So the apparently illogical exhortation, Put off what you have put off, and put on what you have put on, is fully vindicated. It means, Be consistent with your deepest selves. Carry out in detail what you have already done in bulk. Cast out the enemy, already ejected from the central fortress, from the isolated positions which he still occupies.

You _may_ put off the old man, for he is put off already; and the confidence that he is will give you strength for the struggle that still remains. You _must_ put off the old man, for there is still danger of his again wrapping his poisonous rags about your limbs.

II. We have here, the continuous growth of the new man, its aim and pattern.

The thought of the garment pa.s.ses for the moment out of sight, and the Apostle enlarges on the greatness and glory of this "new man," partly as a stimulus to obeying the exhortation, partly, with allusion to some of the errors which he had been combating, and partly because his fervid spirit kindles at the mention of the mighty transformation.

The new man, says he, is "being renewed." This is one of the instances where minute accuracy in translation is not pedantic, but clear gain.

When we say, with the Authorised Version, "is renewed," we speak of a completed act; when we say with the Revised Version, "is being renewed,"

we speak of a continuous process; and there can be no question that the latter is the true idea intended here. The growth of the new man is constant, perhaps slow and difficult to discern, if the intervals of comparison be short. But like all habits and powers it steadily increases. On the other hand, a similar process works to opposite results in the "old man," which, as Paul says in the instructive parallel pa.s.sage in the Epistle to the Ephesians (iv. 22), "waxeth corrupt, after the l.u.s.ts of deceit." Both grow according to their inmost nature, the one steadily upwards; the other with accelerating speed downwards, till they are parted by the whole distance between the highest heaven and the lowest abyss. So mystic and awful is that solemn law of the persistent increase of the true ruling tendency of a man's nature, and its certain subjugation of the whole man to itself!

It is to be observed that this renewing is represented in this clause, as done _on_ the new man, not by him. We have heard the exhortation to a continuous appropriation and increase of the new life by our own efforts. But there is a Divine side too, and the renewing is not merely effected by us, nor due only to the vital power of the new man, though growth is the sign of life there as everywhere, but is "the renewing by the Holy Ghost," whose touch quickens and whose indwelling renovates the inward man day by day. So there is hope for us in our striving, for He helps us; and the thought of that Divine renewal is not a pillow for indolence, but a spur to intenser energy, as Paul well knew when he wove the apparent paradox, "work out your own salvation, for it is G.o.d that worketh in you."

The new man is being renewed "_unto_ knowledge." An advanced knowledge of G.o.d and Divine realities is the result of the progressive renewal.

Possibly there may be a pa.s.sing reference to the pretensions of the false teachers, who had so much to say about a higher wisdom open to the initiated, and to be won by ceremonial and asceticism. Their claims, hints Paul, are baseless; their pretended secrets a delusion; their method of attaining them a snare. There is but one way to press into the depths of the knowledge of G.o.d--namely growth into His likeness. We understand one another best by sympathy. We know G.o.d only on condition of resemblance. "If the eye were not sunlike how could it see the sun?"

says Goethe. "If thou beest this, thou seest this," said Plotinus. Ever, as we grow in resemblance, shall we grow in knowledge, and ever as we grow in knowledge, shall we grow in resemblance. So in perpetual action and reaction of being and knowing, shall we draw nearer and nearer the unapproachable light, and receiving it full on our faces, shall be changed into the same image, as the moonbeams that touch the dark ocean transfigure its waves into silver radiance like their own. For all simple souls, bewildered by the strife of tongues and unapt for speculation, this is a message of gladness, that the way to know G.o.d is to be like Him, and the way to be like Him is to be renewed in the inward man, and the way to be renewed in the inward man is to put on Christ. They may wrangle and philosophize who will, but the path to G.o.d leads far away from all that. It may be trodden by a child's foot, and the wayfaring man though a fool shall not err therein, for all that is needed is a heart that desires to know Him, and is made like Him by love. Half the secret lies in the great word which tells us that "we shall be like Him, for we shall see Him as He is," and knowledge will work likeness. The other half lies in the great word which tells us that "blessed are the pure in heart, for they shall see G.o.d," and likeness will work a more perfect knowledge.

