Luke ix. 26.
Whosoever shall be ashamed of me, and of MY WORDS, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy Angels.
The text distinguishes between being ashamed of Christ, and being ashamed of his WORDS. And, though the two charges, in effect, run into one, yet I have found it convenient, in point of method, to observe that distinction. Considering the subject, in this double view, we shall see more clearly, what the crime is, which we are here cautioned to avoid, and when we are guilty of it.
I have already gone through the first division of the text, and shall now enter on the second. If we have not formally disowned, or, in effect, at least, been ashamed of CHRIST, that is, of his name, dignity, and person, and of the relation, which we bear to him, as our SAVIOUR and REDEEMER, yet have we not felt in ourselves, and evidenced to others, something of that disposition in regard to his WORDS, that is, considering him in the light of our LORD and MASTER?
Now, to do justice to this part of our subject, we must consider the words of Christ, first, in THEMSELVES, or as composing that form and manner of address, in which he thought fit to deliver himself to us: and, secondly, in the SUBJECT MATTER of them, that is, as comprehending both his doctrines and precepts, articles of faith, and rules of life, all that, as our heavenly Instructor, he requires us to believe, and, as our lawgiver, to put in practice. In both respects, I doubt, we shall, many of us, find that we have too much, and too often, been ashamed of Christ’s words.
I. Under the first consideration of the words themselves, that is, of his manner in addressing himself to us, let it be observed, that, though it be true, in several respects, that never man spake as this man, yet this commendation must not be extended to the language of his discourses, in which no peculiar art or elegance is affected. He condescended to speak, as any other Jew might have done, and as his Apostle afterwards did, plainly and clearly enough to convey his meaning, but not with the enticing words of man’s wisdom, that is, of men cultivated and polished in the school of Greek or Roman learning. Hence, both in ancient and modern times, such as were, or pretended to be, so accomplished, have not unfrequently objected to the style of the Gospel, as rude and barbarous, and not composed with that beauty, which they have been taught to admire in the masters of fine writing. Now, though this pedantry might, perhaps, be excused in an old Pagan sophist, and is naturally enough assumed by a modern classical unbeliever, one is shocked to find it in professed Christians. And yet, I doubt, there are not a few of those, who are half ashamed of the Gospel, because not written in the best Greek, or according to the rules of the most approved rhetorick: I doubt, there are even those who might tell us, if they would (as a polite Italian philologist has done) that they read their bible but seldom, lest a familiarity with it should hurt their style; or perhaps abstain from reading it, altogether, because not fashioned according to their ideas of elegant composition.
It would be paying too much respect to this frivolous delicacy, to enter into a formal confutation of it. What I shall say to it is, briefly, this; first, that the style of scripture, though not classical, is by no means destitute of life and beauty: secondly, that, although it were, where the matter of it concerns us so much, it is childish to lay any great stress on the manner: that, further, the very objection turns to the honour of the Gospel, which was purposely so composed that the effect of it, in the conversion of the world, might be seen to flow from supernatural causes, and that our faith should not stand in the wisdom of men, but in the power of God.
To all which I might add, what perhaps is a secret to our polite objectors, that the rules of writing and speaking are more arbitrary than they are taken to be: that they refer to our customs and manners, and derive their merit from that reference, only; that, in different times and places and under different circumstances, the same manner may be good and bad; and that there is no universal archetype of perfect speech, existing in nature[283].
But these minute inquiries are not for this time and place. On whatever principles the style of scripture may be vindicated, or if it cannot be vindicated at all to a fastidious reader, still I affirm, that the taking offence at it is a species of that false shame, which the text condemns, and which deserves condemnation. When the word of God is held up to us in the great day, and the inquiry is, what attention we have paid to it, think how poor a subterfuge it will be from the shame, that will then overtake us, to reply, in the face of men and angels, that it was not the word of Cicero or Plato.
Having dismissed this trifling cavil, let us now see,
II. In the next place, in what respects it may be charged upon us that we have been ashamed of Christ’s words; that is, of their SUBJECT MATTER; considered in the double view of the doctrines, and precepts, contained in them.
1. As to the DOCTRINES of Christ, that is, the peculiar articles of Christian faith, one would think that to reject, or question, or explain away these, was inconsistent with the very profession of Christianity. Yet this conduct in some shape or other, presents itself to us every day, in those who are, or who desire to be thought, Christians; and one cannot but wonder at the pains they take to draw upon themselves this charge of inconsistency.
Some, bolder than the rest, would expunge whole chapters, nay books, from the sacred canon, when the narrative rises above their faith, or the doctrine will not sink to a level with their wisdom; others content themselves with nibbling at single sentences, or, perhaps, words; and, if no obscure manuscript be at hand to favour the system they adopt, take refuge in a forced, unnatural punctuation. How many ancient and modern heresies have we seen supported by that presumptuous, or this minute strain of criticism!
Some, again, when the text is not called in question, turn their ingenuity another way, and strike out new modes of interpretation. They mangle and disfigure plain facts, or resolve them into allegories: of this class were those primitive heresiarchs, who maintained that Christ was not come in the flesh[284], and that the Resurrection was past already[285]; and of the same family, too, are those presumptuous moderns, of whatever name, who stumble at the cross of Christ, and sink the doctrine of Redemption in a metaphor.
A third sort excell in puzzling a clear text, in putting a violent construction on artless words, in explaining mysteries by metaphysics, or, to get rid of them at once, in making the plain fishermen of Galilee speak the language of Platonism, or of the Jewish cabbala.
In a word, it would be endless to specify all those, who by studied devices, of various kinds, mutilate, prevert, misinterpret, confound the word of God, obtruding their own sense upon it, and finding any thing there rather than the plain obvious mind of the Revealer.
