ANDREW GRAY (PERTH)
FREE CHURCH PULPIT VOL. ONE
SERMON XXV.
RELIGIOUS DIVISIONS.
(Preached at the opening of The Free Synod of Perth, 16th April 1655
BY THE REV. ANDREW GRAY, PERTH.
"Suppose ye that I am come to give peace on earth? I
tell you, nay; but rather division" - Luke xii. 31.
My Brethren, here
is surely a startling declaration. Can there have been any mistake in regarding
Christianity as the religion of peace? Division! Is division the proper fruit
of our holy faith? What is the meaning of this? The text seems to combat a
wrong idea; and the error it assails consists in supposing that Christ came to
give peace on earth. "Suppose ye that I am come to give peace on earth? I tell
you, nay; but rather divison." And these words are spoken by the Prince of
Peace. Yea, Jesus also says, " Think not that I am come to send peace on earth:
I came not to send peace, but a sword." (Matt. x. 34.) "I am come to send fire
on the earth : - from henceforth there shall be five in one house divided,
three against two, and two against three. The father shall be divided against
the son, and the son against the father; the mother against the daughter, and
the daughter against the mother; the mother-in-law against the daughter-in-law,
and the daughter- in-law against the mother-in-law." (Luke xii. 49, 52, 53.)
Such was the marvellous language of Him concerning whose advent the
seraphie anthem had proclaimed, "Glory to God in the highest, and on earth
peace, good-will towards men !" Were the angels deceived ? We must look into
this mystery. Our Lord tells us in the text what his mission is to do; and it
is clear, from what he says, that the truth upon that point is more complex and
extensive than is sometimes imagined. An inquiry into the whole truth regarding
it will be a fitting commencement of the discussion of our present subject.
I. Let us inquire, then, into the Scripture doctrine with regard to the effects
or consequences of the mission of Christ. Christs mission into our world
has two sets of effects. There are its effects upon the Christian believer, and
its effects upon human society.
1. There are its effects upon the true
believer of the gospel. These are manifold and great. It is impossible here to
speak of them at length. But in order to the object we have in view, they may
be exhibited in the following four particulars, which perhaps will be found to
be more or less comprehensive of them all.
1st, Let us take, in the first
place, the effect upon the believer in respect of his relation to God. That
effect is peace. Our text was not meant to deny it. "We have peace with God
through our Lord Jesus Christ." The Saviour came to bear the curse - to take
away the wrath - to mediate between God and sinners, so that the child of wrath
might become a member of Gods blessed family. He saw men separated by
their iniquities from the friendship of God, and lying under just condemnation.
He pitied their miserable case. He saw them ready to perish through the anger
of the holy Sovereign of all. His errand was to appease that anger, and to save
them from it for ever. It was not in vain that he interposed. He satisfied
justice - he expiated sin - he redressed the wrongs of the law - and made peace
for his people. "There is now no condemnation to them that are in Christ
Jesus." There is condemnation to others. "The wrath of God abideth" on them
that do not hear. But such as are in Him have "peace from God the Father." He
offers them that peace. "Peace," he has said "I leave with you; my peace I give
unto you: not as the world giveth, give I unto you. Let not your heart be
troubled, neither let it be afraid."
2d, Consider, in the second place, the
effect upon the believer as regards his own dispositions and feelings. Here
also it is peace. "The fruit of the Spirit is peace." "The kingdom of God is
righteousness and peace, and joy in the Holy Ghost." Christ came to take the
bitterness and enmity out of our hearts, and to reconcile us to God. He came,
not only to pacify justice towards his people, but also to pacify them towards
God. There is hostility, there is war, against the all the perfections, the
great work of God, in every sinners heart. His carnal mind is enmity
against God. But Christ slays that enmity. puts an end to that unnatural
and impious war. He makes the weapon of rebellion to drop from the
sinners hands. He gives the spirit amity and love to every one that
believes. Changing the disposition of his people, he turns them to God. They no
longer stand aloof-and no longer oppose. As the hart for the water brooks, they
thirst for God. They come to God - they walk with God - they joy in God as
their portion. Through the Spirit of adoption, wherewith he fills them, they
cry unto God, Abba, Father. Is the conscience of a sinner troubled and
clamorous from a sense of guilt - is his soul distracted by the terrors of the
Lord? There is peace for his conscience, there is deliverance and rest for his
soul, in Jesus. The Saviour speaks peace to his folk. He sprinkles them with
his blood, and their fears pass away; the alarms that shook them are felt no
more, and quietness and assurance succeed.
3rd, In the third place, attend
to the effect upon the believer with reference to his fellow-believers. Again
the effect is peace. He is united to them in love. Christ came to gather around
him a body of disciples, and to form them into a family, of which he is the
elder brother, the Head in whom they all rejoice, and through whom they have
pleasant fellowship together. The consequence is, that each of them is allied
to all the rest; there is one body, and one Spirit; one Lord, one faith, one
baptism, one God and Father of all, who is above all, and through all, and in
them all.
