SERMON XVIII:
The Folly of Slander (Prov 10:18)
QUOTE: "The slanderer is an enemy, as the most fierce and outrageous, so the most base and unworthy that can be: he fights with the most perilous and most unlawful weapon, in the most furious and foul way that can be. His weapon is an envenomed arrow, full of deadly poison, which he shooteth suddenly, and feareth not; a weapon which by no force can be resisted, by no art declined, whose impression is altogether inevitable and unsustainable."
SERMON XVII.
The Folly of Slander (Prov 10:18)
QUOTE: "Slander thence hath always been a principal engine, whereby covetous, ambitious, envious, ill-natured, and vain persons have strove to supplant their competitors, and advance themselves; meaning thereby to procure, what they chiefly prize and like, wealth, or dignity, or reputation, favor and power in the court, respect and interest with the people."
SERMON XIV:
Against Foolish Talking and Jesting (Eph 5:4)
QUOTE: "They scorn to be formally advised or taught; but they may perhaps be slyly laughed and lured into a better mind. If by such complaisance we can inveigle those dotterels to hearken to us, we may induce them to consider farther, and give reason some competent scope, some fair play with them. Good reason may be apparelled in the garb of wit, and therein will securely pass, whither in its native homeliness it could never arrive: and being come thither, it with especial advantage may impress good advice; making an offender more clearly to see, and more deeply to feel his miscarriage; being represented to his fancy in a strain somewhat rare and remarkable, yet not so fierce and frightful."
SERMON XIII:
Not to Offend in Word, an Evidence of a High Pitch of Virtue (Jam 3:2)
QUOTE: "We ... were chiefly designed and framed to serve and glorify our Maker ... our tongue and speaking faculty were given us to declare our admiration and reverence of him, to express our love and gratitude toward him, to celebrate his praises, to acknowledge his benefits, to promote his honour and service ... as that whereby we far excel all creatures here below ... Wherefore applying it to any impious discourse, (tending anywise to the dishonour of God, or disparagement of religion,) is a most unnatural abuse ... and a vile ingratitude toward him that gave it to us."
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How to Make a Happy Home"
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"Sermons, on Various Subjects"
by Isaac Barrow
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Sermon XLII
Of Patience (1 Pet 2:21)
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"Patience then is that virtue, which qualifies us to bear all conditions and all events by God's disposal incident to us with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportments and practices of life, as God requires and good reason directs."
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In these words two things appear especially observable; a duty implied (the duty of patience) and a reason expressed which enforces the practice of that duty (the example of Christ). We shall, using no more preface or circumstance, first briefly, in way of explication and direction, touch the duty itself, then more largely describe and urge the example.
The word patience has, in common usage, a double meaning, taken from the respect it has unto two sorts of objects, somewhat different. As it respects provocations to anger and revenge by injuries or discourtesies, it signifies a disposition of mind to bear them with charitable meekness; as it relates to adversities and crosses disposed to us by Providence, it imports a pious undergoing and sustaining them. That both these kinds of patience may here be understood, we may, consulting and considering the context, easily discern: that which immediately precedes, If when ye do well, and suffer for it, ye take it patiently, this is acceptable to God, relates to good endurance of adversity; that which presently follows, who when lie was reviled, reviled not again, when he suffered, he threatened not, refers to meek comporting with provocations: the text therefore, as it looks backward, does recommend the patience of adversities, as forward, the patience of contumelies. But seeing both these objects are reducible to one more general, comprising both, that is, things seeming evil to us or offensive to our sense, we may so explicate the duty of patience, as to include them both.
Patience then is that virtue, which qualifies us to bear all conditions and all events by God's disposal incident to us with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportments and practices of life, as God requires and good reason directs. Its nature will, I conceive, be understood best by considering the chief acts which it produces and wherein especially the practice thereof consists; the which briefly are these:
1. A thorough persuasion, that nothing befalls us by fate or by chance, or by the mere agency of inferior causes, but that all proceeds from the dispensation, or with the allowance of God; that affliction doth not come, forth of the dust, nor doth trouble spring out of the ground (Job 5:6); but that all, both good and evil, proceedeth out of the mouth of the Most High (Lam. 3:38), according as David reflected when Shimei reviled him: Let him, saith the good king, curse, because the Lord hath said unto him, Curse David (2 Sam. 16:10); and as Job, when he was spoiled of all his goods, acknowledged, The Lord gave, and the Lord hath taken away (Job 1:21).
2. A firm belief, that all occurrences, however adverse and cross to our desires, are well consistent with the justice, wisdom, and goodness of God; so that we cannot reasonably disapprove, repine at, or complain of them; but are bound and ready to avow with the Psalmist, that all his paths are mercy and truth; he is righteous in all his ways and holy in all his works (Psal. 25:10; 145:17); to judge and say with Hezekiah, Good is the word of the Lord, which thou hast spoken (2 Kings 20:19); to confess with David unto him, I know, O Lord, that thy judgments are right; and that thou in faithfulness, hast, afflicted me (Psal. 119:75).
