1 Corinthians 6:1-20

1. A repugnance on the part of Christians to all which is repugnant to their Lord; as e.g. those vices to which allusion is made in the context, practised by the heathen, but hateful to those who name the Name of Christ.

2. A cultivation of the spirit of brotherly love. The "one spirit" must needs be a spirit of true love, linking together the members of the mystical body of Christ, and disposing them to a sympathetic and harmonious action.—T.

1 Corinthians 6:19, 1 Corinthians 6:20

A purchased possession.

Every noble character and life is based upon self renunciation. A man, in order to make his mark upon the world, must lose himself in some great cause, that e.g. of his country, of science, of art, of humanity. Is there an all absorbing aim in which men generally may justly lose themselves? If there be, it must be the highest, all comprehending, perfectly and lastingly satisfactory. Christians have found this secret: they live to God in Christ. They are not their own, for they are bought, they are owned by the Son of God.

I. THE STATE OF BONDAGE FROM WHICH CHRISTIANS ARE RANSOMED.

1. There was a time, a state, in which they thought themselves "their own." They followed their own desires and went their own way.

2. But in reality they were in bondage—to the Law and its sentence of condemnation; to sin and its cruel fetters; to Satan and his wretched service.

3. The power of evil then fostered the delusion of liberty, flattered pride and fostered selfishness, all the while drawing tighter and tighter the chains of spiritual bondage.

II. THE LIBERATOR TO WHOM CHRISTIANS ARE INDEBTED FOR THEIR REDEMPTION. They were ransomed:

1. By One whose laws and service had been forsaken and despised.

2. By One without whose help bondage would have been eternal.

3. By One upon whom we sinful men had no claim based upon right and justice.

4. By One whose heart was moved with pity by the sad spectacle of our slavery.

5. By One who graciously resolved to do and to suffer all that might be involved in the work of our deliverance.

III. THE COST AT WHICH CHRISTIANS WERE RANSOMED FROM SLAVERY AND PURCHASED AS THE FREE BONDMEN OF GOD.

1. It was a price which no mere man could by any possibility have paid.

2. It was a price which could not be reckoned and estimated in any earthly or human equivalent.

3. It was a price in order to pay which it was necessary that the Son of God should become incarnate, and empty himself of his glory.

4. It was a price which consisted in "the precious blood of Christ."

IV. THE OBLIGATIONS WHICH THIS PURCHASE AND REDEMPTION LAY UPON CHRISTIANS. These may be regarded in two aspects.

1. Negatively. "Ye are not your own." Your heart is not your own, but Christ's; your thoughts are not your own, but his who liveth in you; your time is not your own, but is redeemed for the Redeemer; your abilities and influence are not your own, but are to be consecrated to him to whom you owe both them and the bias which has been given them; your property is not your own, but his who claims your all.

2. Positively. "Glorify God therefore." The praise is due to him who in his own mind conceived the purpose of redemption. The service is due to him whom to love is of necessity to serve. All the faculties of our nature and all the opportunities of our life may well be laid, as a consecrated offering, upon the altar of God, whose we are, not only by right of creation, but by right of grace and redemption, whose we are by every tie, and whom we are bound to serve as the best expression of our gratitude and the best exercise of our liberty.—T.

1 Corinthians 6:20

"Glorify God."

"The heavens declare the glory of God." Hosts of angelic and glorified spirits give "glory, honour, and thanksgiving unto him." "All nations whom he hath made shall come and glorify his Name."

"And shall man alone be dumb

Till this glorious kingdom come?

No! the Church delights to raise

Psalms and hymns and songs of praise."

I. ON WHAT GROUNDS SHOULD CHRISTIANS GLORIFY GOD? This is a reasonable service, a reasonable requirement.

1. God has a natural right over us, i.e. by his creative power and providential care. "Man's chief end," says a famous Catechism, "is to glorify God."

2. Redemption is the great reason adduced why Christians should glorify God. This is the doctrine of the context. The claim of purchase is added to the claim of creation.

II. FROM WHAT MOTIVES SHOULD CHRISTIANS GLORIFY GOD?

1. From a remembrance of the danger and ruin consequent upon any other end in life. Exemplified in Scripture history, as in the instance of Belshazzar, to whom it was said, "The God, etc., hast thou not glorified," and in the instance of Herod, who "gave not God the glory."