This new man is being renewed _after the image of Him that created him_.

As in the first creation man was made in the image of G.o.d, so in the new creation. From the first moment in which the supernatural life is derived from Christ into the regenerated spirit, that new life is like its source. It is kindred, therefore it is like, as all derived life is.

The child's life is like the father's. But the image of G.o.d which the new man bears is more than that which was stamped on man in his creation. That consisted mainly, if not wholly, in the reasonable soul, and the self-conscious personality, the broad distinctions which separate man from other animals. The image of G.o.d is often said to have been lost by sin, but Scripture seems rather to consider it as inseparable from humanity, even when stained by transgression. Men are still images of G.o.d, though darkened and "carved in ebony." The coin bears His image and superscription, though rusty and defaced. But the image of G.o.d, which the new man bears from the beginning in a rudimentary form, and which is continually imprinting itself more deeply upon him, has for its princ.i.p.al feature holiness. Though the majestic infinitudes of G.o.d can have no likeness in man, however exalted, and our feebleness cannot copy His strength, nor our poor blind knowledge, with its vast circ.u.mference of ignorance, be like His ungrowing and unerring knowledge, we may be "holy _as_ He is holy"; we may be "imitators of G.o.d as beloved children, and walk in love as He hath loved us"; we may "_walk_ in the light as He _is_ in the light," with only the difference between His calm, eternal being, and our changeful and progressive motion therein; we may even "be perfect as our Father is perfect." This is the end of all our putting off the old and putting on the new. This is the ultimate purpose of G.o.d, in all His self-revelation. For this Christ has come and died and lives. For this the Spirit of G.o.d dwells in us. This is the immortal hope with which we may re-create and encourage our souls in our often weary struggles. Even our poor sinful natures may be transformed into that wondrous likeness. Coal and diamond are but varying forms of carbon, and the blackest lump dug from the deepest mine, may be trans.m.u.ted by the alchemy of that wondrous transforming union with Christ, into a brightness that shall flash back all the glory of the sunlight, and gleam for ever, set in one of His many crowns.

III. We have here finally the grand unity of this new creation.

We may reverse the order of the words as they stand here, and consider the last clause first, inasmuch as it is the reason for the doing away of all distinctions of race, or ceremony, or culture, or social condition.

"Christ is all." Wherever that new nature is found, it lives by the life of Christ. He dwells in all who possess it. The Spirit of life in Christ is in them. His blood pa.s.ses into their veins. The holy desires, the new tastes, the kindling love, the clearer vision, the gentleness and the strength, and whatsoever things beside are lovely and of good report, are all His--nay, we may say, are all Himself.

And, of course, all who are His are partakers of that common gift, and He is _in_ all. There is no privileged cla.s.s in Christ's Church, as these false teachers in Colossae had taught. Against every attempt to limit the universality of the gospel, whether it came from Jewish Pharisees or Eastern philosophers, Paul protested with his whole soul.

He has done so already in this Epistle, and does so here in his emphatic a.s.sertion that Christ was not the possession of an aristocracy of "intelligence," but belonged to every soul that trusted Him.

Necessarily, therefore, surface distinctions disappear. There is triumph in the roll of his rapid enumeration of these clefts that have so long kept brothers apart, and are now being filled up. He looks round on a world, the antagonisms of which we can but faintly imagine, and his eye kindles and his voice rises into vibrating emotion, as he thinks of the mighty magnetism that is drawing enemies towards the one centre in Christ. His catalogue here may profitably be compared with his other in the Epistle to the Galatians (iii. 28). There he enumerates the three great distinctions which parted the old world: race (Jew and Greek), social condition (bond and free), and s.e.x (male and female.) These, he says, as separating powers, are done away in Christ. Here the list is modified, probably with reference to the errors in the Colossian Church.

"There cannot be Greek and Jew." The cleft of national distinctions, which certainly never yawned more widely than between the Jew and every other people, ceases to separate, and the teachers who had been trying to perpetuate that distinction in the Church were blind to the very meaning of the gospel. "Circ.u.mcision and uncirc.u.mcision" separated.

