Part 13

Again, we have the two pleas, with their contrary receptions by the creditors. The two pleas are identical; the two receptions, quite opposite. The first servant falls down before the king, saying, "Have patience with me, and I will pay thee all;" so falls down the second servant before the first, with the very same words upon his lips. Not forgiveness, but merciful indulgence, is what each debtor craves of his creditor; and full payment is what each promises. The payment of a hundred _denarii_ seems quite practicable, and not at all improbable; but the payment of ten thousand talents is beyond all power except that of royalty itself. Yet the wretched impossibility moves the royal heart to compassion; while the feasible and probable meets with stern and cruel refusal from the servile defaulter--all mercy on the one side, all implacability on the other. If, when overwhelmed with conscious guilt, you smote upon your breast and implored the divine mercy, your penitential tears moved the compassion of Heaven, how can you now harden your heart against the like plea of an offending brother? Even if he offer no plea, can you be utterly indifferent to his grief? Is this the spirit of Him who prayed for those who were nailing him to the cross? Perhaps your brother's heart is almost breaking, while he is too proud to apologize. A kind word, a look of love, might melt him into tears at your feet. Oh! give him that word, that look! It will restore to your arms a brother--to your heart a peace like that of heaven.

Finally, we have the two issues, with their consequences in impressive contrast. Great as his debt is, the king's debtor is released and forgiven; but the servant's debtor, owing so small a sum, is cast into prison till he shall pay the debt. But how shall he pay it in prison? Nay, it is not to secure payment that he is incarcerated, so much as to gratify the malignity of a wicked and revengeful heart. After so great a mercy shown to himself, the creditor cannot show the smallest mercy to his fellow-servant. And there the poor man must lie, in a private dungeon, amidst filth and darkness, his creditor his jailor, no comforts nor supplies but what are furnished him by friends without, no hope of deliverance till death comes to his release. Such is the contrast between God's dealing with man, and man's dealing with his brother. He compassionately forgives; we cruelly proceed to punish. Or if we pretend to forgive, how different is our forgiveness from his! God forgives gladly; we reluctantly. God forgives promptly; we after long delay. God forgives completely; we but partially and imperfectly. God forgives from the heart; we only with outward formalities. God forgives very tenderly; we with indifference or contempt. God forgives and forgets the crime; we cherish the bitter memory for many years. God forgives and takes the pardoned sinner to his heart; we thrust him away from our presence and our fellowship forever. God forgives so lovingly that he is said to delight in mercy and rejoice over the pardoned; we with such coldness, such hatred, such haughty disdain, that to meet the object of our clemency in heaven would spoil our joy!

That the cruel severity of the servile creditor should touch the hearts of his fellow-servants with sorrow is no matter of wonder. Stern and inexorable as were the laws of the age, no man without grief or anger could witness such inhumanity. In our day the case would have convoked an indignation meeting, if not a mob; with denunciatory resolutions, if not the prompt application of the code of Judge Lynch. The better method, however, is chosen; and the sad matter is prudently reported to the king. The king recalls the late object of his amazing clemency, in a dignified but very pointed speech remonstrates with him, and then delivers him to the tormentors till he shall pay the last farthing of the debt once forgiven. A righteous but terrible punishment! A state criminal, he goes to the public prison, the royal dungeons--perhaps, like the Mammertine and Tullian at Rome, three stories under ground. The debtor's prison, however, was ordinarily in the house of the creditor--often in his cellar; where the prisoner was kept in chains, subject to the creditor's will, to be tortured or slain as he chose. Slaves were there on purpose to torment him, and make his life as wretched as possible. They scourged him, beat him with rods, racked him with engines, pulled out his teeth, plucked out his nails, burned out his eyes, cut off his nose and ears, tore and mangled his flesh with hooks and pincers--to make him disclose his hidden treasures, to induce his friends to pay his debt for him, or simply to gratify a diabolical spirit of revenge. That all this has its counterpart in God's retribution upon the implacable, though almost too terrible for our faith, is the plain teaching of the parable. Men and angels rise up in remonstrance with Heaven against the unforgiving. And when the divine Heart-searcher calls him to judgment, what answer can he make to the dread animadversions of the angry king? Dare he now pray, as he often did on earth, "Forgive us our debts as we forgive our debtors!" Will he lift up his voice and sing, as he used to do in the church,

"That mercy I to others show, That mercy show to me!"