2. From a grateful acknowledgment of the love and grace to which they are indebted for their redemption. The ransom and redemption do indeed avail for all men; but multitudes are insensible to the loving kindness of the Lord. They who have tasted and seen that the Lord is good are prompted by their experience to yield themselves to the service of their Saviour.

3. From a desire to secure their own highest happiness. They have learned how every other principle of life fails to yield a deep and lasting satisfaction; and now they are learning, by happy experience, how truly blessed is the life which is unto the Lord of love and glory. This is exemplified in the history of this very Apostle Paul.

4. From a delight in the Divine commands. It is an invitation, bat it is also a behest: "Glorify God." And nothing is so congenial to the Christian as what is enjoined upon him by his Lord's authority.

III. IS WHAT MANNER MAY CHRISTIANS GLORIFY GOD?

1. By praise, "Whoso offereth praise glorifieth me." "Confess that Jesus Christ is Lord, to the glory of God the Father." Public, cordial, unceasing praises should ascend from every company of the redeemed.

2. By obedience and service; and that not only of spirit, as is presumed, but of body, as is here expressed. The occasion of this chapter, the prevalence of sensual sin, seems to give an especially appositeness and force to this admonition, "Glorify God in your body." That which had been the instrument of unrighteousness and uncleanness, becomes, through the redemption of Christ, the instrument of obedience and holiness.—T.

1 Corinthians 6:1-8

Christians and the law courts.

How far are Paul's exhortations applicable to believers in the present day? Amongst the ancients, laws were often unjust, judges venal, and frequently certain objectionable formalities, such as adjuration by false deities, had to be observed. In our own land and time these things happily are not as of old. Yet even amongst us there are laws tainted with injustice, and there is not a little in our modes of legal procedure which is objectionable. Legal proceedings are sometimes necessary. Paul appealed to Caesar. And our duty to society may render it incumbent upon us not to allow an evil doer to escape. Nevertheless litigation between professing Christians—

I. OFTEN PRESENTS A MELANCHOLY SPECTACLE.

1. The principals frequently receive injury.—Not in pocket only; and in this respect he who gains the suit is generally little better off than he who loses. But morally and spiritually. Anger is excited, and ill feeling, if not positive hatred, towards the opponent. There is the direst temptation to take every possible advantage. The legal atmosphere is largely of the earth, earthy, and does not engender the state of mind needful for the beautiful but very heart searching petition, "Forgive us our trespasses as we forgive them that trespass against us." The prayer, "Lead us not into temptation," may indeed be offered, for the man who loves legal contests requires no leading into temptation, since he runs into it headlong of his own accord.

2. Brings scandal upon the Church. Both as

The world judges all by those it sees. Irritated, if not vengeful, litigants will be taken as samples fairly representing the "Church of the redeemed." Thus:

3. Christianity itself becomes lowered in the estimation of men. To them it will seem as though the religion of peace, forbearance, unity, and love had failed at its very headquarters. So:

4. A great in fury is done to the world. By prejudicing it against the truth whereby alone it can be saved. Faulty Christian conduct drives men away from Christianity itself. Professors of religion have made ninny atheists.

II. MUCH LITIGATION MIGHT BE AVOIDED BY:

1. Desiring only the right. Men who want their due and a little more rush to the courts. Many who think themselves very just are very unjust in their desires. It is very easy to become unjust almost unconsciously. If men would only judge their own cause justly there would often be an end of the dispute. It is astonishing how many men fail in forming a fair estimate of their own claims: there seems an almost invincible tendency to exaggeration. We should sternly educate ourselves in principles of justice. We should judge cur own cause impartially, as though it were not our own.

2. Being content oftentimes to take less than our due. The law promises to us all that we can claim, but we should not always seek all that we can claim. A spirit of sacrifice is not unchristian. "Suffering wrongfully" is not altogether deprecated in Holy Writ. Even if we are smitten on the cheek, our Master does not counsel to instantly cast our assailant into prison, and to keep him there until he has paid the last farthing of damages. Forgiveness, disposition to pass by injury, the most charitable view of an opponent's motives and conduct,—these things are "of Christ."