3. A full satisfaction of mind, that all, (even the most bitter and sad accidents) do (according to God's purpose) tend and conduce to our good; acknowledging the truth of those divine aphorisms: Happy is the man whom God correcteth; whom the Lord loveth he correcteth, even as a father the son in whom he delighteth. As many as I love, I rebuke and chasten (Job 5:17; Jam. 1:12; Prov. 3:12; Heb. 12:5).
4. An entire submission and resignation of our wills to the will of God, suppressing all rebellious insurrections and grievous resentments of heart against his providence; which may dispose us heartily to say after our Lord, Let not my will, but thine be done (Luke 22:42); with good Eli, It is the Lord, let him do what seemeth him good (1 Sam. 3:18); with David, Here I am, let him do to me as seemeth good to him (2 Sam. 15:26); yea, even with Socrates, If so it pleaseth God, so let it be.
5. Bearing adversities calmly, cheerfully, and courageously, so as not to be discomposed with anger or grief; not to be put out of humor, not to be dejected or disheartened; but in our disposition of mind to resemble the primitive saints, who were hos lupoumenoi, aei de chaigontes, as grieved, but always rejoicing; who took joyfully the spoiling of their goods, who accounted it all joy when they fell into divers tribulations (2 Cor. 6:10; Heb. 10:34; Jam. 1:2).
6. A hopeful confidence in God for the removal or easement of our afflictions, and for his gracious aid to support them well; agreeable to those good rules and precepts: It is good that a man should both hope, and wait quietly for the salvation of the Lord; Rest in the Lord, and wait patiently for him; wait on the Lord, be of good courage and he shall strengthen thine heart (Lam. 3:26; Psal. 37:7 ); according to the pattern of David, who, in such a case, thus roused and stayed himself: Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the help of his countenance (Psal. 42:6); and after the holy Apostles, who in their most forlorn estate could say, We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, out not destroyed (2 Cor. 4:8).
7. A willingness to continue, during God's pleasure, in our afflicted state, without weariness or irksome longings for alteration; according to that advice of the Wise Man: My son, despise not the chastening of lie Lord, neither be weary of his correction (Prov. 3:11); and that of the Apostle, backed with our Lord's example, Considering him that endured such contradiction of sinners against himself, lest ye be weary and faint in your minds (Heb. 12:3).
8. A lowly frame of mind (that is, being sober in our conceits of ourselves, sensible of our unworthiness and meanness, of our natural frailty, penury, and wretchedness; of our manifold defects and miscarriages in practice; being meek and gentle, tender and pliable in our temper and frame of spirit; being deeply affected with reverence and dread toward the awful majesty, mighty power, perfect justice and sanctity of God; all this) wrought by our adversity, effectually, according to its design, quelling our haughty stomach, softening our hard hearts, mitigating our peevish humors; according to St. Peter's injunction, Be humbled under the mighty hand of God (1 Pet. 5:6); and God's own approbation joined with a gracious promise, To this man will I look, even to him that is of a poor and contrite spirit, and trembleth at my word (Ezek. 66:2).
9. Restraining our tongues from all discontented complaints and murmurings, all profane, harsh, unsavory expressions, importing displeasure or dissatisfaction in God's dealings toward us, arguing desperation or distrust in him; such as were those of the impatient and incredulous Israelites: They spake against God, and said, Can God furnish a table in the wilderness? Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also, can he provide flesh for his people? (Psal. 78:19-20) Such as they used, of whom the Prophet said, When they shall be hungry, they will fret themselves, and curse their King, and their God (Isa. 8:21); such as they were guilty of, whom St. Jude calleth gongusas, kai mempsimoigous, murmurers, and querulous persons (Jude 16), (or such as found fault with their lot,) that which is styled, charging God foolishly; for abstaining from which, notwithstanding the pressure of his most grievous calamities, Job is commended, (where it is. said, Job sinned not, neither charged God foolishly (Job 1:22);) that which the Prophet condemns as unreasonable in that expostulation, Wherefore doth the living man complain? (La. 3:39) In such cases we should smother our passions in a still and silent demeanor, as the Psalmist advised and as he practiced himself: I was dumb, saith he, and opened not my mouth, because it was thy doings (Psal. 38:7; 46:10; 4:4). Yea, contrariwise, patience requires.
10. Blessing and praising God, (that is, declaring our hearty satisfaction in God's proceedings with us, acknowledging his wisdom, justice, and goodness therein, expressing a grateful sense thereof, as wholesome and beneficial to us,) in conformity to Job, who, upon the loss of all his comforts, did thus vent his mind: The Lord gave, and the Lord hath taken away; blessed be the name of the Lord (Job 1:21).