It was a mockery then; he will not repeat it now. Speechless as the unrobed intruder at the marriage feast, he stands trembling before his Judge. Angels of justice, take him away! Let us not see his anguish, nor hear his lamentation! Showing no mercy, he has lost all claim upon mercy. Conscience his eternal tormentor, any spot in the universe may be his dungeon of despair. Ask him now the question he has often asked with a sneer--"Is there a hell, and where is it?" He lays his hand upon his heart and answers--"There is, and it is here!" Angels of justice, take him away!

"So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."

[1] Preached in St. John's, Buffalo, N.Y., 1869.

[2] Twenty-second Sunday after Trinity.

XVII.

CHRIST WITH HIS MINISTERS.[1]

Lo! I am with you alway, even unto the end of the world.--Matt. xxviii. 20.

The agony of redemption is accomplished. The lately crucified and buried is alive forevermore. Forty days he has walked the earth in his resurrection body, instructing and comforting his disciples. The time is come for his return to the Father. He must enter into heaven itself, now to appear in the presence of God for us. If he go not away, the Comforter will not come--the baptism of fire and power will not descend upon the Church. But before his departure, he renews the commission of his apostles: "All power is given unto me, in heaven and in earth; go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world."

Ye publicans and fishermen, what an embassy! How vast the field! How grand the work! How glorious the promise! Heaven never gave a sublimer commission; man never went forth under a mightier sanction, or on a nobler errand. To utter the words which were syllabled in thunder from out the flames of Sinai, to publish the love that was written in blood upon the cleft rocks of Calvary, to administer the sacramental mysteries of the new and everlasting covenant, to negotiate a perpetual amnesty with this revolted and ruined province of Jehovah's empire, to convert perishing souls from sin to righteousness and build them up in the blessed faith that saves,--this is to do what for ages has occupied the purest spirits and loftiest intellects of our race, and enlisted the interest and the energies of seraphim and cherubim, and furnished constant employment for all the agencies of the infinite goodness and wisdom and power. How poor in the comparison are all earthly diplomacies and royal ministries! Thrones, triumphs, the homage of the living world, and the praise of a thousand generations to come,--what were these to the office and dignity of Heaven's ambassador! How should the Christian minister tremble beneath the burden that weighs down the angel's wing, or rejoice to bear the tidings sung by celestial voices over the hills of Bethlehem! And who were sufficient for these things, but for the Master's promise appended to the command--"Lo, I am with you alway, even unto the end of the world!"

"Lord, it is enough. With such assurance, we will go. With such assistance, we will preach. With such encouragement, we will baptize. With so mighty a patronage, we will summon the nations to thy feet. If thou be with us, we shall fear nothing, we can do all things. If thou aid and defend us, no enemy is invincible, no achievement is impracticable. In court or camp, in palace or prison, in temple or forum, in city or desert, to Jews or Gentiles, princes or peasants, scholars or rustics, sages or savages, we will gladly set forth thy claims and offer thy salvation." So might the apostles have answered their ascending Lord; and so, in effect, they did answer him. They went forth everywhere, and preached the kingdom of the Crucified. Mighty in spirit, they conferred not with flesh and blood. Strong in faith and hope, they consulted neither present appearances nor future probabilities. Constrained by the love of Christ, they hastened, with his message of grace, from city to city, from province to province, from nation to nation. Nothing retards them; nothing intimidates them. The word of the Lord is as fire shut up in their bones, and they are weary with forbearing. They must speak, or they will die; and though they die, they will speak. They cry aloud, and spare not. In the dungeons they lift up their voices, and in the tempests of the sea they are not silent. Before awful councils and sceptred rulers they bear witness to the precious truth. Under the crimson scourge and on the cruel rack they steadfastly maintain their testimony. Death only can effectually interdict their prophesying: and even in the agonies of death, ere yet the organs of speech are paralyzed, they offer Christ's salvation to their murderers, tenderly beseech those who are mocking their tortures, and bless with loving words the lips that are cursing them out of the world. And with what effect, let the early triumphs of the gospel testify; idols abolished; temples abandoned; cities converted; churches planted everywhere; whole provinces embracing the faith of Jesus; monarchs upon their thrones trembling before manacled preachers; Christianity spreading, even during the lifetime of the apostles, as far northward as Scythia, southward as Ethiopia, eastward as Parthia and India, westward as Gaul, Spain, and the British Isles; and a little later, assuming the imperial purple, and lifting the Labarum, glorified with the cross, as the signal of salvation to the nations; and all this, because Christ hath said, and so far hath fulfilled the saying,--"Lo, I am with you alway, even unto the end of the world."

