his original nature; when he has "put off the old man, which is corrupt according to the deceitful lusts, and is renewed in the spirit of his mind; and has put on the new man, which after God is created in righteousness and true holiness." 5 Probably, however, in this sentence Paul chiefly alludes to that new principle of life of which he had been just speaking; how "he judged, that if one died for all, then were all dead; and that he died for all, that they which live, should not henceforth live unto themselves, but unto him who died for them." If any man be truly in Christ, this will be his ruling principle; and whosoever does live on this principle, will be a totally different person from what he would be otherwise: a totally different person, perhaps, from what in former ignorance he has been. In that case, he can look into himself, and find a new creation: his acquaintance can see his change of sentiments and habits, and say, old things are passed away; behold all things are become new. The great truth of the gospel, Christ dying for man, and man without him dead, cannot be received into the heart without producing an effect which no slighter expression can suit, no weaker phrase describe. All the sentiments combined, which might be felt towards a physician, who had recalled us from the grave; towards a deliverer, who had rescued us from a cruel tyrant's power; towards a benefactor, who had ransomed us from bondage; towards a companion, who had laid down his life to preserve his friend; all these would fall far short of the feelings which the Christian 5 Eph. iv. 22-24. 62 Cor. v. 15. ought to entertain, and desires to entertain, towards his Saviour. And these are not barren feelings; they lead to action: they lead to vital religion, to practical Christianity; to that which alone deserves the name of Christianity. They lead to habits which are new to all who have not uniformly directed their lives according to the principles of their baptism. Therefore, if any man be in Christ Jesus, he is a new creature: being made so, not by caprice or desire of singularity, but through the principles which govern him, and the sentiments which are dominant in his mind. And it follows, that if any man be not a new creature, he is not in Christ Jesus: "Christ profiteth him nothing," unless he is changed from what he would be by nature, and has the signs of grace. The purpose of the gospel is not fulfilled in him, unless he is "delivered from this present evil world." And whosoever is so far delivered from this present world, from its cares, its pursuits, its pleasures, as to seek first the kingdom of God and his righteousness, he is a new creature: old things are passed away with him, behold, all things are become new. 7 Gal. i. 4. XLIII. THE CHRISTIAN THE TEMPLE OF GOD. 16. Know ye 1 COR. iii. 16, 17. not that As if St. Paul had said, I have had occasion, in the course of my preceding argument, to speak of a building, of an architect, of a foundation: and not without meaning. Ye are the temple of God. Ye, the Christians of Corinth, are raised up to the glory of God; just in the same manner as the many temples which adorn your city, are intended to honour the gods, (which are no Gods) to whom they are dedicated. St. Paul uses the example frequently in writing to the Corinthians,1 probably because their city was famous for the grandeur and richness of its temples. And it is a striking example. The whole christian body dispersed throughout the world, constitutes one magnificent temple built of God to his own honour. Every community of christian worshippers, such as those who were united in the faith at Corinth, or Philippi, or Ephesus, is also a temple of the living God; "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord." 2 1 See 1 Cor. vi. 19; 2 Cor. vi. 16. M 2 Ephes. ii. 20, 21. And not only so; but the same may be affirmed of every individual Christian; as Paul does say, both here, and afterwards; "Know ye not, that your body is the temple of the Holy Ghost, which ye have of God, and ye are not your own?" For as the members of Christ's church in the world at large, form one vast building, in which God may be glorified; so each single Christian is a separate temple or shrine, raised for the same purpose, and called to a share of the like glory. The example is very accurate. There is a close resemblance in the manner in which the temple built of stone, and the living temple which Christians form, are chosen and set apart to the service of God. The first temple of which we read in sacred history, is that which David planned, and Solomon afterwards completed with extraordinary magnificence at Jerusalem. It was built upon a spot which Araunah the Jebusite had used as a threshing floor. At that spot the pestilence ceased which was raging through the land. And God commanded David to rear an altar there, in token of the mercy which he had shown in staying the hand of the destroying angel. From that time the spot was made sacred, which before had been occupied for a common though useful purpose. Before, its business had been of this world, ministering to men that bread which whoever eateth shall hunger again.5 It afterwards became holy ground, and was to supply the food which nourishes the soul for ever. The case was very similar, when, in obedience to 8 1 Cor. vi. 19. 4 See 2 Sam. xxiv. 18, &c. 5 See John vi. 36, &c. the will of God, the Gospel was preached to these Corinthians. The command was given to David, "Go and rear an altar to the Lord in the threshing-floor of Araunah." And so the word was given to the apostles: "Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”6 They who received the word, were taken from a state in which they were bringing no honour to God: nay, worse, were dishonouring and denying him, worshipping instead the work of their own hands, the image of men like themselves, and following not his will, but the devices and desires of their own hearts. So that it was not with them, as with the threshingfloor where the temple of Jerusalem was built; which, though not a sacred place, had been used innocently; these, before they were called to be believers, had been actually profane: before they entered into the house of God, they had been engaged in the work and doing the will of Satan. From this state they were taken, that they might serve God: acknowledge his right to rule over them and live no longer unto themselves, but unto Him who had called them to "glorify him in their body and their spirit, which are his."7 So that as we should describe a christian church, as a holy place, a peculiar building: so St. Peter says of Christian men: Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light."8 66 Thus it proved, for instance, at Ephesus. The people to whom the Gospel was preached there, had 6 Matt. xxviii. 19. 7 1 Cor. vi. 20. 8 1 Pet. ii. 9. |