Charity suffers
long, and is kind. - 1 Corinthians 13:4
The apostle, in the previous verses, as we have seen,
sets forth how great and essential a thing charity, or a spirit of Christian
love, is, in Christianity: that it is far more necessary and excellent than any
of the extraordinary gifts of the Spirit, that it far exceeds all external
performances and sufferings, and, in short, that it is the sum of all that is
distinguishing and saving in Christianity
the very life and soul of all religion, without which, though we give
all our goods to feed the poor, and our bodies to be burned, we are nothing.
And now he proceeds, as his subject naturally leads him, to show the excellent
nature of charity, by describing its several amiable and excellent fruits. In
the text, two of these fruits are mentioned: suffering long,
which has respect to the evil or injury received from others; and being
kind, which has respect to the good to be done to others. Dwelling, for the
present, on the first of these points, I would endeavor to show,
THAT CHARITY, OR A TRULY CHRISTIAN SPIRIT, WILL
DISPOSE US MEEKLY TO BEAR THE EVIL THAT IS RECEIVED FROM OTHERS, OR THE
INJURIES THAT OTHERS MAY DO TO US.
Meekness is a great part of the Christian spirit.
Christ, in that earnest and touching call and invitation of his that we have in
the eleventh chapter of Matthew, in which he invites all that labor and are
heavy-laden to come to himself for rest, particularly mentions, that he would
have them come to learn of him; for he adds, “I am meek and lowly in
heart.” And meekness, as it respects injuries received from men, is called long-suffering
in the Scriptures, and is often mentioned as an exercise, or fruit of the
Christian spirit (Gal. 5:22) — “The fruit of the Spirit is love, joy, peace,
long-suffering;” and Eph. 4:1, 2 “I
therefore, the prisoner of the Lord, beseech you that ye walk worthy of the
vocation wherewith ye are called, with all lowliness and meekness, with
long-suffering,” etc.; and Col. 3:12, 13 — “Put on therefore, as the elect of
God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness,
long-suffering; forbearing one another, and forgiving one another, if any man
have a quarrel against any: even as Christ forgave you, so also do ye.”
In dwelling more fully on this point, I would — I.
Take notice of some of the various kinds of injuries that we may receive from
others; II. Show what is meant by meekly bearing such injuries; and, III. How
that love, which is the sum of the Christian spirit, will dispose us to do
this. And,
I. I would briefly notice some of the various kind
of injuries that we may or do receive from others. — Some injure
others in their estates by unfairness and dishonesty in their dealings, by
being fraudulent and deceitful with them, or at least by leading them to act in
the dark, and taking advantage of their ignorance; or by oppressing them,
taking advantage of their necessities; or by unfaithfulness towards them, not
fulfilling their promises and engagements, and being slack and slighting in any
business they are employed in by their neighbors, aiming at nothing but just to
meet the letter of their engagements, and not being careful to improve their
time to the utmost in accomplishing that which they are engaged to do; or by
asking unreasonable prices for what they do; or by withholding what is due,
from their neighbors, unjustly, neglecting to pay their debts, or unnecessarily
putting their neighbors to trouble and difficulty to get what is due from them.
And besides these, there are many other methods in which men injure one another
in their dealings, by an abundance of crooked and perverse ways, in which they
are far from doing to others as they would have them do to themselves, and by
which they provoke and irritate and injure one another.
Some injure others in their good name, by reproaching
or speaking evil of them behind their backs. No injury is more common, and no
iniquity more frequent or base, than this. Other ways of injury are abundant,
but the amount of injury by evil-speaking of this kind, is beyond account. Some
injure others by making or spreading false reports about them, and so cruelly
slandering them. Others, without saying that which is directly false, greatly
misrepresent things, picturing out everything respecting their neighbors in the
worst colors, exaggerating their faults, and setting them forth as far greater
than they really are, always speaking of them in an unfair and unjust manner. A
great deal of injury is done among neighbors by thus uncharitably judging one
another, and putting injurious and evil constructions on one another’s words
and actions.
Persons may greatly injure others in their thoughts,
by unjustly entertaining mean thoughts, or a low esteem of them. Some are
deeply and continually injurious to others, by the contempt they habitually
have of them in their hearts, and by their willingness to think the worst about
them. And, as the outflowing of the thoughts, a great deal is done to the
injury of others by the words; for the tongue is but too ready to be the wicked
instrument of expressing the evil thoughts and feelings of the soul, and hence,
in the Scriptures (Job 5:21), it is called a scourge, and is compared (Psa.
140:3) to the fangs of some very poisonous kinds of serpents, whose bite is
supposed to cause death.