4th, Notice, lastly, the effect upon the believer with reference
to them that are without. True it is that Christ came to draw a people for
himself out of the world. "Come out from among them, and be ye separate," is
indeed his call to every sinner to whom the gospel is preached. And the
believer is one who has obeyed that call. But the believer is not the enemy of
those he has forsaken. On the contrary, he was never truly their friend until
he forsook them. While unsaved himself, he cared not for their salvation. But
he pities them now. Christ has taught him to pity them. We are told that "The
Spirit and the Bride say, come." The Bride, that is, the Church of believers,
say "come"! Come, ye perishing, come to Jesus! Come and receive salvation! Come
ye rebels, who have provoked the wrath of God; the olive branch of peace is
extended to you; come, and be forgiven, and reconciled, and made kings and
priests unto God!
Such, then, are the effects of the Redeemers
mission, as exemplified in the case of believers. We find not in them anything
that corresponds with the declaration in the text. Still that declaration must
be true. Let us continue our search. Let us go on to consider its effects upon
human society.
2. The effects, or consequences, upon human society, may be
divided into ultimate and immediate.
1st, Those that are ultimate. They are
of the happiest kind. The description in the passage from which our text is
taken does not suit them at all. Scripture pourtrays them in most attractive
terms. "The mountains," we are told, "shall bring peace to the people, and the
little hills, by righteousness." "He shall come down like rain upon the mown
grass; as showers that water the earth. In his days shall the righteous
flourish, and abundance of peace, so long as the moon endureth." "The kings of
Tarshish and of the isles shall bring presents; the kings of Sheba and Seba
shall offer gifts. Yea, all kings shall fall down before them; all nations
shall serve him" "His name shall endure for name shall be continued as long as
the sun; and men shall be blessed in him; all nations shall call him blessed."
(Ps. xxxii. 3, 6 - 7,1 "They shall beat their swords into ploughshares, and
their spears into pruning-hooks; nation shall not lift the sword against
nation, nor shall they learn war any more." (Is. ii. 4.) "The wolf, also, shall
lie down with the lamb, and the leopard shall lie down with the kid; and the
calf and the young lion, and the fatling together; and a little child lead
them. And the cow and the bear shall feed; their young ones shall lie down
together; and the lion shall eat straw like the ox. And the sucking child shall
play on the hole of the asp, and the weaned shall put his hand on the
cockatrices dent They shall not hurt nor destry in all my holy mountain;
for the earth shall be full of the knowledge of the Lord, as the waters cover
the sea. And in that day there shall be a root of Jesse, which shall stand for
an ensign of the people; to it shall the Gentiles seek: and his rest shall be
glorious." (Is. xi. 6 - 10. illustrious and blessed shall that time be! The
prediction of the angels shall be verified, and on earth there shall be peace.
2d, The immediate consequences. When we look into these, far different
scenes present themselves. It is here, undoubtedly, we must seek for the
fulfilment of our Lords remarkable words. But we must distinguish.
First, An immediate consequence of the mission of Jesus is the very
opposite of division. Wicked confederacies are occasioned by it. the kings of
the earth set themselves, and the rulers take counsel together against the
Lord, and against his Anointed, saying, Let us break their bands asunder, and
cast away their cords from us." The potentates of the world lay aside their
mutual jealousies, and cease from their wars with each other, in order that
they may unite their forces against the Messiah, to thwart him in his great
work of mercy, to bring trouble and disaster on his kingdom, and to overset his
throne! Rivals bury their enmities, and direct the course of their united rage,
against Jesus and his feeble followers. Pharisees and Sadducees cry out "Away
with him; crucify him." Herod and Pontius Pilate joy over his grave.
But,
secondly, and to come at last to the doctrine of the text, division and strife
among men are also immediate results of the mission of our Lord! His solemn
language on the subject can have no other meaning. has been said to show that
there is no real discrepancy between, the statements which tell of peace, and
love, and happiness, as the his work, and the blessings of his glorious reign.
And this, beyond dispute, is what he teaches when he says, "Suppose ye that I
am come to give peace on earth? I tell you, nay; but rather division." "1 came
not to send peace, but a sword."
II. Having thus arrived at the subject
which the text brings before us, and having ascertained what place, among the
effects of Christs mission, belongs to that particular effect of it which
we have now to consider, we go on to advert to some Scripture examples of the
feuds and about which Jesus foretold. The schisms and dinsensions which our
Lord sends on the earth may be classified. They are to be found in families,
among friends and companions, in the general community, and in the visible
Church.
1. In families An example is furnished in the family circle of
Jesus himself. His brethren, we are told, did not believe in him. (John vii. 1
- 10.) His own kinsmen took umbrage at his doctrine and claims. At the very
time when he was shunning publicity, because the Jews sought his life, they
tauntingly urged him to leave his retreat, insinuating that it was inconsistent
to put forth the pretensions he made, and not appear at the, head of his
followers; and hinting, that, if he was in earnest, and really was what he
professed to be, he would not stay in the remote district of Galilee, but would
go into Judea, and show himself to the world.
