Christian beneficence.
Loving consideration for others and generous kindness to them are among the fruits of the Spirit and the signs of true discipleship. Their effects it would not be easy to exaggerate. The law of kindness for Jesus' sake is of all things the most likely to remove prejudices against Christianity, and to bring together those whose interests are separate, so as to ensure the salvation of society. Even on lower grounds, therefore, this law demands our obedience, for there is much in our social condition to cause anxiety to the Church. Questions once carefully ignored are being boldly discussed; classes of men whose ignorance and poverty made them political nonentities are now powers in the State. Capitalists and producers are discussing anew their respective rights; owners of land are being openly asked whether She proportion they have received of its value is not greater than their due. And in all these movements agitators are exaggerating claims, some of which have in them germs of right. Meanwhile it is to be feared that religion, as a factor in the settlement of such disputes, is being disregarded, and debate is rife whether indeed the Christian faith is longer credible. Anything which would suddenly change the relations of various classes, any outburst of the communistic or nihilistic spirit, would bring about far more evil than good. Evils must be abolished now as they were in the early days of the Christian faith. When slaves were held in cruel bondage, and profligacy assumed hideous forms, and accumulated wealth appeared side by side with abject want, Christ and the teachers who followed him aroused no servile war, but by word and life showed a more excellent way. They taught that the highest bliss was not in abundance of possessions, but in abundance of spiritual life; that the loftiest dignity was to be found not in the indulgence, but in the denial, of self; that all a man possessed he held as a responsible steward; and that those removed from others in social position were brothers and sisters to be cared for. All this was exhibited in the life of One who went about doing good, and was seen in its ultimate victory on the cross where Christ died for us, that we henceforth might live no morn to ourselves. One phase of this law of kindness is brought before us in our text, where its manifestation is recognized as a germ of discipleship.
I. THE DUTY OF CHRISTIAN BENEFICENCE is asserted throughout Scripture. Under the old dispensation, the blessedness of him who considers the poor was exemplified in the experience of Job, and of the widow of Sarepta, and of multitudes besides. The duty was made still more clear in the New Testament; and this is noteworthy, because the disciples of our Lord were themselves poor, so that no one of them could give out of his superabundance; and even of our Lord himself this was true, though he so often showed that it was more blessed to give than to receive. On this principle the Church acted. Spontaneously Barnabas sold his estates to aid those who were in special difficulties because they were cast out of trade and home, and his example was contagious. There was no law passed that Christians should do this; but though as a compulsory law it would have been an unsound dictum for all times, it was right and good when Christians, moved by pity for their poor persecuted brethren, distributed as every man had need. Spontaneity gives worth to such acts. He who thus gives, though it be but a cup of cold water, shall not lose his reward.
II. THE OBJECTS OF CHRISTIAN BENEFICENCE. All less favored than ourselves have a claim, not necessarily on our money, but on our help and sympathy, in some form, when an opportunity comes for service in Christ's Name.
1. Human relationship has its claims on us, and he who does not "provide for his own," even though he benefits some religious organization, fails in his duty to his Lord.
2. Neighbourhood has claims on us. No follower of Christ can be like the rich man, who would give alms to be seen of man, but would let poor Lazarus die at his gate, fighting for crumbs with the dogs.
3. Fellowship in the same Church has claims on us, though those needing our aid may be least in knowledge, least in capacity, least in attractiveness, or least in desert.
4. But we are to do good unto all men, though especially to such as are of the household of faith. Christ died for all, and in his Name, for his sake, in his spirit, we must seek to aid them, even though it only be by a cup of cold water.
III. THE REASONS FOR CHRISTIAN BENEFICENCE are numerous, but we may mention one or two.
1. All we have is from God. His providence has made us to differ. Our birth, our inheritance, our education, our natural capacities,—these are in no sense the results of our own creation or choice. He who gave us these, demands that we should use them in part to promote the peace and the comfort of those for whom his Son died. "Freely ye have received, freely give."