Nothing makes deeper and bitterer antagonisms than differences in religious forms, and people who have not been born into them are usually the most pa.s.sionate in adherence to them, so that cleft did not entirely coincide with the former. "Barbarian, Scythian," is not an ant.i.thesis, but a climax--the Scythians were looked upon as the most savage of barbarians. The Greek contempt for the outside races, which is reflected in this clause, was largely the contempt for a supposed lower stage of culture. As we have seen, Colossae especially needed the lesson that differences in culture disappeared in the unity of Christ, for the heretical teachers attached great importance to the wisdom which they professed to impart. A cultivated cla.s.s is always tempted to superciliousness, and a half cultivated cla.s.s is even more so. There is abundance of that arrogance born of education among us to-day, and sorely needing and quite disbelieving the teaching that there are things which can make up for the want of what it possesses. It is in the interest of the humble virtues of the uneducated G.o.dly as well as of the nations called uncivilized, that Christianity wars against that most heartless and ruinous of all prides, the pride of culture, by its proclamation that in Christ, barbarian, Scythian and the most polished thinker or scholar are one.

"Bondman, freeman" is again an ant.i.thesis. That gulf between master and slave was indeed wide and deep; too wide for compa.s.sion to cross, though not for hatred to stride over. The untold miseries of slavery in the old world are but dimly known; but it and war and the degradation of women made an infernal trio which crushed more than half the race into a h.e.l.l of horrors. Perhaps Paul may have been the more ready to add this clause to his catalogue because his thoughts had been occupied with the relation of master and slave on the occasion of the letter to Philemon which was sent along with this to Colossae.

Christianity waged no direct war against these social evils of antiquity, but it killed them much more effectually by breathing into the conscience of the world truths which made their continuance impossible. It girdled the tree, and left it to die--a much better and more thorough plan than dragging it out of the ground by main force.

Revolution cures nothing. The only way to get rid of evils engrained in the const.i.tution of society is to elevate and change the tone of thought and feeling, and then they die of atrophy. Change the climate, and you change the vegetation. Until you do, neither mowing nor uprooting will get rid of the foul growths.

So the gospel does with all these lines of demarcation between men. What becomes of them? What becomes of the ridges of sand that separate pool from pool at low water? The tide comes up over them and makes them all one, gathered into the oneness of the great sea. They may remain, but they are seen no more, and the roll of the wave is not interrupted by them. The powers and blessings of the Christ pa.s.s freely from heart to heart, hindered by no barriers. Christ founds a deeper unity independent of all these superficial distinctions, for the very conception of humanity is the product of Christianity, and the true foundation for the brotherhood of mankind is the revelation in Christ of the fatherhood of G.o.d. Christ is the brother of us all; His death is for every man; the blessing of His gospel is offered to each; He will dwell in the heart of any. Therefore all distinctions, national, ceremonial, intellectual or social, fade into nothingness. Love is of no nation, and Christ is the property of no aristocracy in the Church. That great truth was a miraculous new thing in that old world, all torn apart by deep clefts like the grim canons of American rivers. Strange it must have seemed to find slaves and their masters, Jew and Greek, sitting at one table and bound in fraternal ties. The world has not yet fully grasped that truth, and the Church has woefully failed in showing it to be a reality. But it arches above all our wars, and schisms, and wretched cla.s.s distinctions, like a rainbow of promise, beneath whose open portal the world shall one day pa.s.s into that bright land where the wandering peoples shall gather together in peace round the feet of Jesus, and there shall be one fold because there is one Shepherd.

XX.

_THE GARMENTS OF THE RENEWED SOUL._

"Put on therefore, as G.o.d's elect, holy and beloved, a heart of compa.s.sion, kindness, humility, meekness, longsuffering; forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye: and above all these things put on love, which is the bond of perfectness."--COL. iii.12-14 (Rev. Ver.).