An instance of alienation in
its earliest stage occurs in the case of the man who was born blind. The
irritated Pharisees had summoned his parents to give testimony regarding the
miracle of his cure. His parents knew well that a great miracle had been
wrought upon him by Jesus; but, with the fear of expulsion from the synagogue
before their eyes, they shrunk from an honest confession of the truth, and left
their intrepid son, if he would not play the disingenuous part they had done,
to bear all the odium and the penalty alone. "He is of age," said they, ask
him; let him speak for himself." He did speak for himself - and honestly and
boldly did he speak. The consequence was, that his pa.rents and he were
ecclesiastically separated. They remained uncensured and did not forfeit their
privileges; while he, for his confession of Jesus, was cast out of the
synagogue. (John ix.)
2d, Christ makes strife among friends and companions.
An instance occurred in the case of himself and his disciples. There were many
who were attracted by the fame of his miracles, and who, on beholding the
Wonders of his power, attached themselves to him as adherents of his cause; but
of these, a large proportion were offended when. his doctrines began to be
unfolded; and, rather than embrace what he delivered, went back, and
walked with him no more.' (John vi. 60-66.)
Then, again, what a breach did
Christ make between Saul of Tarsus and the allies at Damascus, to whom the
former had letters from the authorities in Jerusalem. Instead of acting along
with the Jews of Damascus, in order to the suppression of the faith of
Jesus, Saul stood forth a bold champion of the doctrine of the cross, and a
formidable opponent of the party he had intended to assist and to lead. And the
Jews were not slow to resent the conduct of their friend. We are told that they
took counsel to kill him, watching the gates day and night. (Acts ix. 19
- 24.)
3d, Christ makes strife in the general community. There are many
examples of this. Pauls preaching at Antioch in Pisidia (Acts xiii. 42 -
50.) was followed by great disturbance - one portion of the citizens joyfully
receiving the gospel, and another "contradicting and blaspheming." In a similar
way a great rupture between the Jews and the Greeks was produced at Corinth.
The former, exasperated by the Apostles success, dragged him to
Gallios bar; and the latter, excited by the proceedings of the Jews, laid
hands on Sosthenes, the chief ruler of the synagogue, and beat him before the
judgment - seat. (Acts. xviii. 12 - 17.) At Ephesus, the spread of the gospel
issued in the tumult of Demetrius the silversmith. The whole city was filled
with confusion. An immense mob was formed. Some cried one thing, and some
another, and the greater part knew not wherefore they were met. When at length
a Jew tried to address the heathen multitude, their passion rose to such a
height, that for two long hours they shouted together, "Great is Diana of the
Ephesians." (Acts. xix. 23 - 34.) The appearance of Christs apostle in
the Temple threw Jerusalem into an uproar. All the city was moved on the
occasion, and the Roman garrison quelled the riot with difficulty. (Acts xxi.
27 - 36.)
We follow Paul into the Court of the Sanhedrim, and what do we
find? We find the Pharisees and Saddueéeb - quarrelling about him, and
the multitude is divided. "There arose a great cry; and the scribes that were
of the Pharisees part arose and strove, saying, we find no evil in this
man." And to that pass did the one thing come between these and the Sadducees,
that the chief captain, fearful lest Paul should be pulled in pieces among
them, sent a party of soldiers to his rescue. (Acts xxiii. 1 - 10.)
4.
Christ sends division into the visible Church. Take the following practical
illustrations of the fact.
1st, There is the controversy which arose at the
time of the feast of tabernacles, as recorded, John vii. 40 - 53. The
professors of the Jewish religion were then the visible Church, and the feast
of tabernacles wr one of its principal ordinances. It appears that Jesus drew
much attention, and powerfully impressed many of the worshippers. A great
arguement was raised. Some declared, "Of a truth this is theProphet. - And some
said plainly, "This it the Christ." On the other hand, it was maintained that
that could not be. "Shall Christ, the objectors said, "come out of
Galilee? Hath not the Scripture said, that Christ cometh of the seed of David,
and out of the town of Bethlehem where David was?" - "So there was a division
among the people because of him." The division was not restricted to the
people. It reached the rulers also. The voice of Nicodemus was heard in the
council, protesting that the claim of Jesus should be fairly examined, before
they presumed to reject it.
2nd, We have the history of the labours of
Paul and Barnabas at Iconium. - (Acts xiv. 1 - 7.) - There, as everywhere else,
they first addressed themselves to the Jews. With the Jews was the visible
Church, until the gospel came. The Jews, in each place, were the Church of God
in that place, until they had the offer of the gospel, and rejected it. Paul
and his colleague went therefore, on their arrival, to the synagogue of
Iconium, because the meetings of the Church were held in it. They did not
preach long before there was a schism. "They so spake," it is said, "that a
great multitude, both of the Jews and also of the Greeks, believed." But all
did not believe. There were "unbelieving Jews," who "stirred up the Gentiles,
and made their minds evil affected against the brethren." The servants of
Christ were unmoved by the opposition. They persevered more and more. "Long
time abode they, speaking boldly in the Lord." What was the consequence? The
consequence was, that "the multitude of the city was divided; and part held
with the Jews, and part with the apostles."
At length the apostles were
expelled from the place. The enemies of the truth proceeded to extremities
against them. "An assault was made both of the Gentiles and also of the Jews,
with the rulers, to use them despitefully and to stone them; they were ware of
it," and withdrew to other regions, "and there they preached the gospel."
