LESSON XIV.
Before we close our present Study, let us survey for a moment the position of the truly Christian character. Let us see and examine a position, whether filled by lord, subject, or slave, that seems so surrounded with hope, so particularly the focus of all the irradiations of heaven, that the distinctions and miseries of human life, even wrongs done us, are blotted out by the brilliancy of their illumination.
But let us view it in connection with man in an unchristianized state, under the control of the appetites, passions, and influences of an unredeemed world; and it may be we shall behold with wonder the operation of that redemption by which his felicity is made steadfast.
The uncertainty and vanity of human pursuits have for ever been a subject of remark.
And, if we examine the motives of human conduct and see the fallacious objects of human hope, we always perceive the constant attendance of pain, misery, and woe.
As the visions of early life are relinquished, we transfer to the future that confidence which has been for ever betrayed by the past, and as these illusions are successively dispelled, new objects continue to fill the imagination, till the very moment when all our prospects are involved in the darkness of the tomb. Nor think ye that the miseries that flow from ambition, avarice, voluptuousness, and open crime, are the only ones that attend us. Each refinement of life is accompanied with its own peculiar symptom. Besides, there are sufferings that no foresight can foresee, which no excellence can elude.
The imperfection of a master, or of him placed in power, may bring to his slave or other dependant unutterable wo!
The lassitude of sickness, the agony of its pain, the distresses, the imperfections of our friends, their alienation from us, and our final separation from the objects of our tenderest regard, would transform paradise itself into a wilderness of wo, did not the light of God keep it for ever illumined.
Even could we escape from all the external causes of wo, yet the waters of bitterness would continue to flow from the never-ceasing sources of sorrow that lie deep in our own bosoms buried.
We are therefore constrained, forced to conclude, that the balance of our moral constitution has been destroyed; and by the derangement of a system once harmoniously attuned, our principles of action, no longer in unison, are thrown into perpetual collision: maintaining no longer their original or their relative strength, they lead us into perpetual error, and by their conflicts produce a moral discord incompatible with the happiness of man. “For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.” “Because the creature itself shall be delivered from the bondage (δουλειαςδουλειας, slavery) of corruption into the glorious liberty of the children of God.” Rom. viii. 20.
Had we been made acquainted merely with the fall of man and its effect upon his moral constitution, we should have still been bewildered in the perplexities of our condition. A consciousness of guilt would have filled our minds with apprehension, and the fear of the Divine displeasure would have mingled its bitterness with every gratification, would have seized upon every hope. Like Cain, we should have cried out, “Our punishment is greater than we can bear,” and solicited the black mark of slavery as an antidote to threatened and instant death.
But the mercy of God, which always tempers even the natural events to the delicate sensibilities of our physical perceptions, concealed from our view the desolation of our condition, till, in the maturity of his counsels, he saw fit to blend with the discovery the bright visions “of the glory about to be revealed.” Rom. viii. 18.
The heathen nations, although painfully alive to the brevity of human life, and deeply impressed with the vanity of our hopes, were equally ignorant of our fallen nature, and of the holiness of that God before whom we are to be adjudged. Their conception of an existence after death was cheerless and indistinct, although, even at this late day, among the most lofty intellects of their time, we can now perceive a longing desire after something to them unknown, a hankering for the proof of a spiritual immortality. Thus, while there was but little in their anticipations of a future state to excite their apprehension or alarm, there was but little to stimulate their hope.
The vulgar were sometimes alarmed by the majestic terrors of the Thunderer, and the philosopher was sometimes penetrated by those perfections which he was led to ascribe to the mighty Mind.
Yet the wisest sages of antiquity do not seem to have perceived in human guilt an internal malignity, which no penitence can expiate, nor blood of dying victims wash away.
If some glimpses of the miseries and dangers in which sin had involved us were disclosed to the favoured few, yet visions of prophecy dispelled the gloom; for, “where there is no vision the people perish.” Prov. xxix. 18.