Sometimes men injure others in their treatment and
actions towards them, and in the injurious deeds they do them. If clothed with
authority, they sometimes carry themselves very injuriously toward those over
whom their authority extends, by behaving very assumingly and magisterially and
tyrannically toward them. Sometimes those who are under authority, carry
themselves very injuriously toward those who are over them, by denying them
that respect and honor which are due to their places, and thus to themselves
while they occupy them. Some carry themselves very injuriously toward others by
the exercise of a very selfish spirit, seeming to be all for themselves, and
apparently having no regard to the good or benefit of their neighbor, but all
their contrivance is only to better their own interests. Some carry themselves
injuriously in the manifestation of a very haughty and proud spirit, as though
they thought they were more excellent than all others, and that nobody was at
all to be regarded except themselves alone. This appears in their air and talk
and actions, and their greatly assuming behavior in general, all of which are
such, that those about them feel, and justly feel, that they are injured by
them. Some carry themselves very injuriously by the exercise of a very willful
spirit, being so desperately set on having their own way, that they will, if
possible, bend everything to their own will, and never will alter their career,
nor yield to the wishes of others. They shut their eyes against the light or
motives others may offer, and have no regard to anyone’s inclination but their
own, being always perverse and willful in having their own way. Some carry
themselves injuriously in the course they take in public affairs, acting not so
much from a regard for the public good, as from the spirit of opposition to
some party, or to some particular person, so that the party or person opposed
is injured, and oftentimes is greatly provoked and exasperated. Some injure
others by the malicious and wicked spirit they cherish against them, whether
with or without cause. It is not an uncommon thing for neighbors to dislike and
even hate one another; not cherishing anything like love to each other in their
hearts, but whether they acknowledge it or not, in reality hating one another,
having no delight in each other’s honor and prosperity, but, on the contrary,
being pleased when they are cast down and in adversity, foolishly and wickedly
thinking, perhaps, that another’s fall is their own elevation, which it never
is. Some injure others by the spirit of envy they show toward them, cherishing
ill-will toward them for no other reason than for the honor and prosperity they
enjoy.
Many injure others from a spirit of revenge,
deliberately returning evil for evil, for real or imaginary injuries received
from them. Some, as long as they live, will keep up a grudge in their hearts
against their neighbor, and whenever an opportunity offers, will act it out in
injury to him in the spirit of malice. And in innumerable other particular ways
which might be mentioned, do men injure one another; though these may suffice
for our present purpose. But,
II. I would go on to show what is meant by meekly
bearing such injuries, or how they ought meekly to be borne. — And here I
would show, first, the nature of the duty enjoined; and then why it is called
long-suffering, or suffering long. And,
1. I would show the nature of the duty of meekly
bearing the injuries we suffer from others. And,
First, it
implies that injuries offered should be borne without doing anything to
revenge them. — There are many ways in which men do that which is
revengeful: not merely by actually bringing some immediate suffering on the one
that may have injured them, but by anything, either in speech or behavior,
which shows a bitterness of spirit against him for what he has done. Thus, if
after we are offended or injured, we speak reproachfully to our neighbor, or of
him to others, with a design to lower or injure him, and that we may gratify
the bitter spirit we feel in our hearts for the injury that neighbor has done
us, this is revenge. He, therefore, that exercises a Christian long-suffering
toward his neighbor, will bear the injuries received from him without revenging
or retaliating, either by injurious deeds or bitter words. He will bear it
without doing anything against his neighbor that shall manifest the spirit of
resentment, without speaking to him, or of him, with revengeful words, and
without allowing a revengeful spirit in his heart, or manifesting it in his
behavior. He will receive all with a calm, undisturbed countenance, and with a
soul full of meekness, quietness, and goodness. This he will manifest in all
his behavior to the one that has injured him, whether to his face or behind his
back. Hence it is, that this virtue is recommended in the Scriptures under the
name of gentleness, or as always connected with it, as may be seen in Jam.
3:17, and Gal. 5:22. In him that exercises the Christian spirit as he ought,
there will not be a passionate, rash, or hasty expression, or a bitter,
exasperated countenance, or an air of violence in the talk or behavior. But, on
the contrary, the countenance and words and demeanor will all manifest the
savor of peaceableness and calmness and gentleness. He may perhaps reprove his
neighbor. This may clearly be his duty. But if he does, it will be without
impoliteness, and without that severity that can tend only to exasperate.
Though it may be with strength of reason and argument, and with plain and
decided expostulation, it will still be without angry reflections or
contemptuous language. He may show a disapprobation of what has been done, but
it will be not with an appearance of high resentment, but as reproving the
offender for a sin against God, rather than as for the offense against himself:
as lamenting his calamity, more than resenting his injury, as seeking his good,
not his hurt, and as one that more desires to deliver the offender out of the
error into which he has fallen, than to be even with him for the injury done to
himself. The duty enjoined also implies,
Secondly, that
injuries be borne with the continuance of love in the heart, and without
those inward emotions and passions that tend to interrupt and destroy it. —
Injuries should be borne, where we are called to suffer them, not only without
manifesting an evil and revengeful spirit in our words and actions, but also
without such a spirit in the heart. We should not only control our passions
when we are injured, and refrain from giving vent to outward revenge, but the
injury should be borne without the spirit of revenge in the heart. Not only a
smooth external behavior should be continued, but also a sincere love with it.