3d, It is stated (Acts xvii. 1 - 8) that Paul and Silas came to
Theasalonica, "where was a synagogue of the Jews" - where, in other words, was
a branch of the visible Church. What did they do? "Paul, as his manner was,
went in unto them, and three Sabbath-days reasoned with them Out of the
Scriptures." Two things are to be noticed in the subsequent narrative. - First,
The fact that there was a great disturbance. "The Jews that believed not," "
took unto them certain lewd fellows of the baser sort, and gathered a company,
and set all the city in an uproar." "And they troubled the people, and the
rulers of the city."
Secondly, The time when the disturbance took place.
For three Sabbath-days Paul preached in the synagogue without molestation. Thea
his doctrine began to tell, and the fruit of the word appeared. Some of the
Jews believed, and "consorted with Paul and Silas, and of the devout Greeks, a
great multitude, and of the chief women not a few! After this occurred, the
enmity was awakened. The synagogue was now split in two.. Now the unbelieving
Jews were "moved with envy." - When. converts were made, a fierce faction
arose, thirsting for the blood of the preachers. The interference of the civil
power was demanded and "Jason. and certain brethren," the more conspicuous of
the adherants of Paul, were charged before the magistrates with countenancing
men who were sowers of sedition, and traitors to the laws! Paul might have
preached long enough had his preaching caused no impression, and gained no
proselytes to Christ. For anything he knew to the contrary, he might have
continued, from Sabbath to Sabbath indefinitely, to argue about Jesus of
Nazareth, while it seemed a mere fancy of his own, and all the notice the Jews
would. have taken of him might have been, What does this babbler say? Or
perhaps they would have even applauded his eloquence, and. been. interested
with his zeal; but when. he began. to do good to his hearers, and the power of
the crucified Saviours love, which was his theme, began. to be felt, the
serpent took the alarm, and the seed. of the serpent put forth the venom if
derived. from its parentage.
There was no more toleration for him then. He
was viewed as a dangerous innovator from that instant. He was a troubler of
Israel, whose mouth must be shut.
4th, Next, let us attend the great
apostle to Corinth, and consider his eventful sojourn. there. The record is in
Acta xviii, 1, 4 - 8, "After these things Paul departed from Atbens,.and came
to Corinth." "And he reasoned in the synagogue every Sabbath, and persuaded the
Jews and the Greeks. And.when Silas and Timothy were come from.Macedonia Paul
was pressed in the spirit, and testified to the Jews that Jesus was Christ. And
when they opposed themselves, and blasphemed, he shook his raiment, and said
unto them, Your blood be upon your own heads; I am clean.: from henceforth I
will go unto the Gentiles. And he departed thence, and entered into a certain
mans house, named Justus, one that worshipped God, whose house joined,
hard to the synagogue. And Crispus the chief ruler of the synagogue, believed
on the Lord with all his house; and many of the Corinthians hearing believed.,
and were baptized." .
What was it that fell out at Corinth on this occasion
?- There was a disruption of the Church, Paul, as his manner ever was, began by
addressing himself to those to whom belonged "the adoption, and the glory, and
the covenants and the giving of the. law, and the service of God, and. the
promises." The disruption ensued, as we have said. But, that we may better
understatid. and profit by the history, let several particulars be noticed,
First, - See what preceded the disruption. "He reasoned in the synagogue every
Sabbath, and persuaded the Jews and. the Greeks." There was a period of zealous
and faithful ministration. A work of seed-sowing was diligently prosecuted. The
professed worshippers of God were closely dealt with, and appeals were made to
their understanding, their consciences, and their hearts. All classes who
frequented the synagogue, both native Jews and Grecian proselytes, were
addressed. And this continued for some length of time.
Secondly, Mark how
the crisis was brought on. "When Silas and Timothy were come from Macedonia,
Paul was pressed in the spirit, and testified to the Jews that Jesus was
Christ." It is evident there was some change in the Apostles proceedings;
and that this change was connected with thu arrival of his companions. We learn
from previous chapters that the word had taken strong hold in the chief cities
of Macedonia; -and that, on the departure of Paul, Silas and Timothy had
remained there to encourage the numerous disciples, and to watch over the
progress of the gospel, The arrival at Corinth of these faithful allies,
bringing doubtless a cheering report from the field of their labours, stirred
the soul of the Apostle, and gave a new impulse to his seal. He felt now that
the time was come for more fully declaring the truth than he had hitherto
deemed it expedient to do, and for announcing the claims and prerogatives of
Marys crucified Son. Now he "testified to the Jews that Jesus was
Christ." He had not done this before. It is probable that he had contented
himself with combating, on the ground of Old Testament Scripture, the
prevailing Jewish prejudices and errors respecting the work and reign of the
promised Messiah. Discoursing of what the Messiah was to be, and what he was
appointed to do, he had reserved the mighty question, who the Messiah was, or
whether he had yet appeared. But he entered on that question now.. The Messiah,
said he, is come. The promise made unto the fathers has received its
fulfilment. Jesus of Nazareth is our long-expected Christ. I must not, I must
not, continue to keep back the great tidings. Unto you has been born in the
city of David - for you has been crucified on the hill of Calvary - and for you
has been raised from the dead, a Saviour, which is Christ the Lord. Believe in
Jesus of Nazarath, () ye Jews! He is your Prophet, your Priest, your King - He
is the Shepherd of Israel - He is the heir of Davids throne - the
government is already at his shoulders. Thus spake the Apostle. He told thorn
of Jesus the crucified - the risen - the exalted - the glorified. He claimed
their homage for Jesus as the Christ, their anointed king. They could not
endure his doctrine. While he reasoned of an abstract Messiah, they had
listened. Had he announced a carnal Messiah, an earthly monarch of the Church
of God, they would have hailed him as the messenger of joyful news; but - they
hated the doctrine of a spiritual prince already enthroned, and reigning over a
kingdom not of this world. Every unrenewed feeling recoiled from the thought;
many of his auditors "opposed themselves and blasphemed ;" and the crisis was
no longer delayed.