2. Our superabundance is for others. When our cup runs over, the droppings are not for ourselves but for others. When our harvest is gathered, room must be made for gleaners as well as for reapers. Waste is against God's law. The breath we throw off from our lungs is wanted by nature. The rain poured down so lavishly is not lost. The refuse flung on the soil is to reappear in new forms. All nature rebukes the waste and extravagance of which we are often guilty; and Ambrose has well said, "It is no greater sin to take from him that rightly possesseth than being able not to give to him that wanteth."—A.R.
Causes of stumbling.
"If thy hand … if thy foot … if thine eye offend thee." The passage from which these few words are chosen is stern and severe; yet it was uttered by the gentle Teacher who would not break the bruised reed. Christ Jesus was not like the Pharisees, punctilious over little things, so he would not have uttered these words needlessly. He was not ignorant of human temptations and weaknesses, but had the most perfect knowledge of our nature. He was not one of those scribes who would bind heavy burdens on others, and yet not touch them with one of their fingers, but was tempted as we are, and by a life and death of sacrifice endeavored to put away the sin of the world. Words stern as these, coming from One who had generous views of sinners and unerring views of sin in its nature and effect, deserve our serious consideration. Our Lord thought them so important that he now repeated them, although none who had heard them previously in his sermon on the mount would be likely to forget them. The general lesson taught is this—that it is better to die than to sin, and so to wrong ourselves and others; but we confine ourselves now to the causes or incitements to sin here suggested by the "hand," the "foot," and the "eye."
I. OF WHAT IS THE HAND AN EMBLEM?
1. Companionship. We shake hands with those to whom we are introduced or with whom we are friendly, not with those who are unknown or hostile. If we have quarrelled, and reconciliation has been effected, the outstretched hand is a sign that we are reconciled. It is often said that a man is known by his friends, and it is perhaps equally true that he is made by his friends, especially in the time of youth, when character is plastic and habits are readily formed. Some communication with others is a necessity of school and business life; but friends may be chosen; and it is of the last importance that they be chosen well. Yet Christians will sometimes form a lifelong companionship with those whose worldliness will inevitably lead them astray from the ways of God. "If thy hand" in such a companionship "cause thee to stumble, cut it off, and cast it from thee."
2. Work. The hand is the medium through which we put forth our skill and strength. Daily work may have "holiness to the Lord" written on it, or may be the means of spiritual injury. There are shops in which dishonesty is a necessity; there are positions young girls are called upon to fill which cannot but injure their modesty and purity; there are undertakings which can only succeed by a sacrifice of truth. Whatever their external and material advantages, these are amongst the causes of offense which our Lord calls on us to sacrifice.
II. OF WHAT IS THE FOOT AN EMBLEM? By it we make progress. It may be taken, therefore, as a figure for getting on in the world. Parents are sometimes too eager for this on their children's behalf. They are like Lot, who sought the place of prosperity and was regardless of its temptations. It were far better to be less swift to attain wealth and position than to have the terrible awakening that will come to many at last. "What shall it profit a man, if he shall gain the whole world, and lose his own soul?"
III. OF WHAT IS THE EYE AN EMBLEM? Through it most offenses to the soul's purity come. Fatal has been the issue with many of "seeing life." David saw, lusted, and fell into adultery and murder. Eve saw, longed, and put forth her hand and took the forbidden fruit, and so came death into the world, and all our woe. Achan saw the garment and the gold, and covetousness led him to disobedience. Better to have been blind than to have seen that. How many nosy fall into evil ways who assure any one remonstrating with them that they are only going to that place of temptation because they wish for once "to see what it is like" There are books, too, which, from the doubts they insinuate or from the morality they implicitly commend, should be abjured. It may be sometimes an intellectual loss, but it results in larger gain; and the law of the gospel is that which is here, and which St. Paul repeats in the words, "Mortify therefore your members which are upon earth."—A.R.
Better die than sin.