We should not cease to love our neighbor because he has injured us. We may
pity, but not hate him for it. The duty enjoined also implies,
Thirdly, that
injuries be borne without our losing the quietness and repose of our
own minds and hearts. They should
not only be borne without a rough behavior, but with a continuance of inward
calmness and repose of spirit. When the injuries we suffer are allowed to
disturb our calmness of mind, and put us into an excitement and tumult, then we
cease to bear them in the true spirit of long-suffering. If the injury is
permitted to discompose and disquiet us, and to break up our inward rest, we
cannot enjoy ourselves, and are not in a state to engage properly in our
various duties, and especially we are not in a state for religious duties — for
prayer and meditation. And such a state of mind is the contrary of the spirit
of long-suffering and meekly bearing of injuries that is spoken of in the text.
Christians ought still to keep the calmness and serenity of their minds
undisturbed, whatever injuries they may suffer. Their souls should be serene,
and not like the unstable surface of the water, disturbed by every wind that
blows. No matter what evils they may suffer, or what injuries may be inflicted
on them, they should still act on the principle of the words of the Savior to
his disciples (Luke 21:19) — “In your patience possess ye your souls.” The duty
we are speaking of also implies, once more
Fourthly, that
in many cases, when we are injured, we should be willing to suffer much in
our interests and feelings for the sake of peace, rather than do what we have
opportunity, and perhaps the right, to do in defending ourselves. — When
we suffer injuries from others, the case is often such that a Christian
spirit, if we did but exercise it as we ought, would dispose us to forbear
taking the advantage we may have to vindicate and right ourselves. For by doing
otherwise, we may be the means of bringing very great calamity on him that has
injured us, and tenderness toward him may and ought to dispose us to a great
deal of forbearance, and to suffer somewhat ourselves, rather than bring so
much suffering on him. And besides, such a course would probably lead to a
violation of peace, and to an established hostility, whereas in this way there
may be hope of gaining our neighbor, and from an enemy making him a friend.
These things are manifest from what the apostle says to the Corinthians
concerning going to law one with another — “Now therefore there is utterly a
fault among you, because ye go to law one with another. Why do ye not rather
take wrong? why do ye not rather suffer yourselves to be defrauded?” (1 Cor.
6:7) Not that all endeavors in men to defend and right themselves, when they
are injured by others, are censurable, or that they should suffer all the
injuries that their enemies please to bring upon them, rather than improve an
opportunity they have to defend and vindicate themselves, even though it be to
the damage of him that injures them. But in many, and probably in most cases,
men ought to suffer long first, in the spirit of the long-suffering charity of
the text. And the case may often be such, that they may be called to suffer
considerably, as charity and prudence shall direct, for the sake of peace, and
from a sincere Christian love to the one that injures them, rather than deliver
themselves in the way they may have opportunity for. Having thus shown what is
implied in this virtue, I would now show, briefly,
2. Why it is called long-suffering, or suffering
long. — And it seems to be so called, especially on two accounts: —
First, because
we ought meekly to bear not only a small injury, but also a good deal of injurious
treatment from others. We should persevere and continue in a quiet frame,
without ceasing still to love our neighbor, not only when he injures us a
little, but when he injures us much, and the injuries he does us are great. And
we should not only thus bear a few injuries, but a great many, and though our
neighbor continues his injurious treatment to us for a long time. When it is
said that charity suffers long, we cannot infer from this that we are to bear
injuries meekly for a season, and that after that season we may cease thus to
bear them. The meaning is not, that we must indeed bear injuries for a long
time, but may cease to bear them at last. But it is, that we should meekly
continue to bear them though they are long continued, even to the end. The
spirit of long-suffering should never cease. And it is called long-suffering,
Secondly, because
in some cases we should be willing to suffer a great while in our interests,
before we improve opportunities of righting ourselves. — Though we
may defend ourselves at last, when we are driven, as it were, by necessity to
it, yet we are not to do it out of revenge, or to injure him that has injured
us, but only for needful self-defense. Even this, in many cases, is to be given
up for peace, and out of a Christian spirit toward him that has injured us, and
lest we should do injury to him. Having thus shown in what ways we are often
injured by others, and what is implied in meekly bearing the injuries thus
inflicted, I come now to show,
III. How that love or charity, which is the sum of
the Christian spirit, till dispose us meekly to bear such injuries. — And
this may be shown both in reference to love to God and love to our
neighbors. And,
1. Love to God and the Lord Jesus Christ has a
tendency to dispose us to this. For,
First, love
