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WISDOM AND INNOCENCE TO BE UNITED
IT is a favourite idea with many, that a great part of the Scriptures was written for those only of the Apostolic age; and that it is improper for us to apply to ourselves what was delivered to them. Now we readily grant that some things had a peculiar and primary reference to the Apostles, and to others of that day; and that, as far as any thing was peculiar to them, it would be wrong for us to take it to ourselves: but we must assert, on the other hand, that as far as we are in the same circumstances with them, what was spoken to them is strictly and properly applicable to us. What was delivered to the Apostles themselves in this address of our Lord, was only partially applicable to them at the time it was spoken. The foregoing part of the chapter was suited to them in their first mission through the land; but what is contained in our text and to the end of the chapter was comparatively inapplicable to them till after the day of Pentecost: yet, as far as circumstances required it, they were to regard it from the first moment that it was spoken to them. Thus then it is with us: every word of God, to whomsoever delivered, is to be considered as intended for us, in proportion as our situations accord with theirs to whom it was delivered. Accordingly we do not hesitate to take to ourselves the direction in our text: nor is it to ministers only that we would apply it, but to Christians in general, whose situation in the world so far accords with that of the Apostles, that they universally need the same warning to be given them, and the same path of duty to be pointed out.
We shall proceed to notice then,
I. The situation of Christians in the world—
It may seem harsh to represent them as “sheep in the midst of wolves:” and we will grant that the general establishment of Christianity, and the laws enacted for the support of it, afford a protection to us which the first Christians did not enjoy; but the enmity of the human heart against God is the same as ever; and the light of Divine truth is as offensive to the carnal eye as ever; and the hostility which exists against true Christians at this day, is the same as existed in the heart of Cain, and of all ungodly men in every age; it is the same in its nature, and, when unrestrained by law, is the same also in its degree; it only differs in the particular acts by which it is evinced. The distinction of wolves and sheep still exists, though the power of the wolves is restrained: but what St.Paul says in reference to Ishmael is still as true as ever, “As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.”
In confirmation of this, we appeal to the manner in which the godly are universally treated:
1. An universal prejudice exists against them—
[Names of reproach are given them now, as much as in any age of the world. These names vary from time to time; but they are constantly understood to designate persons that are weak and contemptible; and men universally affix a stigma to the character that is branded with them. Let any person, however respectable in himself, and however excellent in his deportment, be spoken of as a Methodist, ‘or any other name of like import,’ and every one will conceive him to be either a weak enthusiast or a designing hypocrite: every thing that can be spoken to his disadvantage will be boldly asserted, eagerly listened to, and readily believed; nor will one single person in ever so large a company be found bold enough to vindicate his injured character. If a fault can be found in him, it will be magnified beyond all bounds: what he has done once or twice in his life, will be represented as his daily practice: and the faults of one will be imputed to the whole body: nor can a wolf more delight in the blood of a lamb, than these do in tearing to pieces the characters of the Lord’s people. We appeal to all, whether this be not true? and whether there be not still as much reason as ever to say, “we know concerning this sect, that it is every where spoken against?”]
2. Their very character exposes them to injuries—
[It is well known to be an established principle with them, to suffer patiently, and not to avenge themselves; insomuch. that if a person professing godliness should indulge an angry and vindictive spirit, he would be universally considered as having no pretensions to real piety. Hence every one is bold enough to insult or injure them: a man that would not dare to shew the smallest disrespect to a worldly character, will take liberties with them, and calumniate them without fear. As the defenceless condition of the sheep invites the wolf, whose ferocity would be curbed in the presence of a lion, so a cowardly principle operates on the world, and instigates them to attack those from whom they expect no vindictive retaliation.]
3. They are considered as the legitimate prey of all who choose to oppress them—
[It is well said by the prophet, “He that departeth from evil maketh himself a prey.” Let any other respectable person be calumniated, and he will find some one to espouse his cause; but, as we before observed, the religious man has no advocate; every one has a right to say of him whatever he pleases. Let any other order of men be loaded with opprobrium, and multitudes will start up in their defence: yea, even a word that can bear an interpretation unfavourable to them, will be construed into a libel: but ten thousand words, the most harsh, the most cruel, and the most unjust, may be spoken against religious people; the whole order of them may be condemned as fools and hypocrites, and no one will feel himself offended, nor will any one complain of the uncharitableness of such censures. Whence then is this? Is it not, that these people are generally understood to be excluded in a measure from the common rights of men; and that every one has a right to attack them as he will? Let a disorderly man interrupt a public or private concert, and an universal indignation will be excited against him: but let him disturb a religious assembly in their public or social ordinances, and the world will be far more ready to vindicate than condemn him; or, at most, will only smile, as though he had committed but a slight and venial offence.
Do not these things shew, that religious people are not on a footing of equality with others; and that, in respect to such treatment, they are as sheep in the midst of wolves? Yes, verily, it both is so, and must be so: “The servant cannot be above his lord; and, if they have called the Master of the house Beelzebub, much more will they those of his household.”]
Let us now then consider,
II. The conduct which that situation calls for—
The serpent is said to be “more subtle than all the beasts of the field:” and the dove is proverbially kind and innocent. Now the wisdom of the one and the harmlessness of the other are very desirable to be combined in the Christian character; because it is by such an union only that the Christian will be enabled to cope successfully with his more powerful enemies.