We need not repeat what has been already said as to the logic of the inference, You have put off the "old man," therefore put off the vices which belong to him. Here we have the same argument in reference to the "new man" who is to be "put on" because he has been put on. This "therefore" rests the exhortation both on that thought, and on the nearer words, "Christ is all and in all." Because the new nature has been a.s.sumed in the very act of conversion, therefore array your souls in vesture corresponding. Because Christ is all and in all, therefore clothe yourselves with all brotherly graces, corresponding to the great unity into which all Christians are brought by their common possession of Christ. The whole field of Christian morality is not traversed here, but only so much of it as concerns the social duties which result from that unity.

But besides the foundation for the exhortations which is laid in the possession of the "New Man," consequent on partic.i.p.ation in Christ, another ground for them is added in the words, "as G.o.d's elect, holy and beloved." Those who are in Christ and are thus regenerated in Him, are of the chosen race, are consecrated as belonging especially to G.o.d, and receive the warm beams of the special paternal love with which He regards the men who are in some measure conformed to His likeness and moulded after His will. That relation to G.o.d should draw after it a life congruous with itself--a life of active goodness and brotherly gentleness. The outcome of it should be not mere glad emotion, nor a hugging of one's self in one's happiness, but practical efforts to turn to men a face lit by the same dispositions with which G.o.d has looked on us, or as the parallel pa.s.sage in Ephesians has it, "Be imitators of G.o.d, as beloved children." That is a wide and fruitful principle--the relation to men will follow the relation to G.o.d. As we think G.o.d has been to us, so let us try to be to others. The poorest little fishing cobble is best guided by celestial observations, and dead reckoning without sun or stars is but second best. Independent morality cut loose from religion will be feeble morality. On the other hand, religion which does not issue in morality is a ghost without substance. Religion is the soul of morality. Morality is the body of religion, more than ceremonial worship is. The virtues which all men know, are the fitting garments of the elect of G.o.d.

I. We have here then an enumeration of the fair garments of the new man.

Let us go over the items of this list of the wardrobe of the consecrated soul.

"A heart of compa.s.sion." So the Revised Version renders the words given literally in the Authorised as "bowels of mercies," an expression which that very strange thing called conventional propriety regards as coa.r.s.e, simply because Jews chose one part of the body and we another as the supposed seat of the emotions. Either phrase expresses substantially the Apostle's meaning.

Is it not beautiful that the series should begin with _pity_? It is the most often needed, for the sea of sorrow stretches so widely that nothing less than a universal compa.s.sion can arch it over as with the blue of heaven. Every man would seem in some respect deserving of and needing sympathy, if his whole heart and history could be laid bare.

Such compa.s.sion is difficult to achieve, for its healing streams are dammed back by many obstructions of inattention and occupation, and dried up by the fierce heat of selfishness. Custom, with its deadening influence, comes in to make us feel least the sorrows which are most common in the society around us. As a man might live so long in an asylum that lunacy would seem to him almost the normal condition, so the most widely diffused griefs are those least observed and least compa.s.sionated; and good, tender-hearted men and women walk the streets of our great cities and see sights--children growing up for the gallows and the devil, gin-shops at every corner--which might make angels weep, and suppose them to be as inseparable from our "civilization" as the noise of wheels from a carriage or bilge water from a ship. Therefore we have to make conscious efforts to "put on" that sympathetic disposition, and to fight against the faults which hinder its free play. Without it, no help will be of much use to the receiver, nor of any to the giver.

Benefits bestowed on the needy and sorrowful, if bestowed without sympathy, will hurt like a blow. Much is said about ingrat.i.tude, but very often it is but the instinctive recoil of the heart from the unkind doer of a kindness. Aid flung to a man as a bone is to a dog usually gets as much grat.i.tude as the sympathy which it expresses deserves. But if we really make another's sorrows ours, that teaches us tact and gentleness, and makes our clumsy hands light and deft to bind up sore hearts.

Above all things, the practical discipline which cultivates pity will beware of letting it be excited and then not allowing the emotion to act. To stimulate feeling and do nothing in consequence is a short road to destroy the feeling. Pity is meant to be the impulse toward help, and if it is checked and suffered to pa.s.s away idly, it is weakened, as certainly as a plant is weakened by being kept close nipped and hindered from bringing its buds to flower and fruit.