Thirdly, Observe, next, the disruption itself. The
Apostle found now that he must withdraw from the synagogue. His departure was
solemn. "When. they opposed themselves and blasphemed, he shook his raiment,
and said unto them, -Your blood be upon your own heads; I am clean; from
henceforth I will go unto the Gentiles." With these words, Paul took his
farewell; and, leaving his adversaries in the undisturbed possession of the
synagogue, retired to the house of one Justus hard by, and continued his
ministry there. Paul might have urged that, as the synagogue was a place set
apart for the service of the Lord God of Israel, and for the teaching of the
true doctrine concerning the Messiah, he and his friends had a right to the
possession of it; and that to exclude the servants of Jesus of Nazareth was to
exclude the very parties to whom the use of it justly belonged. He might have
represented that he, a Jew, had done nothing to forfeit the privilege that
pertained to him as a Jew - that he was an authorized and orthodox expounder of
the religion of the Jews - that he was an apostle of the Messiah of the Jews,
and was therefore entitled, in. the name of his Master, to occupy the synagogue
of the Jews, and to have the benefit of the temporalitics of the Church of the
Jews. The plea would have been good; and Paul suffered wrong when he was
obliged to leave the synagogue. The true Church of God at Corinth - that Church
for which the synagogue had professedly been built - existed now in the persons
of Paul and those who embraced his doctrine, and was virtually expelled from
the synagogue along with them.
But it was not for man, under the
circumstances of the time, to vindicate the rights of which the Church of God
was deprived. The Apostle wisely submitted in quietness, and left the
vindication of them to God.
Fourthly, Notice, in. fine, the subsequent
success. Having told that Paul withdrew to the house of Justus, the history
goes on to say, that "Crispus, the chief ruler of the synagogue, believed with
all his house: and many of the Corinthians, hearing, believed, and were
baptized." We know not whether Crispus accompanied Paul at the time of his
secession.; but, if he did not, he speedily followed him, moved more, it may
be, by the firmness and decision which he saw on that occasion, than by
anything he had previously heard from Pauls lips. The Corinthians, too,
were profoundly impressed; the house of Justus was crowded with listeners;
multitudes were awakened, and converted, and added, by baptism, to the Church.
- Was the disruption, then, an evil? Yes, an evil, no doubt it was, to the
party that rejected the gospel, whatever that party may have thought. It was
the end of their merciful visitation. - But it was not an evil, so far as the
cause of Christ and the welfare of the Church were concerned. The friends of
the Saviour had no reason to deplore it. Great advancement to the truth came in
its train ; - and many, who sometime had been far off, were brought nigh, and,
from being strangers and foreigners, became fellow-citizens with the saints,
and members of the household of God. -
5th, Let us attend the Apostle of
the Gentiles once more, and consider what befell during his ministry at Ephesus
: - " And it came to pass, that while Apollos was at Corinth, Paul having
passed through the upper coasts, came to Ephesus." "And he went into the
synagogue, and spake boldly for the space of three months, disputing and
persuading the things concerning the kingdom of God. But when divers were
hardened, and believed not, but spake evil of that way before the multitude, he
departed from them, and separated the disciples, disputing daily in. the school
of one Tyrannus. And this continued by the space of two years; so that all they
which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. And
God wrought special miracles by the hands of Paul: so that from his body were
brought unto the sick handkerchiefs or aprons, and the diseases departed from
them, and the evil spirits went out of them." "And many that believed came, and
confessed, and shewed their deeds. Many of them also which used curious arts,
brought their books together, and burned them before all men; and they counted
the price of them, and found it fifty thousand pieces of silver. So mightily
grew the word of God, and prevailed." (Acts xix. 1,8 - 12, 18-20.) Here we have
a disruption just as at Corinth.
First, There was a period of faithful
preaching. Whether Paul pursued exactly the course he had taken at Corinth, we
are not told, but probably his plan of developing the truth was much the same.
