its frowns do not even the publicans the same? If we go to its wells to quench our souls thirsty what do we more than others?

We are called to high life.” Love your enemies,’’ etc. Cause your sun to rise on the evil and the good, and the rain of your grace and help to fall on the just and on the unjust. Ye are the light of the world! Ye are the salt of the earth! Make your calling and election sure! Arise, shine, for thy light is come.’’ io6