in the verses prior to our text, 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 shew 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 endeavour to shew,
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 labour 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 longsufering 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. 5:1,2
− "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," &c.; and Col. 3:12, 13-11 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. Shew 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 kinds 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 neighbours, 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 neighbours, unjustly, neglecting to pay their debts, or
unnecessarily putting their neighbours 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 neighbours in the worst colours,
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 neighbours 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 (Ps. 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; and sometimes those who are under
authority, carry themselves very injuriously toward those who
are over them by denying them that respect and honour 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 neighbour, 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; and this appears in their air and talk and
actions, and their greatly assuming behaviour 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 wilful 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 any one's inclination
but their own being always perverse and wilful 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 neighbours to
dislike and even bate 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 honour 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 shew toward
them, cherishing ill-will toward them for no other reason
than for the honour and prosperity they enjoy. Many injure
others from a spirit of revenge, deliborately returning evil
for evil, for real or imaginary injuries received from them;
and some, as long as they live, will keep up a grudge in
their hearts against their neighbour, 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 shew what is meant by meekly bearing
such injuries, or how they ought meekly to be borne. −
And here I would shew, first, the nature of the duty
enjoined; and then why it is called long-suffering, or
suffering long. And,
1. I would shew 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
behaviour, which shews a bitterness of spirit against him for
what he has done. Thus, if after we are offended or injured,
we speak reproachfully to our neighbour, 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
neighbour has done us, this is revenge. He, therefore, that
exercises a Christian long-suffering toward his neighbour,
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 neigbour 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
behaviour. He will receive all with a calm, undisturbed
countenance, and with a soul full of meekness, quietness, and
goodness; and this he will manifest in all his behaviour 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 James 3:17, and Gal.
5:22. In him that exercises the Christian spirit as be 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 behaviour; but, on the contrary, the countenance
and words and demeanour will all manifest the savour of
peaceableness and calmness and gentleness. He may perhaps
reprove his neighbour. 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; and 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 shew 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
offence 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 te borne without the spirit of revenge in
the heart. Not only a smooth external behaviour should be
continued, but also a sincere love with it. We should not
cease to love our neighbour because he has injured us. We may
pity, but not hate him for it. The duty enjoined also
implies,
Thirdly, that injuries be borne uiithout our losing the
quietness and repose of our own minds and hearts. − They
should not only be borne without a rough behaviour, 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 Saviour 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 neighbour, 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 endeavours
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 shewn what is implied in this
virtue, I would now shew, briefly,
2. Why it is called long-suffering, or sufering
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 neighbour, 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
neighbour 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
surer 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 needfull
self-defence; and 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
shewn in what ways we are often injured by others, and what
is implied in meekly bearing the injuries thus inflicted, I
come now to shew,
III. How that love or charity, which is the sum of the
Christian spirit, will dispose us meekly to bear such
injuries. − And this may be shewn both in reference to
love to God and love to our neighbours. 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 Exodus 34:6, it is said, "And the Lord passed by
before him, and proclaimed, The Lord, the Lord God, merciful
and gracious, long-suffering," &c. 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 shew 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 shewed 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 shew
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 lie 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 fellow-men. 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 God 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.
5:2) − "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
fellow-man. 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; and 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 favour, 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 favour 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 favour, 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 inuries from
others, so,
2. Love to our neighbour 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 offences, and will
incline us (Prov. 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 injiure 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 endeavour, 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 endeavour, 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 behaviour. 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, and
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 Jews as the highiest 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 (Matt. 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 any one 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 endeavoured to murder him, yea, were
almost always endeavouring to imbrue their hands in his
blood. His very life was an annoyance to them, and they hated
him so (Ps. 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; and, 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 Saviour
spoke, when, in sending out his disciples, he said (Matt.
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 bad 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; and 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 so 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 shews 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 (Prov. 16:32),
"is better than the mighty: and he that ruleth his
spirit than he that taketh a city;" that is, he shews 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 shew 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 good-will
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 shews a true greatness of
soul, in that it shews great and true wisdom as says the
apostle James (3:13) − "Who is a wise man and endued
with knowledge among you? let him shew 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 (Prov.
13:10) that "only by pride cometh contention; but with
the well-advised is wisdom;" and again (24:8), that
"wise men turn tway wrath;" and still again (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
(Prov. 14:29), "is of great understanding; but be that
is hasty of spirit exalteth folly;" and again (Eccles.
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 (Prov.
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 honourable spirit; as in Prov. 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 inurious 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 bands 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
behaviour under them, be 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 (Ps. 18:25, 26) that "with the merciful
God will shew himself merciful, and with the upright man,
upright; that with the pure he will shew himself pure, and
with the froward he will shew himself froward." And
again (Matt. 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 (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; and 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 heart, 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 be 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
offences 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 favour? 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 offences 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, 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 offences 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
fellow-men?
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 far 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 hath 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.