For the space of three months he continued in. the synagogue. During all that
time "he spake boldly." He did not fail to attack prevailing errors, and to
declare the whole counsel of God. His theme, it is said, consisted in "the
things concerning the kingdom of God ;" that is to say, he shewed that
Gods Church wss a kingdom, and that, as such, it had laws and a
government of its own. He shewed that it was a spiritual kingdom which ought
not to be confounded with the kingdoms of the world. As a kingdom behoved to
have a king, he insisted that the Church had a king, and that that king was
Jesus, who had been crucified. - And he called upon the worshippers of the
synagogue, the: members of Gods Church, both Jews and proselytes, to bow
the knee to Jesus, and acknowledge him as their Saviour, their Head, and their
Lord.
Secondly, The doctrine of the Apostle at length became intolerable;
For three months he was borne with ; - and, at first, perhaps in some degree
patiently.- When he began, the novelty of what he taught was in his;favour; and
his earnestness and eloquence may, for a time, have given him an ascendancy
that repressed opposition. But gradually the bearings of his system were seen,
and the nature and tendency his doctrine about the kingdom of God were moreand
more understood, discontent arose, murmurs were heard, and blasphemies
brokeout. "Divers were hardened, and believed not, but spake evil of that way
before the multitude" It is plainly meant that the misrepresentation to which
the enemies of the truth resorted, were successful in pervert the great body of
the peeple; and we may conclude that Paul, who, at the outset, had possibly
been popular, and had certainly been listened to with attention and a measure
of respect, was now, at the close of three months, assailed by clamour and
execrations on every side.
Thirdly, A secession immediately followed When
things reached the crisis which has been described, Paul "departed from them,
and separated the disciples, disputing daily in. the school of one Tyrannus."
He found that he could not go on in the synagogue no longer. The possibility of
external communion between the two parties, into which the worshippers were
divided, was at an end. The anti-evangelical faction had become too violent and
hostile to admit of any farther ecclesiastical intercourse with them. The
Apostle, therefore, separated the disciples and the friends of the gospel
forsook the synagogue, and found an asylum for their assemblies in the school
of one Tyrannus. Did Paul commit the sin of schism, when he set up his separate
meeting? Certain it is, there was no lack of plausibilities to give colour to
such a charge. It might have been said, with some appearance of truth, that the
ancient communion was unchanged. The good old standards, Moses and the
prophets, had not been meddled with. They were still, as they had ever been,
read in the synagogue, and their authority was not called in question. No new
formularies had been brought in to supersede them, or to take rank along with
them in reguinting the faith or practice of Gods professing people. The
only innovator was Paul. The Apostle, moreover, was in a minority. He turned
his back upon the bulk of the worshippers, when he left the synagogue.
Granting, therefore, that Paul had had the best of the argument, and that the
Jews were decidedly wrong in resisting his views, did it follow that he was
justified in organising a separate fellowship, and in carrying off those who
agreed with him to the school of Tyrannus? Should be not rather have acted on
the rule, " When they persecute you in one city, flee ye to another:?"- Rather
than give external form and perpetuity to division among the worshippers of the
Lord God of Israel, ought he not to have transferred his labours to some other
field, not doubting but the seed that he had sown in the synagogue of Corinth
would by and by bear fruit, and the body, which now rejected him,
would, in due time, by the leading of Moses and the Prophets, come round? Who
could tell what influence his converts might have had in leavening the mass of
the people, if they had not been drawn out as a body by themselves, and no wall
of separation had been reared? Rash things might have been said; and on grounds
such as these, the cry of schism might have been raised against Paul. But the
Apostle was not a schismatic, whatever his opponents might imagin or pretend.
The standard of Old Testament Scripture was removed - in a great and vital
point by the occupants of the synagogue, although it was nominally retained. -
Paul and his adhering minority did not separate from the church; but went forth
the faithful, the ancient, and the only true church of God, in. the place. And
had it been possible, in the circumstances of the particular case, that any
whom they left behind were genuine believers in Jesus of Nazareth, these were
not in reality against them, and did not belong to another Church; - but, while
outwardly divided and estranged, were actually of the community which was
visible in the worshippers of the school of Tyrannus.
Forthly, The new
position of the Church was signalised by the remarkable progress of the gospel.
For the space of two years Paul pursued his labours, after the event which has
been considered occurred. During all that time he was little molested. By the
disruption in the synagogue he had got clear of hindrances which must have
greatly restricted his usefulness, and the word of the Lord had free course and
was glorified. "All they that dwelt in Asia heard the word of the Lord Jesus,
both Jews and Greeks." Peculiar tokens of Divine favour attended him. "God
wrought special miracles by the hands of Paul" He was honoured by his Master,
to a degree that he had never been before. And as the word grew mightily, so it
prevailed. "Many that believed came, and confessed, and eschewed their deeds.
Many of:them also, which used curious arts, brought their books together, and
burnt them before all men, and they counted the price of them, and found it
fifty thousand pieces of silver." Surely in all this there was the sanction of
God to the step which had been taken. True it is that God often, we may say
always, - brings good out of evil. But is it in such a way as to disguise the
chararacter of evil, and to make that which is really evil seem good? No,
never. How vast, for instance, the good which He brings out of the unparalleled
evil done by those who crucified his Son! But is the manner in which that good
is elicited fitted in the least to lessen our abhorrence of the conduct of
Pilate, and the chief priests and scribes? Verily no. And had he
disapproved of the movement of Paul in departing from the synagogue - had he
viewed it as a step that was sinful in itself - we may be confident that he
would not have graced it, as he did, with those wonders of his power, nor have
crowned the man, on whom the responsibility lay, with that train of spiritual
successes and blessings with which the Apostle was immediately
rewarded.
