1 Timothy 3:15 But if I tarry long, that you may know how you ought to behave yourself in the house of God, which is the church of the living God… I. In the first place, then, I observe that THE CHURCH BEARS TESTIMONY TO A TRUTH — to a special truth — and in this relation it may be termed "the pillar of the truth." It is a pillar of testimony. That truth is the revelation of God in Jesus Christ. Of that revelation the Church holds the record, maintains the verity, and illustrates the power. The Church itself is a witness that such a revelation has been given. We trace this body of Christian believers through past ages, until we reach a period when it did not exist. It bears witness to the New Testament account of its own origin. It is itself an abiding evidence to the authenticity of that account. We may try this evidence by negative and positive tests. In the first place, if the New Testament does not furnish a satisfactory account of the origin of the Christian Church, nothing else does. Or, if we assume that there never was an actual personality such as that to which the Church bears witness, and upon which it is founded — that this is only an ideal life, which, by a process of mythical evolution, has been developed from a slender reality into that which stands on the pages of the Gospel — we may well ask, how has this accretion crystallized into such harmony, and produced an ideal that satisfies the loftiest conceptions of all ages and all men? If such a person could not have been fabricated, or mythically evolved within the time when we must admit the existence of our written records, we are driven upon the positive test that such a Being did live and teach and act, and the Church stands firm as a pillar of testimony to that Divine manifestation in Jesus Christ. Moreover, while the Church preserves the record and maintains the verity of this revelation, it also illustrates its power. Again, taking the Church as it stands to-day — an undeniable, existing institution — and tracing back we come once more upon the fact to which it ascribes its origin. I need not say what a remarkable period that was in the history of mankind. An exhausted world, a troubled world, a world lying in the sad twilight of an eclipse. And then, suddenly, a new era emerging from the old — a sharp, distinct furrow breaking up the surface of history, new ideas, a new faith, a new life. An evident transformation — in its rapidity, depth, and thoroughness, really a miracle of transformation. There is no effect without a cause. And for such a stupendous effect as this there must have been a special cause. Where can we find such a cause? In the conditions of the old world, just alluded to? That Church stands yet, an unimpeachable witness to the revelation of God in Christ, and the operation of that truth in the earth. Divine in its origin like the creative act in the material world, like the procedure of the material world since the creation it now works by ordinary laws and in human conditions. It is advanced by human instrumentalities. It is distorted by human errors. It is hindered by human sins. And yet it manifestly triumphs, as an intrinsic power, through these instrumentalities. It dissipates these errors. It melts away these sins. It evidently acts as a special truth, a Divine force, in the world. It changes customs. It moulds manners. It works into laws. It springs up into beneficent institutions. It transfigures the lives of men. It survives the wreck of dynasties. It abases the proud. It exalts the humble. It reveals the worth of humanity. It gives to the lowliest a faith that is more glorious than a crown, a dignity grander than coronation robes. Even when evoked for evil, it serves the good. II. I have been speaking of the Church as the witness, the pillar of testimony to a special truth. In the next place, let me refer to it as in a certain sense the GROUND OF ALL TRUTH. And, as I have suggested, there is a sense in which the Church is not only the "ground of the special truth" which characterizes the New Testament, but, as it rests upon, so, in turn, it enshrines — or, I might say, incarnates — the ultimate verity which exists behind all forms of truth, behind the visible facts which science explores and the invisible things which faith apprehends. Thus it affirms an "eternal and immutable morality," enthroned above the fluctuations of expediency and the caprice of self-will — a reality of Spiritual Being from which all life springs forth — and so authenticates conscience, vindicates prayer, explains the order of the physical world, and interprets the aspirations of the human soul. And this also is certain: the facts of science cannot be cancelled. Therefore, in relation to the great interests of religion, they must be adjusted. The Church, as assuming to be the "ground of truth," must try them by the simple truth. And, in this computation, what are facts? The naturalist verifies the objects of his senses and his reason, and calls them "facts." But the Christian believer, in his own consciousness, has the same evidence of "facts." The geologist is not more confident as to the trilobrite in the rock, or the astronomers as to Sirius in the sky, than is the devout soul as to communion with its Saviour and its God. The philosopher points his telescope, or arranges his microscope, and tells what God has done in the world without — in the glittering armies of heaven, or the infusorial myriad fold throbbing with the universal life. But the mourner takes the lens of faith, and gazing through the broken tomb of Jesus, commands the horizon of the immortal world. Through the clear-shining of his tears the penitent looks into his own heart, and in the illumination of Divine love beholds new hopes, new purposes, new possibilities, quickened in the transfiguration of a regenerated life. He knows in whom he has believed. He knows what Christ has done for his soul. He knows into what an atmosphere he mounts by prayer. And here let me make a practical suggestion based upon this unity of truth. No exhortation to the young minister is more common than that he should "study the Bible." But this does not imply mere textual study. We are studying the Bible when we study any truth. That live Scripture is to be read, and learned, and applied in the presence of all nature and all history. We must carry its light into the world around us, and come back with our knowledge and experience to find in it fresher reality and profounder depths of meaning. III. But I proceed to observe that this is "the Church of the Living God." Not only does it bear witness to a special truth — not only does it affirm all truth — it is also the vehicle of Divine life. (E. H. Chapin.) Parallel Verses KJV: But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. |
    |