3. Not making great matters of little. If theoretically we deem ourselves justified in going to taw, we may well ask ourselves the question—Is the matter in dispute worth disputing, and worth causing the evils likely to arise therefrom?

4. Remembrance of our relationship. "All ye are brethren." If Christians, we are trying to do the same work, to follow the same Lord, to serve the same God, to reach the same home. Is the contemplated litigation consistent with this relationship, and is it likely to promote "brotherly love"? And here we must avoid becoming prejudiced against our opponent. Opposing us, being on the other side, often makes all the difference. If on our side, a man is evidently a Christian, consistent, a credit to the community; but if against us, he is very apt to be everything objectionable. So some have a very easy conscience in going to law against a brother, because before doing so they have mentally ejected him from the brotherhood on account of his numerous delinquencies.

5. Submitting the matter in dispute to the arbitration of Christian brethren. Earnestly does the apostle recommend this course. He seeks to arouse the spiritually dormant Corinthians by the sarcastic supposition that, with all their boasted wisdom, they have not a man sufficiently wise to arbitrate in a case of dispute between two brethren. He unfolds a startling truth respecting believers, viz. that hereafter they shall judge

This declaration has much mystery attaching to it, but it accords with Christ's promise to his disciples, that they should sit upon twelve thrones and judge the twelve tribes of Israel (Matthew 19:28; see also Revelation 3:21). And Jude tells us (Jude 1:6) that fallen angels are reserved for future judgment. We get thus a glimpse of the future exaltation of the redeemed. Having shared in the shame of Christ, they will share in his glory and power. He is the great Judge, but they will be identified with him in judgment. "I in them, and they in me." As the Law on Sinai was ordained by means of angels, so the saints shall administer the kingdom of their Lord.

1 Corinthians 6:9-11

Our inheritance in peril

I. WHAT OUR INHERITANCE IS. "The kingdom of God:" present, but chiefly future. Of which Peter speaks (2 Peter 3:13), "We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." Heaven, and the heavenly life, and the heavenly joys; the "rest that remaineth for the people of God;" the nightless, sinless, curseless, painless land; the "many mansions" of the Father's house; the eternal home, where we "shall see his face." This inheritance is in a certain sense the inheritance of all, since Christ died for the sins of the world. The gospel invitation is addressed to all. We disinherit ourselves.

II. SINS WHICH HINDER US FROM INHERITING THE KINGDOM OF GOD.

1. Sins of sensuality. Brutal lusts; unholy indulgence. Amongst the ancients (and also amongst the moderns too) vices existed which must not be so much as named amongst the decent and pure.

2. Idolatry. If we serve false gods, how can we expect a reward from the true God? Some have keen eyes for injuries done to men; idolatry is a preeminent sin against God. And we may be thorough idolaters whilst we are professed Christians. What is that which occupies the throne of our heart and of our life? Is it an idol or is it God?

3. Theft, covetousness, extortion. These may be grouped together. They do not seem so heinous as the foregoing, but they are associated with them—and through them, equally with the others, may the inheritance be lost. Such sin shows that our heart is not right either towards man or God. And the three are much upon a par. Yet many a man would be horrified at the thought of being a thief who is not at all horrified at being undoubtedly covetous and extortionate. How names betray us! Why, what is covetousness but theft in the bud? And extortion is theft—unmitigated theft—in the blossom! Many a man steals mentally, and is as guilty as if he stole actually; for nothing but the restraints of society and the dock keep his hands still. And he passes for an honest man! Many a theft is committed in a court of justice before the very eyes of judge and jury, and sometimes with the assistance of a bewigged counsel; for example, when a man is striving to get more than his due.

4. Drunkenness. This curse of our land—what men lose by it! Health, respect, friends, position, home, wealth—and the kingdom of God.

5. Foul language. Reviling, railing, sins of the tongue. Foul lips which speak of a foul heart, for the sweet fountain sends not forth bitter waters. Sins such as these entail the forfeiture of the great inheritance. Plainly are we here taught that a nominal faith can never save us. All the profession in the world cannot carry us an inch towards the promised land. It is the old pagan notion that religion consists in outward observances and not in heart and life.