to God disposes us to imitate him, and therefore disposes us to such
long-suffering as he manifests. Long-suffering is often spoken of as one of the
attributes of God. In Exo. 34:6, it is said, “And the Lord passed by before him,
and proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering,”
etc. And in Rom. 2:4, the apostle asks, “Despisest thou the riches of his
goodness and forbearance and long-suffering?” The long-suffering of God is very
wonderfully manifest in his bearing innumerable injuries from men, and injuries
that are very great and long-continued. If we consider the wickedness that
there is in the world, and then consider how God continues the world in
existence, and does not destroy it, but showers upon it innumerable mercies,
the bounties of his daily providence and grace, causing his sun to rise on the
evil and on the good, and sending rain alike on the just and on the unjust, and
offering his spiritual blessings ceaselessly and to all, we shall perceive how
abundant is his long-suffering toward us. And if we consider his long-suffering
to some of the great and populous cities of the world, and think how constantly
the gifts of his goodness are bestowed on and consumed by them, and then
consider how great the wickedness of these very cities is, it will show us how
amazingly great is his long-suffering. And the same long-suffering has been
manifest to very many particular persons, in all ages of the world. He is
long-suffering to the sinners that he spares, and to whom he offers his mercy,
even while they are rebelling against him. And he is long-suffering toward his
own elect people, many of whom long lived in sin, and despised alike his
goodness and his wrath: and yet he bore long with them, even to the end, till
they were brought to repentance, and made, through his grace, vessels of mercy
and glory. And this mercy he showed to them even while they were enemies and
rebels, as the apostle tells us was the case with himself — “And I thank Christ
Jesus our Lord, who hath enabled me, for that he counted me faithful, putting
me into the ministry; who was before a blasphemer, and a persecutor, and
injurious: but I obtained mercy, because I did it ignorantly in unbelief. And
the grace of our Lord was exceeding abundant with faith and love which is in
Christ Jesus. This is a faithful saying, and worthy of all acceptation, that
Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit
for this cause I obtained mercy, that in me first Jesus Christ might show forth
all long-suffering, for a pattern to them which should hereafter believe on him
to life everlasting” (1 Tim. 1:12-16). Now, it is the nature of love, at least
in reference to a superior, that it always inclines and disposes to imitation
of him. A child’s love to his father disposes him to imitate his father, and
especially does the love of God’s children dispose them to imitate their
heavenly Father. And as he is long-suffering, so they should be. And,
Secondly, love
to God will dispose us thus to express our gratitude for his
long-suffering exercised toward us. Love not only disposes to imitate, but it
works by gratitude. And they that love God will be thankful to him for the
abundant long-suffering that he has exercised toward them in particular. They
that love God as they ought, will have such a sense of his wonderful
long-suffering toward them under the many injuries they have offered to him,
that it will seem to them but a small thing to bear with the injuries that have
been offered to them by their fellowmen. All the injuries they have ever
received from others, in comparison with those they have offered to God, will
appear less than a few pence in comparison with ten thousand talents. And as
they thankfully accept of and admire God’s long-suffering toward themselves, so
they cannot but testify their approbation of it, and their gratitude for it, by
manifesting, so far as they are able, the same long-suffering to others. For if
they should refuse to exercise long-suffering toward those that have injured
them, they would practically disapprove of God’s long-suffering toward
themselves. For what we truly approve of and delight in, we shall not
practically reject. And then gratitude for God’s long-suffering will also
dispose us to obedience to and in this particular, when he commands us to be
long-suffering toward others. And so, again,
Thirdly, love
to God tends to humility, which is one main root of a meek and
long-suffering spirit. Love to God, as it exalts him, tends to low thoughts and
estimates of ourselves, and leads to a deep sense of our unworthiness and our
desert of ill, because he that loves God is sensible of the hatefulness and
vileness of sin committed against the Being that he loves. And discerning an
abundance of this in himself, he abhors himself in his own eyes, as
unworthy of any good, and deserving of all evil. Humility is always found
connected with long-suffering, as says the apostle (Eph. 4:2) — “With all
lowliness and meekness, with long-suffering, forbearing one another in love.” A
humble spirit disinclines us to indulge resentment of injuries, for he that is
little and unworthy in his own eyes, will not think so much of an injury
offered to him as he that has high thoughts of himself. For it is deemed a
greater and higher enormity to offend one that is great and high, than one that
is mean and vile. It is pride or self-conceit that is very much the foundation
of a high and bitter resentment, and of an unforgiving and revengeful spirit.
