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THE IMPORTANCE OF FAMILY RELIGION
WE, who live under laws generally known and acknowledged, have little conception what difficulties arose to the Church in the apostolic age, from the licentious habits of many upon their first conversion to Christianity. Those who had been brought up as heathens saw no evil in concubinage: and those who had been educated as Jews imagined that they were still at liberty to put away those with whom they had been united in the bonds of matrimony. In some respects, the very habits and ordinances of pious men amongst the Jews tended to confirm the Christian converts in their errors. They were not aware, that some things were tolerated among the Jews, and, on some particular occasions, even enjoined, which yet were positively forbidden by the Christian code. It will be remembered, that, after the Babylonish Captivity, many of the Jews who had returned to Canaan “took wives of the people of the land,” and thereby greatly provoked the Lord to anger. On that occasion, Ezra commanded all of them to put away their wives and children [Note: Ezr_9:2-4; Ezr_10:2; Ezr_10:10-11; Ezr_10:44.]. Hence, when persons had been converted to Christianity, a doubt arose in their minds, whether they were not bound, or at least authorised, to separate themselves from their unbelieving partners. This case had been stated to the Apostle, for his opinion respecting it: and he, by God’s special command, forbad any such measure. Even if a person, being a Christian, had so far forgot his duty to God as to connect himself in marriage with an unconverted person, he was not at liberty to divorce her from him; but he must exert himself to the uttermost to effect the conversion of his unbelieving partner. This was the line prescribed equally to all, whether men or women: and agreeably to that rule they were all bound to conduct themselves, whatever difficulties might lie in their way.
The words thus explained will lead me to shew you,
I. The duty of persons in wedded life—
Persons once brought into a marriage union should from thenceforth live, as it were, altogether for each other, even as the Lord Jesus Christ is incessantly occupied in promoting the welfare of his Church: and, as the Church is ever seeking to advance the honour of her divine Head, each should seek continually the other’s salvation—
[If there be a oneness of sentiment between the parties, this will be easy. But whatever diversity of sentiment there may be between them, the duty is still the same; and it should be performed with unremitting diligence. It is not to be supposed that such unions will often be found, as existed frequently in the primitive Church, when, through the conversion of one party to the Christian faith, light and darkness, Christ and Belial, a believer and an infidel, were joined together. But between Christians, as converted to Christ or yet in a state of unregeneracy, there is scarcely a less difference than between persons of different religions. And this difference exists to a great extent wherever the Gospel is preached in sincerity and truth; and the duty of each party is then precisely the same as that which bound the converts from Judaism or idolatry to their unconverted partners. The utmost possible forbearance was to be exercised towards the person who was yet under the power of heathen darkness or Jewish superstition: and so should it be towards one who is yet in bondage to the world; and who, perhaps, is irritated and enraged at the change that has been wrought in the mind of his dearest companion. Great allowance should be made for him. We must not expect him to see with our eyes: and, if he express grief or vexation at our conduct, we must consider how we should have felt, if the change had been wrought in him, and we had yet continued under our former blindness. Grateful to God for the mercy vouchsafed to us, we should implore the same in his behalf: yea, we should “labour earnestly in prayer for him night and day,” that God may open his eyes, and impart to him the salvation which we have experienced. We should remember, that the change has been wrought in us; and that therefore there is, so to speak, a ground for complaint on his side, who still retains his former sentiments and habits: and we must be prepared to endure unkindness from him, on whom we have inflicted so deep a wound. We must possess our souls in patience; and labour, by meekness and by love, to win him, whose heart has never submitted to the preached word [Note: 1Pe_3:1.].]