III. THESE HINDRANCES MAY BE REMOVED. Here is consolation for great sinners—and who are small ones? When a man is deeply convinced of sin he is often tempted to despair. Can I, the unclean, the immoral, the foul mouthed, the foul hearted, enter into the kingdom of ineffable holiness? It seems impossible. But after detailing some of the vilest acts of which humanity can be guilty, the apostle turns upon the Corinthians and says, "And such were some of you." Of greatest sinners God has sometimes made greatest saints. If the heart be contrite, there is no cause for the abandonment of hope. The barriers which are insuperable to man can be cast down by the might of God. In our sin we need look to God, for none besides can aid us. Our sickness is beyond all skill save that of the great Physician.

IV. THE MANNER OF REMOVAL. The apostle speaks of "washing"—the great need of the defiled—and then directs attention to its twofold character. That the impure may enter into the all pure kingdom of God, two things are necessary.

1. Justification—which we receive through Christ (1 Corinthians 6:11). He took our place; he bore our sins; he made atonement for us. Our sins are imputed to him; his righteousness is imputed to us. Through him God can be just and yet the Justifier of the ungodly. "With his stripes we are healed; The blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7); he is able to save "to the uttermost;" "Though your sins be as scarlet, they shall be as white as snow" (Isaiah 1:18).

2. Sanctification—which we receive through the operation of "the Spirit of our God" (1 Corinthians 6:11), the Holy Ghost. Justification is that which is done for us; sanctification is that which is done in us. Yet one is not without the other. By the Divine Spirit we become "born again," "born of the Spirit," made pure inwardly; our affections purged, our desires corrected, our spiritual being controlled and purified (see John 3:3).

V. A CAUTION IMPLIED. "And such were some of you." Are ye becoming so again? We need beware of "going back" to those things which once barred our access to the kingdom of God, and which will do so again if indulged in. Our great inheritance may be lost after all! It will be, unless we "endure to the end." How earnest anxious, prayerful, watchful should we be lest we "come short"! There is One who is "able to keep us from falling" (Jude 1:24). "Cleave unto the Lord your God" (Joshua 23:8).—H.

1 Corinthians 6:12

The lawful and the expedient.

I. IT IS IMPORTANT TO ASCERTAIN WHAT IS LAWFUL FOR US IN LIFE. All things indifferent (i.e. not evil in themselves) are lawful for the Christian. He has the widest liberty. He is not under the restriction of the older economy. To him "every creature of God is good" (1 Timothy 4:4), and to be received with thanksgiving. The Christian must abide within the limits of the lawful. Nothing that seems expedient outside of the lawful must be touched by him. He is under the rule of righteousness, and must not allow himself in aught that is unrighteous. Note: Nothing is really expedient outside of the limits of the lawful, but many things may appear to be so.

II. BUT ANOTHER QUESTION HAS TO BE ANSWERED BEFORE CONDUCT CAN BE DETERMINED, VIZ.—WHAT IS EXPEDIENT WITHIN THE LIMITS OF THE LAWFUL? The Christian must not use his liberty indiscriminately; he must consider probable results. The end does not justify the means, but the end often determines whether means (justifiable in themselves) shall be used or not. Means, good enough in themselves, may under certain conditions lead to most undesirable ends; those ends foreseen determine for the believer that those means shall not be employed. The Christian has to select the truly expedient out of the truly lawful. It has been well said, "Unlawful things ruin thousands, lawful things (unlawfully used) ten thousands." And also, "Nowhere does the devil build his little chapels more cunningly than right by the side of the temple of Christian liberty." A Christian, before availing himself of his liberty, had need ask such questions as the following:—

1. What will be the effect upon myself? Shall I be made less spiritual, less useful, less pleasing to God? All that we do we do more or less "unto ourselves." We mould ourselves very largely by what we allow to ourselves.

2. What will be the effect upon my liberty! Liberty may commit suicide. Undue indulgence of liberty results in slavery. Paul was intensely anxious "not to be brought under the power of any;" even lawful, thing. It is of the greatest importance to the moral health and needful freedom of the soul that it should not be in subjection to any appetite or desire, however innocent.

3. What will be the effect upon my fellows? Will it aid or hinder them? "No man liveth unto himself." Every man is "a man of influence." Innocent things to us may be by no means innocent things to others. By example we may lead men to destruction, whilst we withal escape. "If meat make my brother to offend, I will eat no flesh while the world standeth" (1 Corinthians 8:13).