Again,
Fourthly, love
to God disposes men to have regard to the hand of God in the injuries they
suffer, and not only to the hand of man, and meekly to submit to his will
therein. Love to God disposes men to see his hand in everything: to own him as
the governor of the world, and the director of providence, and to acknowledge
his disposal in everything that takes place. And the fact that the hand of God
is a great deal more concerned in all that happens to us than the treatment of
men is, should lead us, in a great measure, not to think of things as from men,
but to have respect to them chiefly as from God — as ordered by his love and
wisdom, even when their immediate source may be the malice or heedlessness of a
fellowman. And if we indeed consider and feel that they are from the hand of
God, then we shall be disposed meekly to receive and quietly to submit to them,
and to own that the greatest injuries received from men are justly and even
kindly ordered of God, and so be far from any ruffle or tumult of mind on
account of them. It was with this view that David so meekly and quietly bore
the curses of Shimei, when he came forth, and cursed and cast stones at him (2
Sam. 16:5, 10), saying that the Lord had bid him do it, and therefore
forbidding his followers to avenge it. And once more,
Fifthly, love
to God disposes us meekly to bear injuries from others, because it sets us
very much above the injuries of men. And it does so in two respects. In
the first place, it sets above the reach of injuries from others, because
nothing can ever really hurt those that are the true friends of God. Their life
is hid with Christ in God, and he, as their protector and friend, will carry
them on high as on the wings of eagles. All things shall work together for
their good (Rom. 8:28), and none shall be permitted really to harm them, while
they are followers of that which is good (1 Pet. 3:13). And then, in the next
place, as love to God prevails, it tends to set persons above human injuries,
in this sense, that the more they love God, the more they will place all their
happiness in him. They will look to God as their all, and seek their happiness
and portion in his favor, and that not in the allotments of his providence
alone. The more they love God, the less they set their hearts on their worldly
interests, which are all that their enemies can touch. Men can injure God’s
people only with respect to worldly good. But the more a man loves God, the
less is his heart set on the things of the world, and the less he feels the
injuries that his enemies may inflict, because they cannot reach beyond these
things. And so it often is the case, that the friends of God hardly think the
injuries they receive from men are worthy of the name of injuries, and the calm
and quietness of their minds are scarcely disturbed by them. And as long as
they have the favor and friendship of God, they are not much concerned about
the evil work and injuries of men. Love to God, and a sense of his favor,
dispose them to say of the injuries of men, when they would take from them
their worldly enjoyments, as Mephibosheth did of Ziba’s taking the land (2
Sam.19:30), “Yea, let him take all, forasmuch as my lord the king is come again
in peace unto his own house.” And as love to God will, in these several
respects, dispose us to long-suffering under injuries from others, so,
3. Love to our neighbor will dispose us to the
same. — In this sense, charity suffers long — long-suffering and
forbearance are always the fruit of love. As the apostle intimates (Eph. 4:1,
2), it is a part of our walking worthily of the Christian vocation, that we
walk “with all lowliness and meekness, with long-suffering, forbearing one
another in love.” Love will bear with a multitude of faults and offenses, and
will incline us (Pro. 10:12) to cover all sins. So we see by abundant
observation and experience. Those that we have a great and strong affection
for, we always bear a great deal more from, than from those that we dislike, or
to whom we are indifferent. A parent will bear many things in his own child
that he would greatly reprobate in the child of another, and a friend tolerates
many things in his friend that he would not in a stranger. But there is no need
to multiply words or reasons on this branch of the subject, for it is
exceedingly plain to all. All know that love is of such a nature, that it is
directly contrary both to resentment and revenge, for these imply ill-will,
which is the very reverse of love, and cannot exist with it. Without dwelling,
then, on this point, I pass, in conclusion, to make some brief improvement of
the subject. And,
1. It exhorts us all to the duty of meekly bearing
the injuries that may be received from others. — Let what has been said be
improved by us to suppress all wrath, revenge, and bitterness of spirit, toward
those that have injured, or that may at any time injure us: whether they injure
us in our estates or good names, or whether they abuse us with their tongues or
with their hands, and whether those that injure us are our superiors,
inferiors, or equals. Let us not say in our heart, I will do to him as he hath
done to me. Let us not endeavor, as is sometimes said, “to be even with him,”
by some kind of retaliation, or so much as suffer any hatred or bitterness or
vindictiveness of spirit, to rise in our hearts. Let us endeavor, under all
injuries, to preserve the calmness and quiet of our spirits, and be ready
rather to suffer considerably in our just rights, than do anything that may
occasion our stirring up, and living in, strife and contention. To this end I
would offer for consideration the following motives: —
First, consider
the example that Christ has set us. — He was of a meek and quiet spirit,
and of a most long-suffering behavior. In 2 Cor. 10:1, we are told by the
apostle of the meekness and gentleness of Christ. He meekly bore innumerable
and very great injuries from men. He was very much the object of bitter
contempt and reproach, and slighted and despised as of but little account.
Though he was the Lord of glory, yet he was set at nought, and rejected and
disesteemed of men. He was the object of the spite and malice and bitter
revilings of the very ones he came to save. He endured the contradiction of
sinners against himself. He was called a glutton and a drunkard; and though
holy, harmless, undefiled, and separate from sinners, yet he was charged with
being a friend of publicans and sinners. He was called a deceiver of the
people, and oftentimes (as in John 10:20; John 7:20) he was said to be mad, and
possessed with the devil. Sometimes they reproached him (John 8:48) with being
a Samaritan, and having a devil: the former being esteemed by the Jesus as the
highest reproach, and the latter as implying the most diabolical wickedness. He
was sometimes charged (John 10:33) with being a wicked blasphemer, and one that
deserved death on that account. Sometimes they charged him with working
miracles by the power and aid of Beelzebub the prince of devils, and even
called him (Mat. 10:25) a devil himself. And such was their spite against him,
that they had agreed (John 9:22) to excommunicate or cast out of the synagogue
anyone that should say that he was the Christ. They hated him with a mortal
hatred, and wished he was dead, and from time to time endeavored to murder him,
yea, were almost always endeavoring to imbrue their hands in his blood. His
very life was an annoyance to them, and they hated him so (Psa. 41:5), that
they could not bear that he should live. We very often read (as in John 5:16)
of their seeking to kill him. And what pains did many of them take to watch him
in his words, that they might have something of which to accuse him, and thus
be able, with the show of reason, to put him to death! And many times they
combined together to take his life in this manner. They often actually took up
stones to stone him, and once led him to the brow of a hill, that they might
cast him down, and thus dash him to pieces. And yet Christ meekly bore all these
injuries without resentment or one word of reproach, and with a heavenly
quietness of spirit passed through them all. And at last, when he was most
ignominiously dealt with of all, when his professed friend betrayed, and his
enemies seized him, and led him away to scourging and the death of the cross,
he went as a lamb to the slaughter, opening not his mouth. Not one word of
bitterness escaped him. There was no interruption of the calmness of his mind
under his heavy distress and sufferings, nor was there the least desire for
revenge. But, on the contrary, he prayed for his murderers, that they might be
forgiven, even when they were about nailing him to the cross, and not only
prayed for them, but pleaded in their behalf with his Father, that they knew not
what they did. The sufferings of his life, and the agonies of his death, did
not interrupt his long-suffering toward those that injured him.
