SUNDAY READING.

Taranaki Daily News, Volume LII, Issue 295, 22 January 1910, Page 7

SUNDAY READING.

sermon by rev. il white.. nuv plymouth. 11 1 . Corinthians, v.. 13: "He died for all that they which live should no': henceforth live unto themselves, hut unto Him Who died for them and ros" again."

The character on whom we depend for an -exhibition of what was true prim tive Christianity is Paul. We know more about his life and views' than other of the early Christian Church. Though, on his own estimate of his " asition, he was "the least, of the :••■ s..cs. not worthy to he called an ape-' ",'' yet concerning him we know much more than of Peter, John, or ally other othose who were personally acquainted with Christ. From such comparison as is possible with the data we have, his life appears to be worthiest. In hiv Christianity was active, intelligent, and successful, all in the highest degree. From what cause did he attain this Imposition, since he had not the benefit of that companionship with Jesus' which the Twelve had? It might be answered that his superior brain obtained for him the foremost ''lace. But is it always the most intellectual who are most successful? Inspiration counts more than education in life's competition. Immediately preceding the text Paul appears to answer our question lnhig "The love of Christ cohstraineth us." Not his natural qualities. But the love of Christ made him great and good, so that he still stands as the one vl-i most truly embodies the will of Christ.

This motive power was accessible to all the other memhevs and disciples of the early Church. It is accessible, too. for each one of us. But. like all power. it has to be appropriated. Paul (ells how he possessed himself of the energy that is generated bv the lave of Christ. "The love of Christ eonstraineth us because we thus judge." Tt was because he weighed out the evidence and came to a fair verdict. Notice th» facts which he had as evidence. ''One died for nil." ''Nothing new," we might sav. What v there that is new? It was" not a new truth that Paul received. He drew conclusions from the old facts. From this evidence Paul concluded two things that conducted the love of Christ into ¥<■■ life as a divine transforming influence. God does not treat us as machines. Bo would work through our intelligence as He did through Paul's. Pentecost cannot be quoted as a variation from tV* method. The, Spirit was given to a company who had remained in prayer for ten days, who consequent.lv were intelligently capable of receiving- His power. Do nv of us desire earnestly the stilus' Paul received that such powers as we possess mav ho used to the highest degree of efficiency for God? Let us, then, carefully arid intelligently follow "Paul in his judgment on the fact tin' "one died for all."

The first conclusion which here we would merely mention is that "ail have died." Is this always inferred -by us from Christ having died for nil? Do we, as' a consequence from Christ's death, recognise all as guilty for having sinned, deserving the punishment of death, Christ's being the indication of the penalty of sin? Have we Paul's impression as we view the sinner, that he is dead in trespasses and sins? ft is a logical conclusion from Christ having died for all that sentence of death has been pronounced on sin. Those who 1faith in Jesus as their Redeemer accept His death as the atonement for their sins are raised to a new life as' He was raised from the tomb—by the power of God. The old man has been "crucified with the passions and lusts thereof."

The second conclusion which we won'* more particularly study at this time is fbnt "He died for all that those who 11--0 -Vu'd no lori'cy !'••" unto (hemselves', imt unto Him Who for their sakes died and rose again." Lnfer onj in the chapter Paul describes Christ's work bv saving- that "God was in Christ reconciling the world unto Himself, not imputing their trespasses unto th"m." Jesus liverl a"d died that He might recreate the world by reconciling- it unto God. . . . Now there comes the New Testament picturing; for us redeemed humapit-'-. One comes to give men life more abundantly. And i" the Revelation granted to the Apostle John we are given an idea of what God's plan is for our world and humanity. Jesus said that He I came to heal the broken-hearted, and to remove the world's suffering by removing its sin. The works of healing He wrought on men's bodies serve to show us how desirous He is of our comfort, and how able to interpose to free us from our suffering. And true Christianity has delighted to follow the Master into the sickrooms, to relieve the pain and restore to health those who are infirm. Jesus was a social reformer. Many to-day are working in various ways towards recogiiiiioa of the brotherhood of man. A world-wide movement is afoot to restore our earth to an Eden state of life. Various pictures are drawn to capture our interest. But the ideals, however attractive, seem impossible very often. But the New Testament is no mere description of the new world to be. Under it we have the Son of God, Who says, "Beiioid, i make all tilings new." As the Book opens with Godlnaking man, so it closes with God j in Jesus, retreating him after he has j been marred by sin. The death of Jesus j for all men was to make the world new. lie would be King over a world from which all traces of sin have been re- | moved. And in the prayer He has taught, j us we arc led to ask that God's king- j dom may come.