11. Abstaining from all irregular and unworthy courses toward the removal or redress of our crosses; choosing rather to abide quietly under their pressure, than by any unwarrantable means to relieve or relax ourselves; contentedly wearing, rather than violently breaking our yoke, or bursting our bonds (Jer. 5:5); rather continuing poor, than striving to enrich ourselves by fraud or rapine; rather lying under contempt, than by sinful or sordid compliances attempting to gain the favor and respect of men; rather embracing the meanest condition, than laboring by any turbulent, unjust, or uncharitable practices, to amplify our estate; rather enduring any inconvenience or distress, than setting our faces toward Egypt (Jer. 44:15), or having recourse to any succor which God has disallowed; according to what is implied in that reprehension of St. Paul, Now therefore it 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) And in that advice of St. Peter, Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator (1 Pet. 4:19).
12. A fair behavior toward the instruments and abettors of our affliction; those who brought us into it, or who detain us under it, by keeping off relief, or sparing to yield the succor which, we might expect; the forbearing to express any wrath or displeasure, to exercise any revenge, to retain any grudge or enmity toward them; but rather even upon that score bearing good-will, and showing kindness unto them; unto them, not only as to our brethren, whom, according to the general law of charity, we are bound to love, but as to the servants of God in this particular case, or as to the instruments of his pleasure toward us; considering that by maligning or mischiefing them, we do signify ill resentment of God's dealings with us, and in effect, through their sides, do wound his providence: thus did the pious king demean himself when he was bitterly reproached and cursed by Shimei (2 Sam. 16:7); not suffering, upon this account, any harm or requital to be offered to him: thus did the holy Apostles, who being reviled, did bless; being persecuted, did bear it; being defamed, did entreat (1 Cor. 4:12): thus did our Lord deport himself toward his spiteful adversaries, who being reviled, did not revile again; when he suffered, did not threaten; but committed it to him that judgeth righteously (1 Pet.2:23; 3:9).
13. Particularly in regard to those, who, by injurious and offensive usage, do provoke us, patience importeth:
1. That we be not hastily, over-easily, not immoderately, not pertinaciously incensed with anger toward them, according to those divine precepts and aphorisms: Be slow to wrath; be not hasty in thy spirit to be angry; for anger resteth in the bosom of fools. Give place to wrath, (that is, remove it). Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice. Cease from anger, let go displeasure, fret not thyself anywise to do evil (Jam. 1:19; Eccles. 7:9; Prov. 16:32; 14:17, 29; Rom. 12:19; Eph. 4:31, 26; Col. 3:8; Matt. 5:21, 24; Psal. 37:8 ).
2. That we do not in our hearts harbor any ill will, or ill wishes, or ill designs toward them, but that we truly desire their good, and purpose to further it, as we shall have ability and occasion, according to that law, (even charged on the Jews,) Thou shalt not bear any grudge against the children of thy people; but thou shalt love thy neighbour as thyself (Levit. 19:18); and according to that noble command of our Savior, Love your enemies, pray for them which despiteful use you and persecute you (Matt.5:44; Luke 6:27).
3. That in effect we do not execute any revenge or for requital do any mischief to them, either in word or deed; but for their reproaches exchange blessings, (or good words and wishes); for their outrages, repay benefits and good turns; according to those evangelical rules: Do good to them that hate you, bless them that curse you: Bless them that persecute you, bless and curse not: See that none render evil for evil: Be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrariwise blessing: If thine enemy hunger feed him; if he thirst, give him drink: Say not, I will do to him as he hath done to me; I will render to the man according to his work: Say thou not, I will recompense evil, but wait on the Lord, and he shall save thee (Matt. 5:44, 39; Rom. 12:14; 1 Thes. 5:15; 1 Pet. 3:9; Prov. 25:21; Rom. 12:20; Prov. 24:29, 20:22).
4. In fine, patience doth include and produce a general meekness and kindness of affection, together with an enlarged sweetness and pleasantness in conversation and carriage toward all men; implying that how hard soever our case, how sorry or sad our condition is, we are not therefore angry with the world, because we do not thrive or flourish in it; that we are not dissatisfied or disgusted with the prosperous estate of other men; that we are not become sullen or froward toward any man, because his fortune excels ours, but that rather we do rejoice with them that rejoice (Rom. 12:15); we do find complacence and delight in their good success; we borrow satisfaction and pleasure from their enjoyments.