Second, if
we are not disposed meekly to bear injuries, we are not fitted to live in
the world, for in it we must expect to meet with many injuries from men. We
do not dwell in a world of purity and innocence and love, but in one that is
fallen and corrupt, and miserable and wicked, and that is very much under the
reign and dominion of sin. The principle of Divine love that was once in the
heart of man is extinguished, and now reigns in but few, and in them in a very
imperfect degree. And those principles that tend to malice and injuriousness
are the principles that the generality of the world are under the power of. This
world is a place where the devil, who is called the god of this world, has
influence and dominion, and where multitudes are possessed of his spirit. All
men, as the apostle says (2 Thess. 3:2), have not faith. Indeed, but few have
that spirit of faith in the heart which leads to the life being governed by the
rules of justice and kindness toward others. The aspect of the world is too
much that of which our Savior spoke, when, in sending out his disciples, he
said (Mat. 10:16), “Behold, I send you forth as sheep in the midst of wolves.”
And therefore those that have not a spirit, with meekness, and calmness, and
long-suffering, and composedness of soul, to bear injuries in such a world, are
miserable indeed, and are like to be wretched at every step of their way
through life. If every injury we must meet, and every reproach, and malicious
and unjust deed, is to put our minds and hearts into a ruffle and tumult, and
disturb the calm and peace in which we may enjoy ourselves, then we can have no
possession or enjoyment of spirit, but shall be kept in a perpetual turmoil and
tumult, like the bark that is driven to and fro continually on the stormy
ocean. Men that have their spirits heated and enraged, and rising in bitter
resentment when they are injured, act as if they thought some strange thing had
happened to them. Whereas they are very foolish in so thinking, for it is no
strange thing at all, but only what was to be expected in a world like this.
They, therefore, do not act wisely, that allow their spirits to be ruffled by
the injuries they suffer, for a wise man doth but expect more or less injury in
the world, and is prepared for it, and, in meekness of spirit, is prepared to
endure it.
Third, in
this way we shall be most above injuries. He that has established such a
spirit and disposition of mind that the injuries received from others do not
exasperate and provoke him, or disturb the calmness of his mind, lives, as it
were, above injuries, and out of their reach. He conquers them, and rides over
and above them, as in triumph, exalted above their power. He that has so much
of the exercise of a Christian spirit, as to be able meekly to bear all
injuries done him, dwells on high, where no enemy can reach him. History tells
us, that when the Persians besieged Babylon, the walls of the city were so
exceeding high, that the inhabitants used to stand on the top of them, and
laugh at their enemies. So one whose soul is fortified with a spirit of
Christian meekness, and a disposition calmly to bear all injuries, may laugh at
the enemy that would injure him. If any that have an ill spirit against us, and
are therefore disposed to do us an injury by reproaching us or otherwise, see
that by so doing they can disturb and vex us, they are gratified thereby. But
if they see that by all they can do they cannot interrupt the calm of our
minds, nor break up our serenity of soul, then they are frustrated in their
aim, and the shafts with which they would wound us fall back without doing the
execution they intended. While, on the other hand, just in proportion as we
allow our minds to be disturbed and embarrassed by the injuries offered by an
adversary, just in the same proportion do we fall under his power.
Fourth, the
spirit of Christian long-suffering, and of meekness in bearing injuries, is
a mark of true greatness of soul. It shows a true and noble nature, and
real greatness of spirit, thus to maintain the calmness of the mind in the
midst of injuries and evils. It is an evidence of excellence of temper, and of
inward fortitude and strength. “He that is slow to anger,” says Solomon (Pro.
