The Expositor's Bible: The First Epistle to the Corinthians. Dods Marcus

repugnance for these Eastern dreamers. The Roman, who could sympathize with almost every nationality and find room for all men in the wide lap of the empire, made himself detested in the East by his harsh contempt for mysticism and religion, and was met by a disdain deeper than his own.

      "The brooding East with awe beheld

      Her impious younger world;

      The Roman tempest swelled and swelled,

      And on her head was hurled:

      The East bowed low before the blast

      In patient, deep disdain;

      She let the legions thunder past,

      And plunged in thought again."

      Now in the Englishman there is much that closely resembles the Roman character. There is the same ability for practical achievement, the same capacity for conquest and for making much of conquered peoples, the same reverence for law, the same faculty for dealing with the world and the human race as it actually is! the same relish for and mastery of the present system of things. But along with these qualities there go in both races their natural defects: a tendency to forget the ideal and the unseen in the seen and the actual; to measure all things by material standards; to be more deeply impressed with the conquests of the sword than with those of the Spirit, and with the gains that are counted in coin rather than with those that are seen in character; and to be far more intensely interested in whatever concerns politics than in anything that concerns religion. So pronounced is this materialistic, or at any rate worldly, tendency in this country, that it has been formulated into a system for the conduct of life, under the name of secularism. And so popular has this system become, especially among working-men, that the chief promoter of it believes that his adherents may be numbered by hundreds of thousands.

      The essential idea of secularism is "that precedence should be given to the duties of this life over those which pertain to another life," the reason being that this life is the first in certainty, and should therefore be the first in importance. Mr. Holyoake carefully states his position in these words: "We do not say that every man ought to give an exclusive attention to this world, because that would be to commit the old sin of dogmatism, and exclude the possibility of another world and of walking by different light from that by which alone we are able to walk. But as our knowledge is confined to this life, and testimony, and conjecture, and probability are all that can be set forth with respect to another life, we think we are justified in giving precedence to the duties of this state and of attaching primary importance to the morality of man to man." This statement has the merit of being undogmatic, but it is in consequence proportionately vague. If a man is not to give exclusive attention to this world, how much attention is he to give to another? Would Mr. Holyoake think the amount of attention most Christians give to the other world excessive? If so, the attention he thinks suitable must be limited indeed.

      But if this theoretical statement, framed in view of the exigencies of controversy, be scarcely intelligible, the position of the practical secularist is perfectly intelligible. He says to himself, I have occupations and duties now that require all my strength; and if there is another world, the best preparation for it I can have is to do thoroughly and with all my strength the duties now pressing upon me. Most of us have felt the attraction of this position. It has a sound of candid, manly common-sense, and appeals to the English character in us, to our esteem for what is practical. Besides, it is perfectly true that the best preparation for any future world is to do thoroughly well the duties of our present state. But the whole question remains, What are the duties of the present state? These can not be determined unless we come to some decision as to the truth or untruth of Christianity. If there is a God, it is not merely in the future, but now, that we have duties to Him, that all our duties are tinged with the idea of His presence and of our relation to Him. It is absurd to defer all consideration of God to a future world; God is as much in this world as in any: and if so, our whole life, in every part of it, must be, not a secular, but a godly, life – a life we live well and can only live well when we live it in fellowship with Him. The mind that can divide life into duties of the present and duties that concern the future entirely misapprehends the teaching of Christianity, and misconceives what life is. If a man does not know whether there is a God, then he cannot know what his present duties are, neither can he do these duties as he ought. He may do them better than I can; but he does not do them as well as he himself could were he owning the presence and accepting the gracious, sanctifying influences of the Divine Spirit.

      To the help of secularism comes also in our case another influence, which told with Gallio. Even the gentle and affable Gallio felt annoyed that so squalid a case should be among the first that came before him in Achaia. He had left Rome with the good wishes of the Imperial Court, had made a triumphal procession of several weeks to Corinth, had been installed there with all the pomp that Roman officials, military and civil, could devise; he had been met and acknowledged by the authorities, had sworn in his new officers, had caused his tesselated pavement to be laid and his chair of state set down: and as if in mockery of all this ceremony and display of power came this pitiful squabble from the synagogue, a matter of which not a man of standing in his court knew or cared anything, a matter in which Jews and slaves alone were interested. Christianity has always found its warmest supporters in the lower strata of society. It has not always been quite respectable. And here again Englishmen are like Romans: they are strongly influenced by what is respectable, by what has position and standing in the world. If Christianity were zealously promoted by princes, and leading officials, and distinguished professors and writers of genius, how much easier would it be to accept it; but its most zealous promoters are so commonly men of no education, men with odd names, men whose grammar and pronunciation put them beyond the pale of good society, men whose methods are rough and whose views are unphilosophical and crude. As in Corinth, so now, not many wise, not many mighty, not many noble, are called; and we must beware therefore of shrinking, as Gallio did, from what is essentially the most powerful agent for good in the world because it is so often found with vulgar and repulsive adjuncts. The earthen vessels, as Paul reminds us, the pots of coarsest clay, chipped and crusted with coarse contact with the world, may yet hold treasure of priceless value.

      It is always a question how far we should endeavour to become all things to all men, to win the wise of this world by presenting Christianity as a philosophy, and to win the well-born and cultured by presenting it in the dress of an attractive style. Paul as he left Athens, where he had met with so little success, was apparently exercised with this same question. He had tried to meet the Athenians on their own ground, showing his familiarity with their writers; but he seems to think that at Corinth another method may be more successful, and, as he tells them, "I determined to know nothing among you save Jesus Christ and Him crucified." It was, he says, with much fear and trembling he adopted this course; he was weak and dispirited at the time, at any rate; and it is plain that his resolve to abandon all such appeals as might tell with rhetoricians cost him an effort and made a deep impression upon him. He himself saw so clearly the foolishness of the Cross; he knew so well what a field for mockery was presented to the Greek mind by the preaching of salvation through a crucified person. He was very conscious of the poor appearance he made as a speaker among these fluent Greeks, whose ears were as cultivated as musicians', and whose sense of beauty, trained by seeing their picked young men contend in the games, received a shock from "his weak and contemptible bodily presence," as they called it. Yet, all things considered, he made up his mind that he would trust his success to the simple statement of facts. He would preach "Christ and Him crucified." He would tell them what Jesus had been and done. He felt jealous of anything which might attract men to his preaching save the Cross of Christ. And he was more successful in Corinth than he had been elsewhere. In that profligate city he was obliged to stay eighteen months, because the work so grew under his hand.

      And so it has ever been since. As matter of fact, it is not Christ's teaching, but His death, which has kindled the enthusiasm and the devotion of men. It is this which has conquered and won them, and delivered them from the bondage of self, and set them in a larger world. It is when we believe that this Person has loved us with a love stronger than death that we become His. It is when we can use Paul's words "who loved me and gave Himself for me" that we feel, as Paul felt, the constraining power of this love. It is this that forms between the soul and Christ that secret tie which