To this the most distant prospect of success should be a sufficient inducement—
[Whatever the state of our partner may be, God is able to effect a change: “there is nothing impossible with him:” he can “quicken the dead,” and “call forth into existence that which had no being.” And great beyond conception is the power of prayer. The person that continues instant in prayer is almost sure to succeed at last. And what if success should be granted, even though it were after years of suffering and of supplication? would not that be a very abundant recompence for all? Yes: years of labour would be well repaid by such an issue. And how knowest thou, O husband, or O wife, whether this shall not be the issue of thy prayers? How knowest thou, whether thou shalt not be the happy instrument of saving thine unbelieving partner? Surely a mere possibility of such an event should be sufficient to call forth our utmost endeavours; and we should with patient perseverance hold on to the end, “instructing in meekness him that opposes us, if God peradventure may give him repentance to the acknowledging of the truth; and he may at last recover himself out of the snare of the devil, by whom he has been led captive at his will [Note: 2Ti_2:25-26.].”]
But the questions need not be restricted to those in wedded life: they shew us equally,
II. The duty of persons, in whatever relation they may stand to each other—
Manifold are the relations of civil and social life; and in all of them, the same concern for the salvation of others becomes us. Such is our duty,
1. In our own families—
[A person at the head of a family should consider all under his roof as committed to his care, to be brought up for God. It was said by God himself, with special approbation, respecting Abraham, “I know him, that he will command his children and his household after him, that they shall keep the way of the Lord [Note: Gen_18:19.].” The same attention will he approve in us also: and the more we know of the evil of the heart, and of the danger of dying in an unconverted state, the more earnest should we be in the performance of this duty. And what if we be successful in one single instance; will it not richly repay all the labour we can bestow on this good work? Even as it respects this present life, what a bond of union exists between a man and his spiritual offspring! What sweet counsel they take with each other, when going to the house of God as friends, or in the more retired intercourse of domestic life! But, if we take eternity into the account, what shall we then say? Think of saving an immortal soul! What an honour! what a joy! O cease not, any of you, from this good work; but go on steadily, with much patience, much forbearance, much earnestness, if by any means you may be honoured with “turning one soul from darkness unto light, and from the power of Satan unto God.”]
2. In the Church of God—
[The Church is one great family; amongst whom there is yet very ample occasion for mutual forbearance, and for mutual aid. All who believe in Christ are, in fact, one body; and every member should take a deep interest in the welfare of the whole. It is to be lamented, that, even in the apostolic age, there were divisions and bitter animosities amongst those who ought to have been united in the bonds of brotherly affection: and so it is at this time. Many, because of a diversity of sentiment on some points, and frequently on points of inferior importance, are really separated from one another more widely than from the unconverted world. But such a disposition ill becomes the family of which Christ is the Head. We should all have but one object in view; and labour with incessant care so to watch over each other: and we should “become all things to all men, if by any means we may save some [Note: 1Co_9:20-22.]” — — —]
3. In the world at large—
[Wherever there is an immortal soul, there should be an object of our care and love. We should not ask, in reference to any human being, “Am I my brother’s keeper?” We all have a debt of love, which we should be paying to every child of man. Especially should we be concerned for the salvation of their souls, and be using all the means in our power to advance it. The unconverted heathen, the unbelieving Jew, and the scoffing infidel, should be objects of our tenderest compassion, as should also be the careless and ungodly all around us; and, both by secret prayer and benevolent efforts, of whatever kind, we should seek their salvation. And what if we be the means of saving one single soul? Verily I say to you, that we shall cause all heaven to rejoice: for “there is joy among the angels in the presence of God over one sinner that repenteth.” Know ye this, brethren; “know, that whoso converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins [Note: Jam_5:19-20.].” Shall not such a prospect stimulate us to exertion? You will say, you are not sure to succeed in your efforts. True: but are you sure that you shall not succeed? “How knowest thou, O man,” what God shall be pleased to effect by thy means? Thou mayest be among the weakest of the people; yet that should not discourage thee: for God delights to honour those who honour him; and “he will perfect his own strength in thy weakness.” But, at all events, if we should fail in doing good to others, shall none accrue to ourselves? This cannot be: for “God will reward every man according to his own labour [Note: 1Co_3:8.];” and he who “watered others, shall be watered also himself.”]