4. How will my conduct appear to God? Is this that I propose to do, not only good in itself, but the best thing for me to do at this time? Whatever the Christian does, he is to do to the glory of God, even in matters of eating and drinking. Can I do this to the glory of God? The familiar question, "Is it wrong to do this or to go thither?" is often both misleading and utterly irrelevant. The answer to the question may be "No." Then the fallacious reasoning follows, "If it is not wrong, I may do it without sin." Stop! that is unsound logic. The thing thoroughly right may be unutterably wrong! "All things are lawful unto me, but all things are not expedient," and the Christian is bound by every obligation to do that which is expedient within the realms of the lawful. He must do what is best; to do aught else is to sin. What he ought to do, and what he may do lawfully, are often two very different things. "Ye are not your own; for ye are bought with a price" (1 Corinthians 6:19, 1 Corinthians 6:20).—H.

1 Corinthians 6:13-19

Duties to the body.

Christianity concerns itself about man's body as well as about man's soul. Christianity is a religion for man—for a whole man. When considering matters of religion, we are apt to leave the body too much out of account. Our remissness might be corrected if we remembered how large an influence the body has upon the mind and soul.

I. CONSIDER WHAT CHRISTIANITY SAYS ABOUT THE BODY. It is:

1. For the Lord.

2. A temple of the Holy Ghost. Solemn thought! How true—yet how often forgotten! Whilst in the body, God dwells in us. The body is the outer framework of the sanctuary of the Divine Spirit. It is thus consecrated for a high, holy, and sacred purpose. It is God's possession and dwelling place, like the temple of old. Thus:

3. It is not our own. Then we must not deaf with it as though it were. It has been bought by Christ, and should be freely and fully surrendered to him. When we give him our heart we should give him our body also. Many forget to do this.

4. Cared for by God. "The Lord is for the body." He preserves, feeds, clothes, shelters, guards it. How soon it would perish if uncared for by him!

5. To be raised. The resurrection of the body is a cardinal doctrine of Christianity, and insisted upon at great length by the apostle in the fifteenth chapter of this Epistle. We are but too apt to ignore this, and practically to conclude that at death we shall part with the body forever. We think it worthless, but God does not. He will raise it in a glorified form. Its present constitution will be greatly changed, as the apostle intimates in 1 Corinthians 6:13. The time will come when the body will not be sustained, as it now is, by meats. It will be a "glorious body" (Philippians 3:21), a "spiritual body" (1 Corinthians 15:44).

II. THESE TRUTHS RESPECTING THE BODY SHOULD:

1. Greatly ennoble it in our estimation. It is not to be thought lightly of or treated with contempt. Ancient philosophy taught hatred of the body, but ancient philosophy is not Christianity. We must not despise the body; this is a dire mistake often perpetrated. The body has a great part to play both here and hereafter. It has been an occasion of sin—often is a burden; but it is in the hands of God, and he will fully redeem and glorify it. It is his workmanship, thrown much out of gear by evil; but he shall rectify its defects, and make it "meet for the inheritance."

2. Lead us to use it most carefully. Being precious in God's sight, purchased by Christ, tenanted by the Divine Spirit,—shall we deal with it as though it were a common thing? There is one sin mentioned by the apostle which injures the body grievously, and utterly outrages the Divine intent concerning it. Let us guard carefully against this and kindred evils; terrible will be the punishment of those who defile the temple of the Holy Ghost, and who prostitute to base uses the "members of Christ. Pure body, pure mind, pure soul;—may this trinity of blessings be ours!—H.

1 Corinthians 6:1-8

On going to law.

Among other evils at Corinth calling for correction, a litigious spirit had begun to show itself, fostered doubtless by the unpleasant friction of parties. Brother went to law with brother before the heathen tribunals, and the Christian name was thereby brought into ill repute. For this the apostle rebukes them, and assigns weighty reasons why they should settle their disputes otherwise.