But the promise is ours. It extends through all time. It can never be obsolete, while Christ hath an ordained servant upon earth. Who talks of change? Who says the apostolic office, with its high prerogatives and awful responsibilities, was intended only for a season, and has long since passed away? Who sneers and scoffs at the claim of the Holy Catholic Church to this sublime descent on the part of her chief pastors, and the consequent connection of the whole body of her clergy, through a regular series of ordinations, with the blessed men first commissioned by our divine Lord to go forth and disciple all nations? And hath the Master abandoned those who are obeying the mandate and perpetuating the sacred succession? Hath the Word forever settled in heaven come utterly to naught, and the Rock dissolved on which the Church was founded, and the gates of hell prevailed against her? True, the direct inspiration is withdrawn, and the miraculous endowments are no more; but these are not essential to the apostolate, and were not intended to be permanent; being only the needful authentication of a new revelation from heaven, and therefore discontinued as soon as the Christian faith was once well established among men. The work of the ministry, however, is the same, and its divine sanctions are the same, and its three orders are the perpetual ordinance of Jesus Christ. Ay, and its conflicts are the same, and its succors and consolations in all its sorrows and sufferings are the same, and the faithful servant is still as much as ever the object of his Master's loving care. Whoever else may abandon him, the glorified Man of sorrows saith, "I will never leave thee nor forsake thee." Wherever he goes, Christ attends him. Wherever he labors, Christ sustains him. Wherever he preaches the gospel or administers the sacraments, he has the express authority and assured blessing of their heavenly Author. As the Lord stood by St. Paul, and strengthened him, when all men forsook him; so will he stand by his ministers in every time of trial, and strengthen them for every duty and every danger. Trusting in his might, they will never be left to their own weakness. Depending upon his counsel, they will never be abandoned to their own poor expedients. Weary and faint, his arm will support them. Doubtful and perplexed, his wisdom will direct them. Destitute and afflicted, his bounty will relieve them. Persecuted and calumniated, his providence will vindicate them. Faithful to their sacred functions, all their teachings will be clothed with a divine power, and every priestly act will be hallowed with a heavenly unction. O my brethren! beside all your baptismal fonts to-day, at all your altars, and in all your pulpits, stands he of the wounded hands, the mangled feet, the thorn-pierced brow, and the ever-open side, saying,--"Lo, I am with you alway, even unto the end of the world!"

