صور الصفحة
PDF
النشر الإلكتروني

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 vii. 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 Corinthians iv. 11, 12, 13: "Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labor, 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 off-scouring 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 longsuffering 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 (Psalm xviii. 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 (Matthew vii. 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

(vi. 14, 15), "that if we forgive men their trespasses, our heavenly Father will also forgive us, but if we forgive not men their trespasses, neither will our heavenly Father forgive our 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 longsuffering 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 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 pro

voke 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 fellow-man, 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 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

« السابقةمتابعة »