"Kindness" comes next--a wider benignity, not only exercised where there is manifest room for pity, but turning a face of goodwill to all. Some souls are so dowered that they have this grace without effort, and come like the sunshine with welcome and cheer for all the world. But even less happily endowed natures can cultivate the disposition, and the best way to cultivate it is to be much in communion with G.o.d. When Moses came down from the mount, his face shone. When we come out from the secret place of the Most High we shall bear some reflection of His great kindness whose "tender mercies are over all His works." This "kindness"

is the opposite of that worldly wisdom, on which many men pride themselves as the ripe fruit of their knowledge of men and things, and which keeps up vigilant suspicion of everybody, as in the savage state, where "stranger" and "enemy" had only one word between them. It does not require us to be blind to facts or to live in fancies, but it does require us to cherish a habit of goodwill, ready to become pity if sorrow appears, and slow to turn away even if hostility appears. Meet your brother with kindness, and you will generally find it returned. The prudent hypocrites who get on in the world, as ships are launched, by "greasing the ways" with flattery, and smiles, teach us the value of the true thing, since even a coa.r.s.e caricature of it wins hearts and disarms foes. This "kindness" is the most powerful solvent of illwill and indifference.

Then follows "humility." That seems to break the current of thought by bringing a virtue entirely occupied with self into the middle of a series referring exclusively to others. But it does not really do so.

From this point onwards all the graces named have reference to our demeanour under slights and injuries--and humility comes into view here only as const.i.tuting the foundation for the right bearing of these.

Meekness and longsuffering must stand on a basis of humility. The proud man, who thinks highly of himself and of his own claims, will be the touchy man, if any one derogates from these.

"Humility," or lowly-mindedness, a lowly estimate of ourselves, is not necessarily blindness to our strong points. If a man can do certain things better than his neighbours, he can hardly help knowing it, and Christian humility does not require him to be ignorant of it. I suppose Milton would be none the less humble, though he was quite sure that his work was better than that of Sternhold and Hopkins. The consciousness of power usually accompanies power. But though it may be quite right to "know myself" in the strong points, as well as in the weak, there are two considerations which should act as dampers to any unchristian fire of pride which the devil's breath may blow up from that fuel. The one is, "What hast thou that thou hast not received?" the other is, "Who is pure before G.o.d's judgment-seat?" Your strong points are nothing so very wonderful, after all. If you have better brains than some of your neighbours, well, that is not a thing to give yourself such airs about.

Besides, where did you get the faculties you plume yourself on? However cultivated by yourself, how came they yours at first? And, furthermore, whatever superiorities may lift you above any men, and however high you may be elevated, it is a long way from the top of the highest molehill to the sun, and not much longer to the top of the lowest. And, besides all that, you may be very clever and brilliant, may have made books or pictures, may have stamped your name on some invention, may have won a place in public life, or made a fortune--and yet you and the beggar who cannot write his name are both guilty before G.o.d. Pride seems out of place in creatures like us, who have all to bow our heads in the presence of His perfect judgment, and cry, "G.o.d be merciful to me a sinner!"

Then follow "meekness, long-suffering." The distinction between these two is slight. According to the most thorough investigators, the former is the temper which accepts G.o.d's dealings, or evil inflicted by men as His instruments, without resistance, while the latter is the long holding out of the mind before it gives way to a temptation to action, or pa.s.sion, especially the latter. The opposite of meekness is rudeness or harshness; the opposite of long-suffering, swift resentment or revenge. Perhaps there may be something in the distinction, that while long-suffering does not get angry soon, meekness does not get angry at all. Possibly, too, meekness implies a lowlier position than long-suffering does. The meek man puts himself below the offender; the long-suffering man does not. G.o.d is long-suffering, but the incarnate G.o.d alone can be "meek and lowly."