Christ is speaking here of injuries which we may do ourselves or others. Most men guard themselves carefully against physical injury. They insure against accidents, avoid miasma, and attend to the first appearance of the germs of disease. Yet sometimes they are like a commander who is on the alert against external assault, but is unsuspicious of treachery within. In a moral sense, it may often be said, "A man's foes are they of his own household." The allusion to the hand, the foot, and the eye indicate that the causes of Sin are found in our own nature; that evil is natural to us as the use of these members. Sins spring from within: "Out of the heart proceed evil thoughts." When acts are repeated, habits are formed which become part of ourselves. Then these habits are allowed for and excused by others, so that we no longer get our attention directed to them as otherwise we might do. A notoriously selfish man is not asked to help others; a passionate or suspicious temper becomes regarded as a personal peculiarity. Yet, though it seems a part of ourselves, God says, "Cut it off, and cast it from thee."
I. GOD'S TREATMENT OF SIN IS RADICAL. We naturally shrink from the severe method indicated here. Who has not suffered an agony of pain rather than apply to the surgeon or dentist, although it must come to that at last? Nothing short of amputation of evil habit will save the life of the soul. Some are satisfied that they have confessed, received absolution, and done penance at the bidding of a human priest. Others are told to exercise discretion even when the taste and smell of intoxicants are sources of peril, and their only hope is to cut them off. Many excuse the young in their follies, and say, "They must sow their wild oats." Ay, but they will never plough them up, and no subsequent sowing will alter the effects of the first. "Whatsoever a man sows, that shall he also reap." Now, if we see deformity in a child which will mar its beauty for life, the pain he would immediately suffer would not prevent our cutting it off; and if there be a moral weakness or an evil habit that deforms spiritual beauty, the treatment must be as radical. When the moth is in a garment, the careful housewife does not leave a few and run the risk. When a man is bitten by a mad dog, the hot iron will sear the flesh, though it causes agony. When a child dies of diphtheria, the clothes are burnt and the little toys, which the mother would gladly keep, lest the other children should take the infection. The house is purged so as by fire. The treatment is severe, no doubt; but Christ did not come to lead us in the path of ease, but of serf-denial. He knew that it was not painless to cut off the hand or the foot and to pluck out the eye, but he declared it was better to suffer what was represented by this than that the man with all his powers should be cast into hell. If this word comes as the sword of the Spirit to cut your heart in twain—
"Oh, throw away the worser part of it,
And live the purer with the other half."
Christ "died to put away sin by the sacrifice of himself," and in his Name we are called upon to "crucify the world' with its affections and lusts."
II. GOD'S CALL TO OBEDIENCE IS URGENT.
1. We are urged to this for the sake of others. What anxiety would be relieved and what joy would be imparted to Christian friends if, by the transforming power of God's Spirit, you were delivered from evil! Besides this, by delaying repentance you may be causing others to stumble. There is a word in this passage about children—little ones, young people who may be influenced by you for evil. If you laugh at serious impressions, jeer at another as a saint, discourage earnestness, and lead to felly or guilt,—take heed, for it were better that a millstone were hanged about your neck than that such a crime should curse you. Parents especially can hold back their children from evil, and encourage them to good, if they prayerfully seek to do so. By allowing sceptical or immoral literature, by encouraging worldly companionships, they may foster a life of sin, and check the life of God in the soul. Still more power have they by example and personal influence.
2. We are urged to this for our own sakes. Christ was the King of Truth. He never deceived, misrepresented, or exaggerated. Ponder, therefore, his solemn words, "It is better for thee to enter life maimed," etc. This is not a literal description of hell. It is an allusion to Isaiah 66:24, where the prophet describes apostates from Jehovah lying outside the holy city in the valley of Hinnom, where refuse was cast, and the worm of corruption died not, and the fires of destruction were not extinguished. This was used as an emblem of "everlasting destruction from the presence of the Lord." Figurative as the language is, it is ominous, and warns us against the untold terrors which await the impenitent—the retribution which follows unrepented sin. A man may escape the consequences of sin here, but the punishment must ultimately come. True, "God is merciful." But when a man on the sea-shore disregards warning, and the tide comes in, his cries and prayers are of no avail, and soon his dead body is flung up as a useless waif. He has defied the merciless law of a merciful God. Put yourself in harmony with that law and it brings benediction, but oppose it and it brings destruction. The amazing sacrifice of Christ is only explicable on the theory that sin has effects beyond those which are visible here. "How shall we escape, if we neglect so great salvation?"—A.R.
HOMILIES BY R. GREEN