It was not till our Saviour had sealed the charter of our hope, that our condition, with a full view of its desolation, was proclaimed to a fallen world. A knowledge of the disease and the remedy has in mercy kept pace with each other. If we learn that the “creature was made subject to vanity,” we also learn that he was made so in hope.
Now, when we behold our condition, although we see evidences of our fallen state, of the degradation of our intellectual and moral faculties, yet we see also a provision of mercy by which the creature may be delivered from “the bondage (δουλειας, slavery) of corruption into the glorious liberty of the children of God.”
Viewed in connection with this sublime truth, the value of human interests, the pain of human sufferings, and the grief of human wrongs disappear; yea, vanish from the eye of the true believer. The grandeur of his future prospects dignifies his present state, however humble. His present evils, which might overwhelm him if attached to his ultimate condition, lose all their bitterness when converted by redeeming love into mere lessons of moral discipline. The pain is softened by the endearment of paternal tenderness, and he feels and knows that they will only accompany the mere infancy of his being.
The poor, humble, but Christian slave, hears constantly the lessons of Titus, and is happy in his obedience to his own master, that he may please him well in all things, watchful to not contradict, nor purloin from any one, and careful to show all good fidelity, that he may adorn the doctrine of God. He feels that no one has a deeper interest in that grace; for it hath equally appeared to all men.
He remembers his fellow-slaves of Colosse, and while with singleness of eye he heartily serves his earthly master, he feels that the act is ennobled, and is transferred to be an act of devotion and obedience to the great Jehovah.
Sympathy carries him back to his Corinthian brethren, in common with whom he feels no anxious care to change the condition in which he was called, for while he is content to abide where God has placed him, he knows that he has been purchased by the blood of Christ, and promoted to the rank of a freeman of the Lord.
With his fellow-slaves of Ephesus, he may tremble with fear lest his obedience to his master shall not be performed with good-will and singleness of heart, as unto Christ himself, for he knows that God has not required of him merely eye-service; yet he also knows that Christians, whether bond or free in this world, will hereafter be remembered of God for whatever good they do. Yea, he yields himself to the exhortations of Timothy, and accounts his own master worthy of all honour and obedience, that the name of God and his doctrine should not be blasphemed; nor does he feel the less reverence for his believing master, but rather does his service with alacrity as to a brother, and with heart-felt joy, because he is a faithful and beloved partaker of the benefits of his labour.
And when he hears men, whose ignorance of God has caused them to be puffed up with the idea of their own importance and purity, evidently filled with pride, as though they could teach God a more holy government, attempting to exhort and teach them a different doctrine, he feels, he knows that such are not only evil and bad men, but ignorant ones, such as dote about questions, and strifes of words, which have no other tendency than to fill the mind with envy, strife, railing, and evil surmises, such as are among men of corrupt minds, among men who are destitute of the truth, and among men who suppose that gain is godliness. He will view such men, however thoughtless they may be of their true position or sincere in their belief, as standing in the position of the serpent in Eden. Their lessons to him are disobedience to God. From such he will withdraw himself; yea, he will fly from them as from a deadly poison, because disobedience to God for ever ends in ruin and death. But from Timothy he learns contentment, for, as he brought nothing into the world with him, and as he can most certainly carry nothing out, so, having food and raiment, he will be content, and especially so as contentment and godliness are great gain.
And finally he hears as it were a trumpet sounding from the very gates of heaven, and looking, he beholds Peter standing there; he hears a still small voice, the voice of Jesus Christ, saying, “Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it, and I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth shall be bound in heaven.” Matt. xvi. 18, 19. And then Peter, raising his arm in the direction of the Gentile nations, says to the slaves: “Be subject to your masters with all fear; not only to the good and gentle, but also to the froward: for this is thank-worthy, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye take it patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable to God. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow his steps, who did no sin, neither was guile found in his mouth; who when he was reviled, reviled not again; when he suffered he threatened not, but committed himself to him that judgeth righteously; who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep gone astray, but are now returned unto the Shepherd and Bishop of your souls.”