In these and the like acts, the practice of this virtue (a virtue which all men, in this state of inward weakness and outward trouble, shall have much need and frequent occasion to exercise) consists; unto which practice, even philosophy, natural reason, and common sense do suggest many inducements; the tenor of our holy faith and religion do supply more and better; but nothing can more clearly direct, or more powerfully excite thereto, than that admirable example, by which our text doth enforce it: some principal of those rational inducements we shall cursorily touch, then insist upon this example.
It will generally induce us to bear patiently all things incident, if we consider, that it is the natural right and prerogative of God to dispose of all things, to assign our station here, and allot our portion to us; whence it is a most wrongful insolence in us, by complaining of our state, to contest his right or impeach his management thereof: that we are obliged to God's free bounty for numberless great benefits and favors; whence it is vile ingratitude to be displeased for the want of some lesser conveniences: that God having undertaken and promised to support and succor us, it is a heinous affront to distrust him, and consequently to be dissatisfied with our condition: that seeing God doth infinitely better understand what is good for us than we can do, he is better affected toward us and more truly loveth us than we do ourselves, he with an unquestionable right hath an uncontrollable power to dispose of us; it is most reasonable to acquiesce in his choice of our state: that since we have no claim to any good or any pleasure, and thence in withholding any, no wrong is done to us, it is unjust and frivolous to murmur or grumble; since we are by nature, God's servants, it is fit the appointment of our rank, our garb, our diet, all our accommodations and employments in his family, should be left entirely to his discretion and pleasure; that we being grievous sinners, less than the least of God's mercies, meriting no good; but deserving sore punishment from him, it is just, that we should be highly content and thankful for anything on this side death and damnation: that our afflictions being the natural fruits and results of our choice or voluntary miscarriages, it is reasonable we should blame ourselves rather than pick quarrels with Providence for them. That our condition, be it what it will, cannot, being duly estimated, be extremely bad or insupportably grievous; for that as no condition here is perfectly and purely good, (not deficient in some accommodations, not blended with some troubles), so there is none that has not its conveniences and comforts; for that it is our fond conceits, our froward humors, our perverse behaviors, which create the mischiefs adherent to any state; for that also how forlorn soever our case is, we cannot fail, if we please, of a capacity to enjoy goods far more than countervailing all possible want of those goods, or presence of these evils; we may have the use of our reason, a good conscience, hope in God, assurance of God's love and favor, abundance of spiritual blessings here, and a certain title to eternal glory and bliss hereafter; which, if we can have, our condition cannot be deemed uncomfortable. That indeed our adversity is a thing very good and wholesome, very profitable and desirable, as a means of breeding, improving, and exercising the best virtues, of preparing us for and entitling us to the best rewards. That our state cannot ever be desperate; our adversity probably may not be lasting, (there being no connection between the present and the future, vicissitudes being frequent, all things depending on the arbitrary dispensation of God, who does always pity us and is apt to relieve us). That, however, our affliction will not outlive ourselves and certainly must soon expire with our life. That this world is not a place of perfect convenience or pure delight; we come not hither to do our will or enjoy our pleasure; we are not born to make laws or pick our condition here; but that trouble is natural and proper to us (we are born thereto, as the sparks fly upwards.) No tribulation seizeth us, but such as is human (Job 5:7; 1 Cor. 10:13); whence it is reasonable that we contentedly bear the crosses suitable to our nature and state. That no adversity is in kind or degree peculiar to us; but if we survey the conditions of other men, (of our brethren everywhere, of our neighbors all about us), and compare our case with theirs, we shall find that we have many consorts and associates in adversity, most as ill, many far worse bestead than ourselves; whence it must be a great fondness and perverseness to be displeased that we are not exempted from, but exposed to bear a share in the common troubles and burdens of mankind. That it hath particularly been the lot of the best men (persons most excellent in virtue and most deep in God's favor) to sustain adversity; and it therefore becomes us willingly and cheerfully to accept it. That, in fine, patience itself is the best remedy to ease us in, to rescue us from adversity; for it cannot much annoy us if we bear it patiently; God will, in mercy, remove it, if we please him, by demeaning ourselves well under it; but that impatience does not at all conduce to our relief, doth indeed exasperate and augment our pain: such considerations may induce us to a patience in general respecting all sorts of evil.