The general meaning is plain enough. The "hate of hate," the "scorn of scorn," is not the Christian ideal. I am not to allow my enemy always to settle the terms on which we are to be. Why should I scowl back at him, though he frowns at me? It is hard work, as we all know, to repress the retort that would wound and be so neat. It is hard not to repay slights and offences in kind. But, if the basis of our dispositions to others be laid in a wise and lowly estimate of ourselves, such graces of conduct will be possible, and they will give beauty to our characters.

"Forbearing and forgiving" are not new virtues. They are meekness and long-suffering in exercise, and if we were right in saying that "long-suffering" was not _soon_ angry, and "meekness" was not angry at all, then "forbearance" would correspond to the former and "forgiveness"

to the latter; for a man may exercise forbearance, and bite his lips till the blood come rather than speak, and violently constrain himself to keep calm and do nothing unkind, and yet all the while seven devils may be in his spirit; while forgiveness, on the other hand, is an entire wiping of all enmity and irritation clean out of the heart.

Such is the Apostle's outline sketch of the Christian character in its social aspect, all rooted in pity, and full of soft compa.s.sion; quick to apprehend, to feel, and to succour sorrow; a kindliness, equable and widespread, illuminating all who come within its reach; a patient acceptance of wrongs without resentment or revenge, because a lowly judgment of self and its claims, a spirit schooled to calmness under all provocations, disdaining to requite wrong by wrong, and quick to forgive.

The question may well be asked--is that a type of character which the world generally admires? Is it not uncommonly like what most people would call "a poor spiritless creature." It was "a new man," most emphatically, when Paul drew that sketch, for the heathen world had never seen anything like it. It is a "new man" still; for although the modern world has had some kind of Christianity--at least has had a Church--for all these centuries, that is not the kind of character which is its ideal. Look at the heroes of history and of literature. Look at the tone of so much contemporary biography and criticism of public actions. Think of the ridicule which is poured on the attempt to regulate politics by Christian principles, or, as a distinguished soldier called them in public recently, "puling principles." It may be true that Christianity has not added any new virtues to those which are prescribed by natural conscience, but it has most certainly altered the perspective of the whole, and created a type of excellence, in which the gentler virtues predominate, and the novelty of which is proved by the reluctance of the so-called Christian world to recognise it even yet.

By the side of its serene and lofty beauty, the "heroic virtues"

embodied in the world's type of excellence show vulgar and glaring, like some daub representing a soldier, the sign-post of a public-house, by the side of Angelico's white-robed visions on the still convent walls.

The highest exercise of these more gaudy and conspicuous qualities is to produce the pity and meekness of the Christian ideal. More self-command, more heroic firmness, more contempt for the popular estimate, more of everything strong and manly, will find a n.o.bler field in subduing pa.s.sion and cherishing forgiveness, which the world thinks folly and spiritless, than anywhere else. Better is he that ruleth his spirit than he that taketh a city.

_The great pattern and motive of forgiveness_ is next set forth. We are to forgive as Christ has forgiven us; and that "as" may be applied either as meaning "in like manner," or as meaning "because." The Revised Version, with many others, adopts the various reading of "the Lord,"

instead of "Christ," which has the advantage of recalling the parable that was no doubt in Paul's mind, about the servant who, having been forgiven by his "_Lord_" all his great debt, took his fellow-servant by the throat and squeezed the last farthing out of him.

The great transcendent act of G.o.d's mercy brought to us by Christ's cross is sometimes, as in the parallel pa.s.sage in Ephesians, spoken of as "G.o.d for Christ's sake forgiving us," and sometimes as here, Christ is represented as forgiving. We need not pause to do more than point to that interchange of Divine office and attributes, and ask what notion of Christ's person underlies it.

We have already had the death of Christ set forth as in a very profound sense our pattern. Here we have one special case of the general law that the life and death of our Lord are the embodied ideal of human character and conduct. His forgiveness is not merely revealed to us that trembling hearts may be calm, and that a fearful looking for of judgment may no more trouble a foreboding conscience. For whilst we must ever begin with cleaving to it as our hope, we must never stop there. A heart touched and softened by pardon will be a heart apt to pardon, and the miracle of forgiveness which has been wrought for it will const.i.tute the law of its life as well as the ground of its joyful security.