And why is all this industry employed, these daring liberties taken? Why to make Christianity not mysterious, to shew how reasonable its doctrines are, and to remove all objections against them. The pretence is fair. But shall we then admit nothing in scripture, in that scripture which we call divine, but what we perfectly understand, and can make appear, in all its parts, to harmonize with our systems? Alas, what is this, but to prescribe to the Spirit of God; to substitute our wisdom in the place of his; in a word, to be ashamed of Christ’s words, and to idolize our own reason.
To give one remarkable instance, out of many, of this false shame. If there be any thing clearly revealed in holy scripture, it is, that there is a world of spirits, good and bad: and of the last, that there is ONE, placed at the head of them, who sets himself in opposition (as indeed all bad men do) to the will of God; who had a share in seducing our first parents, and still works in the children of disobedience; who was even permitted to tempt Christ, and to possess Judas; in a word, who is styled the Prince of this world, and, for the overthrow of whose empire, principally, the Son of God came down from heaven: If I say, there be any clear undisputed point of doctrine in the Gospel, it is this: the whole scheme of Christianity depends upon it: and yet what pains have not been taken to exterminate evil spirits, and disenchant the world of them; although by such methods, as would render language itself of no use, and confound all the rules of just criticism and sober interpretation?
These interpreters, I know, pretend (and many of them, I dare say, with good faith) a zeal for the honour of God, in their attempts of this nature. But let them look deep into themselves. They will, perhaps, find, that they are paying, at the same time, a secret homage to their own understandings, as if the whole of God’s moral government lay open to their view, and they were able to pervade every part of it; that they hold a revelation in no esteem, which puzzles their philosophy; and that, therefore, they force a meaning of their own on the words of Christ, because they are inwardly ashamed of that, in which his words are most naturally to be taken.
Leaving, then, these rationalists to the scrutiny of their own inmost thoughts, let us inquire,
2. What regard is due to the words of Christ, considered not as articles of belief, but rules of practice.
And here, I doubt, it must be acknowledged that we have, all of us, more or less, been ashamed of our divine Master. For we are convicted of this shame, whenever we disobey his commands, seen and admitted to be his, on account of any repugnancy they have to the fashion of the world, and to the consideration we affect to have in it. And who is there, that, in this respect, can hope to stand clear of all blame, when he is judged?
Be meek and lowly of heart, says our Lord. On the contrary, we are proud and arrogant, that we may not be thought to want spirit. Take no thought for to-morrow, are the words of Christ: but the world says, be rich and great; and we think of nothing else but to-morrow. Blessed are the pure in heart, says our spotless Preceptor: Are we not ashamed of these words, when we had rather run the risk of any defilement, than appear unfashionable? And so in a multitude of other instances.
Still, perhaps, we respect the rule, in some sort, and blame ourselves for the breach of it.
But what shall we say of those, who reject the word spoken with a high hand, and offend against it on principle, as we may say, and by system?
Go and sin no more, says our Lord to an adulteress convict; and his words imply a severe censure of having sinned at all, in that instance. But are there none who think this a hard saying, who regard it as a narrow prejudice; who treat the observance of it as a needless scruple; nay, who pique themselves on the violation of it? Are there not some, who delight in this sin by way of preference? who lay it down for a maxim, that this commerce, under certain circumstances, and covered with a certain veil of manners, is allowable, is reputable, is meritorious? Nay, are there not those who would take it ill to be thought incapable of aspiring to that distinction, which, in certain quarters, this commerce supposes?
But let me not enlarge farther on this horrid subject. Consider only, whether the parties concerned must not deride a precept, which they are proud to transgress, and whether in the saddest sense of the word, they may not be said to be ashamed of it.
Another instance occurs, the mention of which, I am sensible, can be of no farther use than to illustrate my subject. A placability of temper, the forgiveness of injuries, the love of our enemies, nothing is more insisted upon in the Gospel, than these virtues, which make the very essence of a Christian’s temper. The precepts to this purpose are numberless and express, and enforced with all possible authority. Yet, to persons, in certain conjunctures, and of a certain rank in the world, it would be an affront, but to remind them of their duty. We know, who it was, that, when he was reviled, reviled not again, when he suffered, threatened not, but committed himself to him who judgeth righteously[286]. But what then? Neither precept, nor example, moves him, who calls himself a man of honour, and is the slave of fashion. He has command enough of himself to assume an air of tranquillity, and to observe all the forms of good-breeding. But his hate is rancorous, his resentment hot as hell, his revenge, immortal. Let his pretences be what they will, his conduct cries aloud to all the world, “I renounce the Gospel, I am ashamed of the meek and merciful religion of Jesus.”
To conclude: We now understand in what ways, and in how many respects, we may be ashamed of Christ and his words. In recounting those several ways, whether respecting the name and dignity of our Lord, or the rule of faith and practice, which he has given us, we have seen, at the same time, how little, how base, how ungrateful, how impious, how inexcusable, in all views, this shame is: especially in all those, who wear the name, and do not wholly disclaim the faith, of a Christian. More words would be thrown away on those, who are insensible to such considerations. Or, if any further remonstrance can be of use, if there be a motive left that can reach their case, it must be one, that alarms their fears, and shews the danger, the unspeakable hazard, to which they expose themselves by this miserable conduct. And, in the whole extent of God’s word, there is not, in the nature of things there cannot be, a more awakening, a more terrible denunciation, than that of the text, which therefore I cannot do better than leave with you in its own proper form, as pronounced by our Lord himself—Whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy Angels.