There are also reasons particularly disposing to bear injuries and contumelies from men calmly and meekly, without immoderate wrath, rancorous hatred, or spiteful revenge toward them; because they do proceed from divine Providence disposing or permitting them (for the trial of our patience, the abasing of our pride, the exercising of some other virtues, or for other good purposes) to fall upon us: because vindication of misdemeanors committed against us does not appertain to us, we not being competent judges of them nor rightful executors of the punishments due to them, God having reserved to himself the right of decision and power of execution; Vengeance is mine, saith the Lord, I will repay it (Rom. 12:19; Heb. 10:30; Deut. 32:35-36; Vid. Tert. de Pat. cap. 10); because we are obliged to interpret charitably the actions of our neighbor, supposing his miscarriages to proceed from infirmity, from mistake, or from some cause, which we should be rather inclinable to excuse than to prosecute with hatred or revenge: because, indeed, our neighbor's most culpable offences, as issuing from distemper of mind, are more reasonably the objects of compassion and charity, than of anger or ill-will: because we are bound to forgive all injuries by the command of God and in conformity to his example, who passes by innumerable most heinous offences committed against himself; Gracious is the Lord, and full of compassion, slow to anger, and of great mercy; long-suffering and plenteous in mercy and truth (Psal. 145:8; 86:15); so must we be also, if we will be like him or please him: because we ourselves, being subject to incur the same faults in kind or greater in value, do need much pardon and should thence be ready to allow it unto others, both in equity and in gratitude toward God, lest that in the Gospel be applied, to us: O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion upon thy fellow-servant, even as I had pity on thee? (Matt. 18:25)Because God hath made it a necessary condition of our obtaining mercy, promising us favor if we yield it, menacing us extremity if we refuse it: If ye forgive men their trespasses, your heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your Father forgive your trespasses (Matt. 6:14; Eccles. 8:2; Matt. 18:35): because our neighbor suffering by our revenge in any manner, (in his body, interest, or reputation), does not anywise profit us or benefit our estate, but needlessly doth multiply and increase the stock of mischief in the world; yea, commonly does bring further evil upon ourselves, provoking him to go on in offending us, rendering him more implacably bent against us, engaging us consequently deeper in strife and trouble: because no wrong, no disgrace, no prejudice we can receive from men is of much consequence to us, if our mind be not disordered; if we are free from those bad passions, which really are the worst evils that can befall us: because, in fine, impatience itself is insignificant and ineffectual to any good purpose or rather, produces ill effects; it doth not cure our wound or assuage our grief; it removes no inconvenience nor repairs any damage we have received, but rather inflames our distemper and aggravates our pain [Ideirco quis te laedit ut doleas, quia fructus laedentis in dolore laesi est. Tert. de Pat. 8. Si patientiae incubabo, non dolebo, si non dolebo, ulcisci non desiderabo. Ib. I]; more really indeed molesting and hurting us, than the injury or discourtesy which has caused it. Thus, briefly, reason dictates to us the practice of all patience.
But the example proposed by the Apostle here and in another place by St. Paul, Let the same mind be in you, which was also in Christ Jesus (Phil. 2:5) by the Apostle to the Hebrews, Let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith (Heb. 12:1-2) by our Lord himself, Learn of me, for I am meek and lowly (Matt. 11:29), that does in a more lively manner express how in such cases we should deport ourselves and most strongly engages us to comply with duties of this nature. Let us now therefore describe it, and recommend it to your consideration.
The example of our Lord was indeed in this kind the most remarkable that ever was presented, the most perfect that can be imagined: he was, above all expression, a man of sorrows and acquainted with grief (Vid. Tert. de Pat. c. 3; Cypr. de Pat. t. ii.; Isa. 53:3); he did undertake, as to perform the best works, so to endure the worst accidents to which human nature is subject; his whole life being no other than one continual exercise of patience and meekness, in all the parts and to the utmost degrees of them. If we trace the footsteps of his life from the sordid manger to the bloody cross, we shall not be able to observe any matter of complacence, scarce any of comfort (in respect to his natural or worldly state) to have befallen him.
His parentage was mean, to appearance, and his birth, in all exterior circumstances, despicable: Is not this the carpenter's son?(Matt. 13:55; Mark 6:3) were words of contempt and offence, upon all occasions thrown upon him.
His life was spent not only in continual labor and restless travel, but in hard poverty; yea, in extreme penury, beneath the state not only of the meanest men, but of the most shifting beasts: The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head (Matt. 8:20).
For his necessary sustenance we find him often destitute of ordinary provision, (as when he sought food from the barren fig-tree), often indebted for it to the courtesy and, as it were, alms of the vilest people, of publicans and sinners: so di hamas eptokeuse, he was, as the Apostle saith, a beggar for us (Matt. 21:18-19; Nullius mensam, tectumve despexit Tert.; 2 Cor. 8:9).
Yet may we never perceive him anywise discontented with or complaining of his condition; not discouraged or depressed in spirit thereby, not solicitously endeavoring any correction or change thereof, but willingly embracing it, heartily acquiescing therein, and, notwithstanding all its inconveniencies, cheerfully discharging his duties, vigorously pursuing his main designs of procuring glory to God and benefit to men.