He should unite these graces,
1. In the avoiding of evil—
[It is lawful and proper to avoid persecution, when we can do it without violating the laws of truth. The Apostles, “when persecuted in one city, were directed to flee to another:” and that great champion of Christianity, St.Paul, when the Jews laid wait for him at the gates of Damascus, was “let down by the wall in a basket,” that he might escape their fury. Our Lord himself too, when ensnaring questions were put to him, so that his answer, whatever it might be, would be made an occasion of accusation against him, repeatedly avoided the snare, sometimes by not answering at all, sometimes by a significant action, sometimes by asking a question in return: thus baffling the designs of his blood-thirsty enemies, and constraining them to say, “Never man spake like this man.” In this way we may act also. We must not dissemble, like Peter, to please or satisfy any set of men whatever; but we may take advantage of the peculiar views and prejudices of our enemies, to divide their counsels, and avert from ourselves their combined malignity. Thus did St.Paul, when the Pharisees and Sadducees were persecuting him with united fury: by professing himself a Pharisee, he engaged one half of his enemies on his side, and disconcerted the measures which would otherwise have been executed against him. There is danger, however, when on such ground as this, of violating Christian simplicity: it is safer far to take for our model the condescending kindness of the Apostle, in “becoming all things to all men,” and in conforming ourselves to their habits and sentiments, wherever we can do it without violating the essential principles of the Gospel. In this way we shall truly comply with the direction in our text, and make the enmity of others against Christianity an occasion of displaying its unrivalled excellence.]
2. In the doing of good—
[It is lamentable to see how often well-meaning Christians defeat their own purposes by their want of judgment. They will reprove sin; but they will reprove it with so much harshness, or in so public a manner, as to irritate only, and not to reclaim, the offender. In conveying instruction also, they overlook all the circumstances of time and place, as well as the state of those they address. They forget that there is much wisdom required “to win souls;” that they should “choose out acceptable words,” which shall “distil as the dew,” and insinuate themselves gently into the minds of the hearers: they will speak the truth freely at all times, without considering whether they be not “casting their pearls before swine, who will only tarn again and rend them.” Some, as soon as they have attained a little knowledge themselves, will set themselves up for public teachers, and take upon themselves the office of the ministry without any call, either from God or man; little thinking what a stumbling-block they cast before many, whom they harden in their prejudices against the Gospel of Christ. In a word, they think that zeal is every thing; and that, if only they endeavour to do good, they need not be much concerned in what way they do it. But they need to be told, that Paul himself, even when going to meet the whole college of Apostles, took the precaution of communicating privately with the chief among them first, lest by an abrupt disclosure of all his history at once he should excite their prejudices, and occasion disorder in the Church [Note: Gal_2:2.]: and it will be well for them to treasure up in their minds that observation of Solomon, “I wisdom dwell with prudence [Note: Pro_8:12.].”]
3. In the whole of their deportment—
[Christians should be “a wise and understanding people,” and should have their whole conduct regulated by “sound wisdom and discretion.” They should be careful “not to give occasion to their enemies to speak reproachfully.” They should rather be studious to “cut off occasion from those who seek occasion against them,” and to “put to silence the ignorance of foolish men by well-doing.” This is strongly inculcated in those words of the Apostle, “Walk in wisdom toward them that are without:” and it was admirably illustrated in the conduct of Daniel, which constrained his bitterest enemies to say, “We shall not find any occasion against this Daniel, except we find it concerning the law of his God.” With this view, therefore, we should avoid all needless singularities; we should cultivate a meek and courteous spirit; we should be especially attentive to all the duties of our calling, and should labour to “please all men for their good, to edification.” In short, our determination through grace should be like that of the Psalmist, “I will walk wisely before thee in a perfect way.”
We must however avoid every thing that savours of artifice and contrivance. There is an immense difference between carnal wisdom and that which is truly spiritual; there is a frankness and godly sincerity in the Christian’s character which abhors all deceit and cunning. St.Paul distinguishes them in that advice of his, “I would have you wise unto that which is good, but simple concerning evil [Note: Rom_16:19. ἀ ê å ñ á ß ï õ ò , the same word as in the text.];” and in his own example he observed that distinction with undeviating, unremitting care [Note: 2Co_1:12. “Not with fleshly wisdom.”].]
To assist you in the execution of these arduous duties, we subjoin a few directions:
1. Do not expect too much from man—
[You have been enabled perhaps to be “blameless and harmless, as sons of God, in the midst of a crooked and perverse nation;” but do not therefore expect that the world will become your friends; if they “are at peace with you,” it is as much as the Scripture authorizes you to hope for under the most favourable circumstances; the wolf must change its nature, before it can perfectly accord with the sheep. If wisdom and piety could have disarmed the world, Christ had never suffered. “To do well and to suffer for it,” is all that you are to expect from man.]
2. Do not be grieved at the evil treatment that you meet with—
[If you suffer for righteousness’ sake, you are rather to rejoice; it is a great honour conferred upon you, a testimony from God in your favour, a means of glorifying him before men, and of augmenting your own glory in a future world. Be not then cast down by your afflictions, but rather glorify God on this behalf.]
3. Guard against the risings of your own spirit—
[If others are wolves, you are still to be as sheep, meek and patient, even like Him who was “led as a sheep to the slaughter, and, as a sheep before her shearers is dumb, so opened he not his mouth.” “In your patience then possess ye your souls;” and “let patience have its perfect work, that ye may be perfect and entire, lacking nothing.”]
4. Look up to God for daily supplies of wisdom and grace—
[It is by the grace of God alone that we can do any good thing. If we attempt any thing in our own strength, we shall fail. But God has promised, “if any man lack wisdom or grace, and ask it of him, he will give him liberally and without upbraiding [Note: See Jam_1:5 and Isa_41:10.].” Beg of him, therefore, to give you such continued and abundant grace, that you may be enabled to “stand perfect and complete in all the will of God.”]