Notice, now, Christ's means of realisiii"' 11 is purpose—the way by which J lis wisdom selects the world shall be recreated. Humanity shall be renewed through individuals being recreated. The kingdom of heaven should be established not by Christ occupying a throne like. Home's.' But, as Jesus had told the disciples, the kingdom of God was within them, and thence His reign v.-.'s to extend. "Those who live should live no longer KiU.o themselves, but unto Christ." Here we appear to have two kinds of Christianity: one satisfactory, the other unsatisfactory. The unsatisfactory maimer is implied in the words "living unto themselves." Much :, the old life, unfortunately, is taken by some into the new. Selfishness is inseparably associated wiLh sin. It is generally true that no man liveth to himself, lie does not do wrong forilie deliberate purpose of niakinejrfßers suffer. He-rrm-s mo shed ■• the a-dray. in a or d i so 1 j t c it. nr^^^^^^^^Hjye As done so; but, 'havin^^^^^^^^ftne

and being raised again with !.:m, the !il'e-\r.otivc must be altogether twin-ic.r.. It is possible for Christianity to lie selfish, from his cunnectiun with the Jewish faith, Paul knew how selfish a religious person could be. It docs not appear to have been a source of anxiety to the .lews how the Gentiles wciv going to fare in the next life. Neither do tinPharisees appear to have lost much sleep as thev considered the life 01 in. publicans and sinner!-;. From this experience Paid would know a. person could aim to do the will of God, yet live unto himself. Is it not a fact that much Christianity is selfish? In our prayers do we j not ever begin, continue, ami conclude with self? Are not our prayers wholly concerned at times with our own life? We think of our blessings and thank God for them. We think of our weaknesses, and pray God for strength. We are concerned with a struggle against our flesh, and are always [irayin-j- that the spirit may triumph over it. And in the life insult", is not. our Christianity restricted by considerations of on- own comfort? Many are quite content to be Christians as long as it does not make them uneomforta'ble. It is of no use for one to ask them to do anything which means very much trouble, or for any donation which means much sacrifice. Does the thought of public commendation never influence our Christianity? While the days of persecution are not ended yet. it is possible to be * Christian to-day without encountering much persecution. But "all that •will live godly in Christ Jesus shall suffer persecution." Performance of Christ's will may often involve forfeiting popular commendation. This has sometimes been too much, for some . people. Every Christian who feels it his duty to do so will not speak in the open air, nor even to a companion, concerning Christ. The ambition of some Christians is selfish. They want to reach heaven, which they trust to do by faith. You may hear them sing "Tn the Sweet By-and-bye." They wish only sufficient Christianity to entitle them to admission there. Therefore they do many things which may be termed ques- J tionable, and see no harm in them. Very probably they get to heaven. God's love is great.

Occasion appears to be giver, for complaint that God is obs'curei rather i revealed by the life of many professed followers of Christ. The meek Jews had bitter words for the Pharisees who would not enter heaven themselves nor allow others to do so. And can He feel kindly disposed to those among us wdio by living unto themselves 1 cause Chris,, anity to be a name of reproach.' Selfish Christians cause a loss to the woful, to themselves, and to God. The world loses by having God misrepresented in it or else disguised from it. The individual Christian loses' by selfishness the love, power, and joy which constita.r the experience of the true Christian. And God loses channels through which He might pour blessing into our world, lives in which His Spirit might reveal the beauties of His Son.

By living unto Jesus we understand that one realises His' will. As the will of Jesus is the full salvation of all. this desire possesses the true To this end he prays, works, and lives. He does' not spend a few minutes on his knees praying for himself, but a few hours praying for the world. He does not work for Jesus a few minutes on Sunday or some other spare time, but he is always on duty, He ■findr, more work to do than time in which to do it. His comfort is often sacrificed, am! he sometimes incurs the displeasure oV" a few, but continues faithfully. He lives for the conversion of the world. He does not preach differently from his practice. From his life everything must go that would hinder or that wou.<l not help the winning of men to his Master. Yea! the truly unselfish Christian grows able to say with Paul, "I could wish that I myself were anathema from Christ for my brethren's sake." Living unto Jesus means revealing Him. Union vyith Christ, is His ideal for us to realise; and when the Holy Spitakes up His abode in our lives 'we may he regarded as united to. Him. Indwelt by His Spirit, we cannot he selhMi must live glorifying Jesus by our life. We shall thus know accurately the will of God, be'eager to do it, and have the Divine power necessary to perform it. To all who are prepared to do whol'y and/ only the will of God, to lose and ■suiter for His sake, win He give ins Spirit. And can there be offered to us any more powerful or encouraging words than "Who for their sakes died and rose again"? Recognition of our personal interest in the death and resurrection of God's Son, onr guilt that He bore, our peace that Ho secured, will surely lead us to have'a deep gratitude towards our Saviour And as from His death we learn the lost condition or mankind and the desire He has to Me us wholly for its salvation, may the love of Christ constrain us to be ever in Paul's attitude, saying, "Lord, what wilt Thou have me do?"