I. THE JUDICIAL FUNCTION OF THE SAINTS. All judgment has been committed to Christ (John 5:22), and in the exercise of this function his saints are associated with him. Suffering with him here, they shall reign with him hereafter (2 Timothy 2:12), a kingdom being given to them (Daniel 7:22; Matthew 19:28); and when he comes again he will be accompanied by them in glory (Jud 1 Corinthians 1:14, 1 Corinthians 1:15). In this capacity they shall judge, not only mankind, but also the angels. Whether the apostle has in view good angels or bad, it is not essential to inquire; the point is that the judicial dignity of the saints is so great that they shall sit in judgment even on angelic beings. How wonderful an honour! Meantime we share in the humiliation of our Lord. The saints are not exalted to the judgment seats of the earth. They walk here as kings in disguise, unknown by a world that lets itself be governed by the prince of darkness. Even now they exercise a judging influence, their holy lives condemning the ungodly around them; but the full manifestation of their judicial function is reserved for the time when Jesus comes in power. Oh, it will be a bright day for this world when holiness is exalted to the throne and all the evil of earth and hell is summoned to its bar, when the moral confusion meantime prevailing shall give place to the fair order of the reign of righteousness! What manner of persons ought they to be who are appointed to judge the universe of men and angels?

II. THE RIGHT SETTLEMENT OF DISPUTES BETWEEN CHRISTIANS.

1. Do not take them to a heathen court. To seek redress from unbelievers is an offence against Christian dignity. If the saints are to judge the world, why go to this same world for judgment? These pagan magistrates shall yet stand at your bar; why demean yourselves by standing at theirs? The question comes, how far this rule is binding upon us. Are we forbidden in every case to go to law with a brother? Looking strictly at the case of a quarrel between two Christians, the spirit of the apostolic rule is certainly of permanent obligation. While our courts of law are free from many of the objectionable features of heathen tribunals, they are not so thoroughly Christian as to justify believers in appealing to them, especially when redress may be had otherwise. And it is as unseemly for brother to sue brother at law as for members of the same family. Paul's appeal to Caesar cannot be cited against his prohibtion here; for it was not a going to law at his own instance, but an appeal from one court to another where justice was more likely to be done.

2. Refer them to Christian arbitration. If the saints are to judge the world and angels, surely they are capable of deciding in matters pertaining to this life. Refer the quarrel to some wise Christian brother possessing the confidence of both parties, and let him judge. Arbitration has much to recommend it, even in matters purely civil; and in the case supposed, it tends to promote brotherly kindness, while securing the ends of equity. This does not warrant any judicial interference of the Church in matters properly belonging to the state. She is not to be "a judge or a divider" in secular affairs (Luke 12:14). It is in disputes arising between her own members that she is to adopt this method of friendly settlement.

III. THE AVOIDANCE OF DISPUTES. If quarrels between Christians arise, let them be settled as directed; but why should they arise? "Why not rather take wrong? why not rather be defrauded?" This is the spirit of our Lord's teaching (Matthew 5:38-40), which goes to the root of the evil. Instead of insisting on your legal pound of flesh, it is better to suffer yourselves to be wronged. This is the sublime unselfishness of Christianity. Unworkable? On this principle Jesus acted (1 Peter 2:23), and Paul (1 Corinthians 4:12); and in proportion as it pervades society will wrong doing cease. There is something higher than mere rights, something diviner than legal justice; it is to "endure griefs, suffering wrongfully," in the spirit of him who won his triumph by the cross. Thus willing to suffer injustice, while careful to do no wrong, disputes will be avoided.—B.

1 Corinthians 6:9-11

Before and after: two pictures.

The apostle reminds them that wrong doing of every kind excludes from the kingdom of God, and that consequently their quarrels and litigation are bringing them into danger. They are forgetting the meaning of their conversion.

I. OUR ORIGINAL CONDITION. Though this dark picture is meant to represent sinners at Corinth, its general features are universally applicable.

1. Sin is various, yet one. The branches are many, but they grow out of the same root. "For out of the heart come forth evil thoughts, murders," etc. (Matthew 15:19). They are all "works of the flesh" (Galatians 5:19-21), conceived in the heart and brought forth in the life. Some are sins directly against God; some against our neighbour's person, estate, good name; some against ourselves. Let us not excuse ourselves by looking on another's sin, and thanking God we are free from that. In some other form it besets us, and "Whosoever shall keep the whole Law, and yet stumble in one point, he is become guilty of all" (James 2:10, James 2:11). How awful a thing is sin! Let it work its way, and it will utterly corrupt soul and body, the family and society. Every man has in him by nature the seed whence these fruits of Sodom grow.