And do we not need such assurance? What is the end and aim of the gospel ministry? To undo the work of the Devil; to turn men from darkness to light, and from the power of Satan unto God; to reconcile them to the law of holiness, and bring their rebellious thoughts into captivity to the obedience of Christ; to draw them against the stream of their carnal inclinations and worldly ambitions and interests; to make them love what they naturally hate, and hate what they naturally love; to graft the degenerate plant of a strange vine into a new and heavenly stock, that, nourished by its life, it may bring forth the wholesome fruits of righteousness; to assure the penitent of the divine pardon, and feed the faithful with the bread that cometh down from heaven; to perfect the saints in that precious knowledge, and edify the Church in that holy faith, which are the sources of all spiritual excellence and the earnests of eternal life; in short, to subvert the seat of the great usurper, and build upon its wreck the imperishable throne of the Prince of peace, and give back into the hand of him whose right it is the sceptre of a ruined world restored. Are these achievements to be wrought without the Master's presence? Are these victories to be won without the Captain of our salvation? What saith the holy apostle? "Not that we are sufficient of ourselves to think any thing, as of ourselves; but our sufficiency is of God, who also hath made us able ministers of the New Testament, even of the Spirit that giveth life." Christ with us is at once the guaranty and the glory of our success. If the word proves powerful to save the hearer, it is because Christ is with the preacher. If the water conveys regenerating grace to the infant, it is because Christ is with the baptizer. If the consecrated bread and wine impart spiritual comfort and nourishment to the faithful, it is because Christ is with the celebrant. If the appointed absolution and benediction give peaceful assurance of pardon and heavenly succor to the penitent believer, it is because Christ is with the officiating priest. If Christ were not with him, all his learning, his logic and eloquence, were but a sounding brass or a tinkling cymbal. If Christ were not with him, all his sublime sacerdotal functions, though instituted and ordained by Christ himself, were as powerless upon the spirits of men as the moonbeams upon the frozen sea. If Christ were not with him, the blind eye would not be opened, the dead conscience would not be quickened, the rebel against God would not be subdued, the lost wanderer from the fold would not be restored, the moral leper would still remain festering in his fatal impurity. Oh! who could undertake the work of the ministry, with the least hope of winning souls, awakening sinners, edifying the body of Christ, or accomplishing effectually any of the objects of his divine commission, without the infallible promise--"Lo, I am with you alway, even unto the end of the world!"

Moreover, it is important, in the work of human salvation, that the excellency of the power should be of God, and not of us, that no flesh may glory in his presence. When Joab had captured the city of Rabbah, he sent for King David to come and claim the honor of the achievement. When Garibaldi had conquered the Two Sicilies, he sent for Victor Emmanuel to come and take possession of the united kingdom. And Christ must have the credit of his servants' success in the good fight of faith. The warfare is ours; the crown belongs to him who giveth us the victory. "Not unto us, O Lord, not unto us, but unto thy name give the praise, for thy loving mercy and for thy truth's sake." But if we could accomplish aught without his aid, the honor would be ours, and not the Master's; and there would be no justice nor reason in the command, "He that glorieth, let him glory in the Lord." Therefore the Divine Wisdom hath ordered that all our success shall depend upon the divine blessing; and to this end, Christ is ever present with those whom he hath commissioned, helping them mightily with his Holy Spirit. All the power of the gospel to convert the soul, all the power of the sacraments to purify the heart, all the efficiency of Christ's ambassadors in establishing and fortifying the Church, is attributable to this unction of the Holy One. Was it not the angel in the waters of Bethesda, that gave them their healing virtue? Was it not Jehovah in the waters of the Jordan, that cured the leprosy of Naaman the Syrian? And what is it but the gracious presence of Christ in the preached word and the administered ordinance, that renders them effectual to the salvation of those who believe? Is it not as true to-day, as it was when he said it, nearly nineteen centuries ago, "Without me ye can do nothing"? Without Christ, what were our knowledge but ignorance, our wisdom but folly, our eloquence but noise? what our profession but an imposture, our ritual but a solemn farce, and all our zeal but painted fire? It is God that "always causeth us to triumph in Christ, and maketh manifest by us the savor of his knowledge in every place." He who girds us with the sword must nerve the arm that wields it. Now and forever, "We see the Lamb in his own light," and shine only by the reflection of his glory. The ministry, in its three orders, with all their spiritual endowments, is the gift of Christ to the Church; and through these his chosen representatives, though he is ascended on high, he still hath his tabernacle with men, and dwelleth manifestly among them; and millions of saints, throughout the earth and throughout the ages, united in one body, inspired by one Spirit, saved through one calling, sealed with one baptism, professing one faith, cherishing one hope, obeying one Lord, and adoring one God and Father of all, are built up in him, a spiritual house, a temple of living stones, whose foundations are deeper than the earth, and whose towers are lost in the empyrean. This great truth, so humiliating to the pride of man, and so glorifying to the grace of God--this great truth, that all depends upon Christ, let us keep constantly in view; listening for the Master's feet behind his messengers, and looking for the Master's blessing in all their ministrations; ever inviting his presence, and never forgetting his promise--"Lo, I am with you alway, even unto the end of the world."