III. Thus have we examined the successive schisms and feuds
that sacred history shews to have arisen from the mission of our Lord. It is
now time that we shortly advert to the proper causes to which these are to be
traced. We have just said that Paul was not blameworthy in regard to the
divisions with which he had to do. Although, however, Paul did not do wrong, it
by no means follows that wrong was not done. Strife and separation, especially
in the worship and service of God, are not good, and blame must lie somewhere
on account of them. Where, then ought the blame to be laid? On. this point
there is a difference of opinion. Men are agreed that divisions, in themselves
considered, are bad; but they are not agreed when the question comes to be
whose fault it is that divisions exist. The world is accustomed, in a summary
way, to cast the odium and the guilt entirely on the Church. Just as Ahab
charged Elijah as the troubler of Israel, so the world arraigns the Church as
the enemy of the concord of mankind. Even the Head of the Church- has not
escaped its accusations. "He stirreth up the people," they said of him; "We
found this man perverting the nation." If thus they have spoken of the Master,
we cannot wonder that the servants have had no better treatment. Of Paul and
Silas it was said at Phillippi "These men do exceedingly trouble our city ;" at
Thessalonica the cry rose against them, "Those that have turned the world
upside down are come hither also" and, when the great Apostle was brought
before Felix, his dittay ran, "We have found this man a pestilent fellow, and a
mover of sedition among all the Jews throughout the world, and a ringleader of
the sect of the Nazarenes." And from that day to this, it has been. the
practice of many to brand the ministers and followers of Jesus as a faction of
malecontents, who are habitually plotting against the peace of society, and
seeking the subversion of its order and rules. What Haman said of old to
Ahasuerus, on. a memorable occasion., has been ever said of them, "There is a
certain people scattered abroad, and dispersed among the people in all the
provinces of the kingdom; and their laws are diverse from all people, neither
keep they the kings laws; therefore it is not for the kings profit
to suffer them." But, my brethren, we prefer to take a somewhat different, and
what we think a profounder - a more comprehensive and impartial view, in regard
to this matter. We shall specify some causes which reason and Scripture point
to, as lying at the foundation of all religious strife, and you will then be
better able to judge in the distribution of the blame.
1st, There is the
existence of sin. "From whence come wars and fightings among you? Come they not
hence, even of your lusts that war in your members ?" The first, the greatest,
and the worst division of all, was produced by sin. It was sin that set God and
man at variance. Next came division between man and his fellow, and this was
the native effect of sin. The fatal schism between Cain and his brother, had
sin at the root of it. Often there is sin on both sides. Thus, while the
discord between Joseph and his brethren is mainly to be traced to the envy and
malice of the latter, it is scarcely to be denied that the somewhat boastful
relation of his dreams by the former, contributed to the rupture. In the case
of the apostacy of the ten tribes, the unkindness and arrogance of Rehoboam
must take its share of the blame along with the ambition and impiety of him who
made Israel to sin. And always there is sin, on one side at least. Unbelief lay
at the foundation of all the religious outbreaks that signalized the days of
our Lord and his Apostles; and when, for the sake of Christ, a mans foes
are they of his own household, and the son finds an enemy in his father, the
sister in her brother, and the daughter in her mother, it is in consequence of
the working of unbelief and hatred to the truth. Sin must create discord. There
never will be peace in the world or in the Church, until it is cast out.
2nd, There is Satans rule in the world. Satan, my brethren, has his
dark kingdom amongst us. He reigns in all parts of the earth. And is he the
friend of peace? Is peace the aim, Or can it be the tendency of his government?
More especially, is he favourable to the Church and its peace? Have we reason
to expect that he will not take every opportunity, and ply all the means at his
command to trouble it, and dissolve the union of its members? What else is the
Church but a rival kingdom - a kingdom formed out of the materials of his
kingdom, and set up for the very purpose of overthrowing his power? Surely
Satan owes it a bitter grudge. Delighting in strife for its own sake, he
delights in it also as an instrument of gratifying his malice against Christ;
and of injuring the kingdom of Christ. We say, then, that the rule of the
crafty god of this world is a cause, and a prime one, of the divisions that
take place. No doubt he can insinuate, and propagate the belief, that the rule
of Christ is the cause. And, as we know that he can quote Scripture when it
seems to suit his ends, he may cite our Lords words in the text to
support his calumny. But we can answer him with Scripture, and expose his
sophistry. When he urges that it is written "Think ye that I am come to send
peace on earth? I tell you, rather division ;" we can answer by stating that it
is also written "The fruit of the Spirit is peace," and, "God is not the author
of confusion, but of peace." To be the blameless occasion of strife is thing,
and to be the guilty cause of it is totally another. An occasion of strife is
furnished by Christs mission and rule, as the text indisputably
intimates, and experience has abundantly shewn; but if God be not author of
confusion, and if Christ be the Prince of Peace, we must look for the
responsibility, and lay the odium elsewhere.
