The Olive Branch and the Cross 4

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I now pass on to make a few remarks upon this blessed rule of Christ.

I. This is law, not mere advice; and is obligatory as such upon our conscience, and not merely suggested for our option. It is the language of the Lord. "The Master says it," and he intended it should be obeyed. We have no more right, and ought to have no more inclination to set aside this precept, than any other which he gives by his authority. It is as truly our duty to do this, as it is to pray, or read the scriptures, or to abstain from sabbath-breaking. No matter how difficult or how unpleasant it may be, it must be done. Many other things are difficult and unpleasant, but this is no excuse for their neglect.

It is not only law, but it is very explicit—there is no ambiguity of language, no mystery or profundity of thought, therefore no possibility of mistake. It is level to the plainest understanding. No man can plead ignorance of its meaning as an excuse for shifting off its obligation. It is a very rational law. It is full of wisdom. No man's understanding revolts from it, but every man's common sense must approve it. It is a law which carries out many others, and obedience to which is essential to obedience to them. We cannot fulfill the law of love if we neglect it; we cannot promote the welfare of the church without it; we cannot mortify our members which are upon the earth without it. It is a law which like others entails far more unhappiness in the breach of it than in the observance. Be it so, that it costs some personal uneasiness to submit to it, how much more will result from a different mode of treating offences!

Upon what a stormy sea have many embarked who have taken their own way to treat offences, instead of Christ's! It is a law that would be found efficient in most cases for the accomplishment of its purpose. All Christ's laws are wise and good, and are adapted to accomplish their own ends. This rule, though carried out in all the meekness of wisdom, and all the fervor and humility of true charity, will not of course prevent private quarrels, but it will settle amicably by far the greater part which occur, without bringing them before the church.

It is of consequence to avoid this last appeal. Private feuds are more dangerous in some cases to the tranquility of a congregation than matters of public scandal. Vice has no party, and the man who has committed it no patrons—but the offender in a private quarrel may have or make both a patron and a party in the church. In pulling up such a tare, which must of course be done, some of the wheat may be dragged up with it—or to change the allusion, as the evil spirit is being cast out, he may in his struggle convulse and tear the body. The man whose pride, passion, and obstinacy compel this last appeal; who has so little regard to the peace not only of the brother he has injured, but of the church, yields a strong presumptive evidence, not only of his guilt in the one trespass in question, but of his general bad temper, of his unChristian disposition, and of his unfitness for communion.

II. This law of Christ unquestionably requires and supposes for its fulfillment a high state of personal religion. All the laws of the Christian church do this, more or less. The fellowship of believers, and all the interchange of brotherly kindness and charity do this. In short, the whole divine life in all its exercises is a very high attainment. Christ's church is intended to be an oasis in a desert world, a Goshen in the midst of Egyptian darkness, a witness for its Divine Head testifying for him as the Redeemer of an elect people. And how can this be accomplished but by a spirit and temper, not only diverse from, but opposed to, that of the world? Church members do not understand, or strangely forget their vocation. They do not consider that their calling is to show the world what a different people Christians are to them; what a transformation grace has effected when it converted and sanctified them. Especially are they called to exhibit the power, the beauty, and the operation of love. "You are called," says the apostle, "to holiness," but holiness is love.

Of this the world knows nothing—"Hateful, and hating one another," is its description. The church ought to be entirely opposed to this, as being lovely and loving one another. The spirit of the world is revenge, satisfaction, legal adjustment; in short, the full play of the vindictive passions. But that of Christ's subjects, when indeed they are really and fully such, is forbearance, forgiveness, reciprocal concession, reconciliation, peace. Unless this be the case, what do we more than others? Where is the difference between us and them? Our Christian profession involves in it far more than an orthodox creed, a regular attendance upon religious ordinances, and an abstinence from gross immorality. It involves the image of Jesus, yes his very mind and spirit. The meekness and gentleness of Christ are to be our badge of distinction, the token of our submission to his authority, and the evidence of our sincerity. If we do not comply, and feel we cannot comply with his laws, and this among the rest, what do we in his kingdom?

Be it so then that this law requires a high state of religion; that is of subjection to Christ's authority; this is no excuse for the neglect of it, for if it were, disobedience to any law might be excused. There is nothing required of us in this matter which he will not most graciously give us help to perform if we are willing to receive it, and pray for it in faith. Difficult it is, but it can be done; and instead of leaving it undone because of its difficulty, we ought to exercise ourselves thereto. We must mortify our pride, curb our rashness, allay the heat of passion, extinguish resentment. Perhaps this kind will not go forth but by fasting and prayer. Then fasting and prayer it must have. The fact is, we want to be Christians on too easy terms, and to possess a religion which is all mere pleasurable excitement. We would shirk the cross, and excuse ourselves from the process of mortification.

III. Yet it is a law which, I regret to say, is almost universally neglected. This is a melancholy fact—an acknowledged rule of Christ, dropped by almost general consent out of the practice of his church. A wise, good, peaceful law—virtually expunged by his subjects from his statute book! Is this doubted? I challenge the testimony of all, especially that of the ministers of religion of all denominations, to the fact. Do they not know to their grief and shame how apt their members are to disagree, and how difficult it is to reconcile them? Do we not continually see the truth of Solomon's words, "A brother [not an enemy] offended is harder to be won than a strong city, and their contentions are like the bars of a castle." What a comment upon human depravity! As if the nearer the relation the wider the breach. Who thinks of adopting this as the rule of his conduct? Who attempts thus to stop a quarrel, and to crush a feud in the egg? Men almost smile at our simplicity in proposing it, and deem it a law suited only for the inhabitants of some spiritual Utopia. Alas, alas, is it then come to this, that Christians, professedly renewed men, men forgiven by God their ten thousand trespasses against him, claiming to be the spiritual offspring of him of whom it is said, "God is love," "the God of peace," gravely tell us this law of Christ is too refined, and requires too much gentleness and forbearance, for them to submit to? What! Does God, the infinite God, offended by man's transgression, and with an unlimited power of retribution at command, come down and knock at the sinner's door, and "beseech him to be reconciled," and offer him forgiveness! And yet a man, a Christian man, find it too much for him to go to his own brother, and ask for explanation, and tell us it is too much to be expected from him? Is religion then a reality, or anything more than a profession?

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