Nor did he only with content undergo the incommodities of a poor estate but he was surrounded with continual dangers: the most powerful men of those times, enraged with envy, ambition, and avarice, desperately maligning him and being incessantly attentive, upon all occasions, to molest, hurt, and destroy him: The world (as he saith himself, that is, all the powerful and formidable part of the world) hating me (John 15:18); yet did not this anywise dismay or distemper him, nor cause him either to repine at his condition or decline his duty. He utterly disregarded all their spiteful machinations, persisting immoveable in the prosecution of his pious and charitable undertakings, to the admiration of those who observed his demeanor: Is not this he, said they, whom they seek to kill? But lo, he speaketh boldly (John 7:25).
He did indeed sometimes opportunely shun their fury and prudently did elude their snares, but never went violently to repel them or to execute any revenge for them; improving the wonderful power he was endued with altogether to the advantage of mankind, never to the bane or hurt of his malicious enemies.
Sensible enough he was of the causeless hatred they bare him, emisasan me dogean, They, said he, have hated me for nothing (John 15:25) and of their extreme ingratitude; yet never could he be provoked to resent or requite their dealing: see how mildly he did expostulate the case with them; Then, saith St. John, the Jews took up stones to stone him: Jesus answered them, Many good things have I showed you from my Father; for which of those do ye stone me? (John 10:31)
To be extremely hated and inhumanly persecuted without any fault committed or just occasion offered, is greatly incensive of human passion; but for the purest and strongest good-will, for the most inexpressible beneficence, to be recompensed with most virulent reproaches, most odious slanders, most outrageous misusages - how exceeding was that meekness, which, without any signification of regret or disgust, could endure it!
Out of the most tender charity and ardent desire of their salvation, he instructed them and instilled heavenly doctrine into their minds; what thanks, what reward did he receive for that great favor? To be reputed and reported an impostor: plana ton okslov, he, said they, doth impose upon the people (Matt 23:37; John 7:12).
He took occasion to impart the great blessing of pardon for sin to some of them, confirming his authority of doing it by a miraculous work of goodness; how did they resent such an obligation? By accounting him a blasphemer: Behold, saith St. Matthew, certain of the Scribes said within themselves, This man blasphemeth (Matt. 9:3 &.c.): which most harsh and uncharitable censure of theirs he did not fiercely reprehend, but calmly discussed and refuted by a clear reasoning; ti enlumeisthe ponagon, Wherefore conceive ye evil in your hearts? For which is easier to say, Thy sins are forgiven thee? Or to say, Arise and walk? That is, is it not credible that he who can perform the one may dispense the other? [Ingratos curavit, in sidiatoribus cessit. Tert.]
He freed them from most grievous diseases, yea rescued them from the greatest mischief possible in nature, being possessed by the unclean fiend; how did they entertain this mighty benefit? By most horrible calumny, accusing him of sorcery or conspiracy with the devil himself. The Pharisees said, He casteth out devils by the prince of the devils (Matt. 9:34; 12:24); yea, thence attributing to him the very name and title of the grand devil: If they have called the master of the house Beelzebub, how much more (shall they defame) them of his household? (Matt. 10:25) Yet this most injurious defamation he no otherwise rebukes than by a mild discourse, strongly confuting it; Every kingdom, said he, divided against itself is brought to desolation - and if Satan cast out Satan, he is divided against himself; how then shall his kingdom stand? (Matt. 12:25) that is, the devil better understands his interest, than to assist any man in dispossessing himself.
He did constantly labor in reclaiming them from error and sin, in converting them to God and goodness, in proposing fair overtures of grace and mercy to them, in showing them by word and practice the sure way to happiness. What issue was there of all his care and pains? What, but neglect, distrust, disappointment, rejection of himself, of what he said and what he did? Who hath believed our report, and to whom hath the arm of the Lord been revealed?(John 12:38) was a prophecy abundantly verified by their carriage toward him.
These and the like usages, which he perpetually did encounter, he constantly received without any passionate disturbance of mind, any bitter reflections upon that generation, any revengeful enterprises against them; yea, requited them with continued earnestness of hearty desires, and laborious endeavors for their good.
We might observe the ungrateful disrespect of his own countrymen and kindred toward him, which he passed over without any grievous disdain; rather excusing it by noting that entertainment to have been no peculiar accident to himself, but usual to all of like employment; No prophet, said he, is acceptable in his own country (Luke 4:24; Matt. 13:57).
We might also mention his patient suffering repulses from strangers, as when being refused admittance into a Samaritan village, and his disciples, being incensed with that rude discourtesy, would have fire called down from heaven to consume those churls, he restrained their unadvised wrath and thus expressed his admirable meekness: The Son of man is not come to destroy men's lives, but to save them. [Non illi saltem civitati quae cum recipere noluerat iratus est, cum etiam discipuli tam contumelioso oppido coelestes ignes repraesentari voluissent. Tert. Vol. II.]