3d, There is the enmityof the
wicked. Is it not true that the Church of God everywhere is hated by the world?
The Church is not the enemy of unrenewed men; their salvation is its prayer,
its desire, the aim of its labours; but unrenewed men are, notwithstanding, the
keen foes of the Church. "Because ye are not of the world, but I have chosen
you out of the world, therefore the world hateth you." Their hatred is not
unfruitful. It has raised persecutions of every form; and its emissaries have
gone forth, alas ! too seldom in vain, to creating envyings, strifcs, heresies,
schisms in the Church!
IV. It remains to say somewhat on the relation
between the division which are found to be immediate consequences of
Christs mission on earth, and those ultimate results which have been
promised. We have already adverted to the nature of the latter, and given
specimens of the glowing language of Scripture concerning them. To the former
they bear no resemblance - they are not only different - they are contrary. But
God, who makes all things helpful to his designs, and the very mischiefs that
flow from sin, the world, and the devil, and are meant to thwart Him, conducive
to the execution of his plans, has established an important relation between
the two.
1. Present divisions will enhance the enjoyment of the final unity
and peace. The sweetness of pleasure is increased by the recollection pain that
preceded it. The memory of disease heightens the relish of health. The power of
contrast, derived from past experience, adds the distress of the wretched, and
to the gladness of the happy torments of the rich man in hell are more acute,
because once he clothed in fine linen, and fared sumptuously every day; and the
joy of Lazarus, reposing in Abrahams bosom, gets new zest from
circumstance that formerly he lay a despised beggar at the rich man's gate, and
had none but the dogs to sympathise with him, by licking his sores. And 0, when
the time comes, as come it will, that divisions shall cease, and broils and
bitterness be no more, and "Ephraim shall no longer envy Judah, and Judah no
longer vex Epitraim," how a sense of the greatness of the change, and a
remembrance of the distracted state gone by, add to the bliss of the perfected
saints, and. sweeten the cup of felicity which Gods people shall drink
together for ever!
2. Divisions now prepare the way for the peace and unity
that are to come. Divisions testify of the existence of evils of. which they
are the natural fruits. By their means, the attention of the Church is turned
to these evils, and fixed down upon them. This is no small advantage.. The
removal of those evils is necessary to the welfare of the Church;. no sure, or
safe or lasting peace can be enjoyed while they remain. It is, therefore, a
most important thing that the Church should be led to aim at their removal, and
to direct the whole energy of her prayers and exertions against them. And
believers will err much if they seek to heal divisions in any other way. Let
them beware of patching up a premature peace. The outward form of unity is a
mockery, and the maintenance of it a hypocrisy and a sin, when unity of heart
and principle does not exist. It is only a pernicious semblance of peace that
can be reached, so long as the roots of discord and schism are not pulled up.
We must therefore restrain within bounds our thirstings after peace, till the
obstacles between us and the only peace that is desirable are taken out of the
path. As yet, it is far too soon to call out for peace. We must be patient, and
wait a while, if we would not have a peace that brings ruin along with it. No
peace worth the having can come, until the interests of truth and purity are
secured - until truth obtains its rights, and purity begins its reign. "The
wisdom that is from above is first pure, then peaceable." This is the necessary
order; let us not forget it. What we have now to do is, to maintain, exhibit,
and spread the truth; to preserve and enlarge the sphere, and to increase the
amount, of its influence. Our present duty is to go to the deep sources of the
divisious we bewail, and apply a remedy there. That which now we ought to
desire and to pray for is a day of the Lords great power, when every
valley may be filled, and every mountain and hill brought low, and the highway
of peace may be prepared. That which now we should pant for is the grace of the
spirit to destroy all sin, and to knit the hearts of all men in the love of the
truth. We should now long to see the little stone of Christs kingdom dash
in pieces the mighty image of Satans dominion, and become a great
mountain, and fill the whole earth. Then there will be peace. The peace of God
will reign then. "Then judgment shall dwell in the wilderness, and
righteousness remain in the fruitful field. And the work of righteousness shall
be peace; and the effect of righteousness quietness and assurance for ever. And
people shall dwell in a peaceable habitation, and in sure dwellings, and in
quiet resting places." There will be unity then. "The envy of Ephraim shall
depart, and the adversaries of Judah shall be cut off. Ephraim shall not
envy Judah, and Judah shall not vex Ephram "Thus saith the Lord God, Behold, I
will take the stick of Joseph, which is in the hand of Ephraim, and the tribes
of Israel his fellows, and put them with him, even with the stick of Judah, and
make them one stick, and they shall be one in mine hand. And I will make them a
nation in the land upon the mountains of Israel; and one King shall be King to
them all; and they shall be no more two nations, neither they be divided into
two kingdoms any more at all. And David my servant shall be King over them, and
they all shall have one Shepherd. They shall also walk in my judgments, and
observe My statutes, and do them."
Home | Literature | Links | Photos | Biography