16:32), “is better than the mighty: and he that ruleth his spirit than he that
taketh a city;” that is, he shows a more noble and excellent nature, and more
true greatness of spirit, than the greatest conquerors of the earth. It is from
littleness of mind that the soul is easily disturbed and put out of repose by
the reproaches and ill-treatment of men: just as little streams of water are
much disturbed by the small unevennesses and obstacles they meet with in their
course, and make a great deal of noise as they pass over them, whereas great
and mighty streams pass over the same obstacles calmly and quietly, without a
ripple on the surface to show they are disturbed. He that possesses his soul
after such a manner that, when others harm and injure him, he can,
notwithstanding, remain in calmness and hearty goodwill toward them, pitying
and forgiving them from the heart, manifests therein a godlike greatness of
spirit. Such a meek and quiet and long-suffering spirit shows a true greatness
of soul, in that it shows great and true wisdom, as says the apostle James
(Jam. 3:13) — “Who is a wise man and endued with knowledge among you? let him
show out of a good conversation his works with meekness of wisdom.” And the
wise Solomon, who well knew what belonged to wisdom, often speaks of the wisdom
of such a spirit: declaring (Pro. 13:10) that “only by pride cometh contention;
but with the well-advised is wisdom;” and again (Pro. 29:8), that “wise men turn
away wrath;” and still again (Pro. 19:11), that “the discretion of a man
deferreth his anger.” On the contrary, those that are apt highly to resent
injuries, and to be greatly angered and vexed by them, are spoken of in the
Scriptures as of a little and foolish spirit. “He that is slow to wrath,” says
Solomon (Pro. 14:29), “is of great understanding; but he that is hasty of
spirit exalteth folly;” and again (Ecc. 7:8, 9), “The patient in spirit is
better than the proud in spirit. Be not hasty in thy spirit to be angry; for
anger resteth in the bosom of fools;” and still again (Pro. 14:16-18), “The
fool rageth and is confident. He that is soon angry dealeth foolishly, and a
man of wicked devices is hated. The simple inherit folly.” And, on the other
hand, a meek spirit is expressly spoken of in the Scripture as an honorable
spirit; as in Pro. 20:3 — “It is an honour for a man to cease from strife.”
Fifth, the
spirit of Christian long-suffering and meekness is commended to us by the
example of the saints. The example of Christ alone might be, and is
sufficient; since it is the example of him who is our head, and Lord and
master, whose followers we profess to be, and whose example we believe to be
perfect. And yet some may be ready to say, with regard to the example of
Christ, that he was sinless, and had no corruption in his heart, and that it
cannot be expected of us that we should do in all things as he did. Now, though
this is no reasonable objection, yet the example of saints, who were men of
like passions with ourselves, is not without its special use, and may in some
respects have a peculiar influence. Many of the saints have set bright examples
of this long-suffering that has been recommended. With what meekness, for
instance, did David bear the injurious treatment that he received from Saul,
when he was hunted by him as a partridge on the mountains, and pursued with the
most unreasonable envy and malice, and with murderous designs, though he had
ever behaved himself dutifully toward him. And when he had the opportunity put
into his hands of cutting him off, and at once delivering himself from his
power, and others around him were ready to think it very lawful and commendable
to do so, yet as Saul was the Lord’s anointed, he chose rather to commit himself
and all his interests to God, and venture his life in his hands, and suffer his
enemy still to live. And when, after this, he saw that his forbearance and
goodness did not overcome Saul, but that he still pursued him, and when again
he had the opportunity of destroying him, he chose rather to go out as a
wanderer and an outcast, than to injure the one that would have destroyed him.
Another instance is that of Stephen, of whom we are
told (Acts 7:59, 60), that, when his persecutors were venting their rage upon
him by stoning him to death, “he kneeled down, and cried with a loud voice,
Lord, lay not this sin to their charge.” This prayer is mentioned as that which
he made with his expiring breath, and as the last words that he uttered after
praying the Lord Jesus to receive his spirit; and immediately after making this
prayer for his persecutors, we are told that he fell asleep, thus forgiving
them and commending them to God’s blessing as the last act of his life on
earth. Another example is that of the apostle Paul, who was the subject of
numberless injuries from wicked and unreasonable men. Of these injuries, and
his manner of behavior under them, he gives us some account in 1 Cor. 4:11-13 —
“Even unto this present hour we both hunger, and thirst, and are naked, and are
buffeted, and have no certain dwelling-place; and labour, working with our own
hands: being reviled, we bless; being persecuted, we suffer it; being defamed,
we entreat: we are made as the filth of the world, and are the offscouring of
all things unto this day.” Thus he manifested a meek and long-suffering spirit
under all the injuries that were heaped upon him. And not only do we have these
records respecting inspired men; but we have accounts in uninspired and mere
human histories, of the remarkable heroism and long-suffering of martyrs and
other Christians, under the most unreasonable and wicked treatment and injuries
received from men: all of which should lead us to the same meek and
long-suffering spirit.
Sixth, this
is the way to be rewarded with the exercise of the Divine long-suffering
toward us. We are often informed in the Scriptures, that men are to be
dealt with by God hereafter, according to their way of dealing with others.
Thus we are told (Psa. 18:25, 26) that “with the merciful God will show himself
merciful, and with the upright man, upright; that with the pure he will show
himself pure, and with the froward he will show himself froward.” And again
(Mat. 7:2), “With what judgment ye judge, ye shall be judged: and with what
measure ye mete, it shall be measured to you again;” and still again (Mat.