2. The practice of sin excludes from the kingdom of God. Between such sins and the kingdom there is an absolute contradiction. The kingdom is righteousness (Romans 14:17), and these are forms of unrighteousness. Religion and morality, faith and works, creed and conduct, go together. "Regenerate thieves! regenerate libertines! regenerate extortioners! There is a horrible contradiction in the very thought" (F. W. Robertson). Let us guard against deception here. No amount of outward observance can atone for an immoral life. "Without are the dogs" (Revelation 22:15).

II. OUR CHANGED CONDITION, At conversion all this is changed. We become new creatures, the old things passing away (2 Corinthians 5:17). Three aspects of this change are mentioned.

1. Washing. Sin is pollution, and from this we are cleansed by the blood of Jesus (1 John 1:7), "Through the washing of regeneration and renewing of the Holy Ghost" (Titus 3:5). This is set forth in baptism, and it was a prominent idea in the Old Testament ritual (Exodus 40:30-32; Psalms 51:7).

2. Sanctification. Devoted to sin once, we arc now consecrated to God. We are separated from the world and devoted to the service of Christ.

3. Justification. The guilt of sin is removed, and we are accepted as righteous in Christ on the ground of what he has done for us. And this many sided blessing of salvation is procured for us by the Lord Jesus Christ, and applied to us by the Spirit of our God.

Compare these two pictures and:

1. Ask which of them represents you. Have you been washed, sanctified, justified? Is there a "but" in your spiritual history, dividing the new from the old?

2. Learn your indebtedness to saving grace, and be humble and grateful.

3. Have done with sin in every form. It is a return to the condition from which you have been delivered. "Put off the old man with his doings."—B.

1 Corinthians 6:12-20

Abuse of Christian liberty.

It appears that the principle of Christian liberty, "All things are lawful for me," had been greatly abused by some in the Church at Corinth. It was cited in defence of fornication, as well as of eating all kinds of meats. They confounded it with the philosophical maxim that man is the measure for himself; from which they drew the conclusion that the sexual appetite may be gratified in the same indiscriminate way as that of hunger. This pernicious abuse the apostle corrects, first by setting the doctrine of Christian freedom in its true light, and then by presenting a variety of arguments against the sin of fornication.

I. CHRISTIAN LIBERTY, ITS GROUNDS AND LIMITS, "All things are lawful for me." Under. the old dispensation there was curtailment of freedom in respect of meats and drinks and days; but this is now removed. In Jesus Christ the believer is restored to dominion over the creatures, all things being put under his feet (Psalms 8:6; Hebrews 2:7-9). "All things are yours" (1 Corinthians 3:22). The world and its contents exist for the sons of God, to subserve their welfare. But this large freedom has obvious limitations.

1. The limit of expediency. Many things in our power may not be for our good, either in themselves or because of special circumstances. This is true of foods, and of many forms of work and pleasure lawful in themselves. Here, too, the good of others comes into view as a limiting consideration. The exercise of my liberty must be tempered by a regard to the welfare of my brother (1 Corinthians 8:13). Apply this to certain forms of amusement, the use of wine, etc.

2. The limit imposed by the duty of preserving our liberty. "I will not be brought under the power of any." "Every creature of God is good" (1 Timothy 4:4), but only when used as a servant. We must not suffer ourselves to be brought into bondage to anything. Music, e.g., is a legitimate and healthful enjoyment, but I must not become its slave.

II. THE SIN OF FORNICATION.

1. Fornication is not warranted by the analogy of meats. "Meats for the belly, and the belly for meats." The one has been created for the other. The stomach demands food, and all kinds of food have been made for the stomach; hence it is lawful to eat whatever is good for us. But there is no similar adaptation between the body and sensuality. The one was not made for the other. Again, both the belly and its food belong to a transitory condition of things. Both shall be brought to nought when this present world age is completed, and the natural body becomes the spiritual body. But the body shall not thus perish; it has an eternal destiny. In both these respects, therefore, the analogy fails; and fornication cannot be defended as a case of nature.

2. It takes away from Christ that which belongs to him. The Christian's body is the Lord's.