We might likewise remark his meek comporting with the stupid and perverse incredulity of his disciples, notwithstanding so many pregnant and palpable inducements continually exhibited for confirmation of their faith, the which he no otherwise than sometime gently admonishes them of, saying, ti deiloi ese oligopisoi, Why are ye fearful, O ye of little faith? oligopise, ti edisasas, O thou of small faith, why didst thou doubt?
What should I insist on these, although very remarkable instances? Since that one scene of his most grievous (shall I say, or glorious) passion doth represent unto us a perfect and most lively image of the highest patience and meekness possible; of the greatest sorrow that ever was or could be, yet of a patience surmounting it; of the most extreme malice that ever was conceived, yet of a charity overswaying it; of injury most intolerable, yet of a meekness willingly and sweetly bearing it: there may we observe the greatest provocations from all hands to passionate animosity of spirit and intemperate heat of speech, yet no discovery of the least disorderly, angry, or revengeful thought, the least rash, bitter, or reproachful word; but all undergone with clearest serenity of mind and sweetness of carriage toward all persons.
To Judas, who betrayed him, how does he address himself? Does he use such terms as the man deserved or as passion would have suggested and reason would not have disallowed? Did he say, Thou most perfidious villain, thou monster of iniquity and ingratitude! Thou desperately wicked wretch! Do you, prompted by thy base covetousness, treacherously attempt to ruin thy gracious Master and best friend, thy most benign and bountiful Savior? No, instead of such proper language, he uses the most courteous and endearing terms: Hetaige, eph o pagei, Friend, (or companion), for what dost thou come? (Matt. 26:50) Or, Wwhat is thy business here? A tacit charitable warning there is to reflect upon his unworthy and wicked action, but nothing apparent of wrath or reproach.
From his own disciples and servants, who had beheld his many miraculous works and were indebted to him for the greatest favors, he reasonably might have expected a most faithful adherence and most diligent attendance on him in that juncture, yet he found them careless and slothful. What then? How did he take it? Was he angry, did he upbraid, did he storm at them? Did he threaten to discard them? No, he only first gently admonishes them: What, could ye not watch one hour with me? Then a little excites them, Watch and pray, that ye enter not Into temptation (Matt. 26:40, 45), he withal suggests an excuse for their drowsiness and dullness, The spirit is willing, but the flesh is weak, in fine, he indulges to their weakness, letting them alone, and saying, kaleudete loipon, Sleep on now, and take your rest (Matt. 26:31).
When he foresaw that they would be offended at his (to appearance) disastrous estate and fearfully would desert him, he yet expressed no indignation against them, or decrease of affection toward them upon that score; but simply mentions it, as unconcerned in it and not affected thereby.
And the unworthy apostasy of that disciple, whom he had especially favored and dignified, he only did mildly forewarn him of, requiting it foreseen by the promise of his own effectual prayers for his support and recovery; and when St. Peter had committed that heinous fact, our good Lord only looked on him with an eye of charity and compassion, which more efficaciously struck him than the most dreadful threat or sharp reprehension could have done. Peter thereupon went out, and wept bitterly (Luke 22:61-62).
When the high priest's officer, upon no reasonable occasion, did injuriously and ignominiously strike him, he returned only this mild expostulation: If I have spoken evil, bear witness of the evil; if well, why smites thou me? (John 18:22; Cyp. Ep. 65) That is, I advise thee to proceed in a fair and legal way against me, not to deal thus boisterously and wrongfully to thy own harm.
Even careful and tender he was of those who were the instruments of his suffering. He protected them from harm who conducted him to execution, as we see in the case of the high priest's servant, whom (with more zeal than wherewith he ever regarded his own safety) he defended from the fury of his own friend, and cured of the wounds received in the way of persecuting himself (Luke 22:51 &c.).
All his demeanor under that great trial was perfectly calm, not the least regret or reluctance of mind, the least contradiction or obloquy of speech appearing therein; such it was as became the Lamb of God, who was to take away the sins of the world, by a willing oblation of himself; such as did exactly correspond to the ancient prophecies: He was oppressed, and he was afflicted, yet he opened not his mouth; he was brought as a Lamb to the slaughter, and as a sheep before the shearer is dumb, so he opened not his mouth (Isa. 1:6); and, I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.