6:14, 15), “For if ye forgive men their trespasses, your heavenly Father will
also forgive you: but if ye forgive not men their trespasses, neither will your
Father forgive your trespasses.” By trespasses here, is meant the same
as injuries done to us, so that if we do not bear with men’s injuries against
us, neither will our heavenly Father bear with our injuries against him. If we
do not exercise long-suffering toward men, we cannot expect that God will
exercise long-suffering toward us. But let us consider how greatly we stand in
need of God’s long-suffering with regard to our injuries toward him. How often
and how greatly are we injuriously behaving ourselves toward God, and how ill
is our treatment of him every day! And if God did not bear with us, and
exercise wonderful long-suffering toward us, how miserable should we be, and
what would become of us! Let this consideration, therefore, influence all of us
to seek such an excellent spirit as that which has been spoken of; and to
disallow and suppress anything of the contrary spirit or practice. It would
have a most happy influence on us as individuals, and on our families, and so
on all our public associations and affairs, if such a spirit as this prevailed.
It would prevent contention and strife, and diffuse gentleness and kindness,
and harmony and love. It would do away with bitterness and confusion, and every
evil work. Our affairs would all be carried on, both in public and private, without
fierceness, or edge, or bitterness of spirit; without harsh and opprobrious
expressions to others, and without any of the malignant backbiting and
contemptuous speech, that so often are heard among men, and which at the same
time do great injury in society, and are making fearful work for the judgment.
But some, in their hearts, may be ready to object
against such a meek and quiet bearing of injuries as has been spoken of, and
some of these objections it may be profitable briefly to mention and answer: —
Objection 1.
Some may he ready to say, that the injuries they receive from men are
intolerable; that the one who has injured them has been so unreasonable in
what he has said or done, and it is so unjust and injurious and unjustifiable,
and the like, that it is more than flesh and blood can bear: that they are
treated with so much injustice that it is enough to provoke a stone, or that
they are treated with such contempt, that they are actually trampled on, and
they cannot but resent it. But in answer to this objection, I would ask a few
questions. And,
First, do
you think the injuries you have received from your fellowman are more than you
have offered to God? Has your enemy been more base, more unreasonable, more
ungrateful, than you have to the High and Holy One? Have his offenses been more
heinous or aggravated, or more in number, than yours have been against your
Creator, Benefactor, and Redeemer? Have they been more provoking and
exasperating than your sinful conduct has been to him who is the author of all
our mercies, and to whom you are under the highest obligations?
Second, do
you not hope that as God hitherto has, so he will still bear with you in all
this, and that notwithstanding all, he will exercise toward you his infinite
love and favor? Do you not hope that God will have mercy upon you, and that
Christ will embrace you in his dying love, though you have been such an
injurious enemy, and that, through his grace, he will blot out your
transgressions and all your offenses against him, and make you eternally his
child, and an heir of his kingdom?
Third, when
you think of such long-suffering on God’s part, do you not approve of it, and
think well of it, and that it is not only worthy and excellent, but exceeding
glorious? And do you not approve of it, that Christ should have died for you,
and that God, through him, should offer you pardon and salvation? Or do you
disapprove of this? And would you have liked God better, if he had not borne
with you, but had long since cut you off in his wrath?
Fourth, if
such a course be excellent and worthy to be approved of in God, why is it not
so in yourself? Why should you not imitate it? Is God too kind in forgiving
injuries? Is it less heinous to offend the Lord of heaven and earth, than for a
man to offend you? Is it well for you to be forgiven, and that you should pray
to God for pardon, and yet that you should not extend it to your fellowmen that
have injured you?
Fifth, would
you be willing, for all the future, that God should no longer bear with the
injuries you may offer him, and the offenses you commit against him? Are you
willing to go and ask God to deal with yourself for the future, as in holding
this objection, you think of dealing with your fellowmen?
Sixth, did
Christ turn again upon those who injured and insulted and trod on him, when he
was here below, and was he not injured for more grievously than ever you have
been? And have not you more truly trodden under foot the Son of God, than you
were ever trodden on by others? And is it a more provoking thing for men to
tread on and injure you, than for you to tread on and injure Christ? These
questions may sufficiently answer your objection.
Objection 2.
But you may still further say, that those who have injured you, persist in
it, and do not at all repent, but go on doing it still. But what
opportunity could there be for long-suffering, if injury were not persisted in
long? If injuries are continued, it may be for the very purpose, in providence,
of trying whether you will exercise long-suffering and meekness, and that
forbearance that has been spoken of. And did not God bear with you, when you
persisted in offending him? When you have been obstinate, and self-willed, and
persevering in your injuries against him, has he ceased to exercise his
long-suffering toward you?
Objection 3. But you may object again, that your enemies will be encouraged to go on with their injuries, excusing yourself by saying, that if you bear injury, you will only be injured the more. But you do not know this, for you have not an insight into the future, nor into the hearts of men. And, beside, God will undertake for you, if you obey his commands, and he is more able to put a stop to the wrath of man than you are. He has said (Rom. 12:19), “Vengeance is mine; I will repay, saith the Lord.” He interposed wonderfully for David, as he has for very many of his saints; and if you do but obey him, he will take part with you against all that rise up against you. And in the observation and experience of men, it is generally found that a meek and long-suffering spirit puts an end to injuries, while a revengeful spirit does but provoke them. Cherish, then, the spirit of long-suffering, meekness, and forbearance, and you shall possess your soul in patience and happiness, and none shall be permitted to harm you more than God in wisdom and kindness may permit.
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
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