Neither did the wrongful slanders devised and alleged against him by suborned witnesses, nor the virulent invectives of the priests, nor the barbarous clamors of the people, nor the contemptuous spitting upon him and buffeting him, nor the cruel scourging, nor the contumelious mockeries, nor all the bloody tortures inflicted upon him, wring from him one syllable importing any dissatisfaction in his case, any wrath conceived for his misusages, any grudge or ill-will in his mind toward his persecutors; but, on the contrary, instead of hatred and revenge, he declared the greatest kindness and charity toward them, praying heartily to God his Father for the pardon of their sins. Instead of aggravating their crime and injury against him, he did in a sort extenuate and excuse it by consideration of their ignorance and mistake: Lord, said he, in the height of his sufferings, forgive them, for they know not what they do (Luke 23:34). The life they so violently bereaved him of, he did willingly mean to lay down for the ransom of their lives; the blood they spilled, he wished to be a salutary balsam for their wounds and maladies; he most cheerfully did offer himself by their hands a sacrifice for their offences. No small part of his afflictions was a sense of their so grievously displeasing God and pulling mischief down on their own heads, a foresight of his kind intentions being frustrated by their obstinate incredulity and impenitence, a reflection upon that inevitable vengeance, which from the divine justice would attend them; this foreseen did work in him a distasteful sense, (more grievous than what his own pain could produce), and drew from him tears of compassion, (such as no resentment of his own case could extort); for, When he was come near, he beheld the city, and wept over it, saying, O that thou had known, even thou, at least in this thy day, the things which belong unto thy peace (Luke 19:41; 13:34).
If ever he did express any commotion of mind in reference to this matter, it was only then when one of his friends, out of a blind fondness of affection, did presume to dissuade him from undergoing these evils, then indeed, being somewhat moved with indignation, he said to St. Peter, Get thee behind me, Satan, for thou art an offence unto me; for thou savorest not the things that be of God, but those that be of men (Matt. 16:23).
Neither was it out of a stupid insensibility or stubborn resolution, that he did thus behave himself: for he had a most vigorous sense of all those grievances and a strong (natural) aversion from undergoing them, as those dolorous agonies wherewith he struggled, those deadly groans he uttered, those monstrous lumps of blood he sweat out, those earnest prayers he made to be freed from them, declare (Matt. 26:37-39; Luke 22:44; John 12:27; Heb. 5:7); but from a perfect submission to the divine will and entire command over his passions, an excessive charity toward mankind, this patient and meek behavior did spring: The cup which my Father hath given me, shall I not drink it? O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt; let not my will, but thine be done. No man taketh away my life, but I lay it down of my own accord; I will give my flesh for the life of the world (John 18:11; Matt. 26:39; Luke 22:42; John 10:18; 6:5 ). So does our Lord himself express the true grounds of his passion and his patience.
Such is the example of our Lord, the serious consideration whereof how can it otherwise than work patience and meekness in us? If he that was the Lord of glory, (infinitely excellent in dignity and virtue), did so readily embrace, did so contentedly endure such extremities of penury, hardship, disgrace, and pain, how can we refuse them or repine at them? Can we pretend to a better lot than he received or presume that God must deal better with us than he did with his own dearest Son? Can we be displeased at a conformity to our Lord and Master? Can we, without shame, affect to live more splendidly or to fare more deliciously than he chose to do? Shall we fret or wail, because our desires are crossed our projects defeated, our interests anywise prejudiced; when as his most earnest desires and his most painful endeavors had so little of due and desired success; when he was ever ready and had so constant occasion to say, Let not my will be done? Can we despise that state of meanness and sorrow which he, from the highest sublimities of glory and beatitude, was pleased to stoop unto? Can we take ourselves for the want of any present conveniences or comforts to be wretched, when as the fountain of all happiness was destitute of all such things and scarce did ever taste any worldly pleasure? Are we fit or worthy to be his disciples, if we will not take up his cross and follow him; if we will not go to his school - that school wherein he is said himself to have learnt obedience (Luke 14:27; 11:23; Matt. 10:38; 16:24; Heb. 5:8) - if we will not con [1] that lesson, which he so loudly hath read out, and transcribe that copy which he so fairly has set before us? Can we pretend to those great benefits, those high privileges, those rich and excellent rewards, which he has attained for us, and which he proposes to us, if we will not go on toward them in that way of patience which he hath trod before us? (Heb. 2:9-10; Phil. 2:9).
Can we also, if we consider him that endureth such contradiction of sinners (Heb. 12:3), be transported with any wrathful or revengeful passion, upon any provocation from our brethren? Can we hope or wish for better usage from men than our Lord did ever find? [Quam gravis causa sit hominis Christiani servum pati nolle, cum prior passus sit Dominus, etc. Cypr. Ep. 56]. Can we be much displeased with any man for thwarting our desires or interests, for dissenting from our conceits, for crossing our humours, when as he, to whom all respect and observance was due, did meet with so little regard or compliance in any way; continually did encounter repulses, disappointments, oppositions from the perverse and spiteful world? Can we be very jealous of our credit, or furious when our imaginary honour (honour that we never really deserved or can justly claim, being guilty of so many great faults and sins) is touched with the least disgraceful reflection, if we do well observe and mind, that the most truly, and indeed only honourable personage (only honourable, because only innocent person) that ever was, had his reputation aspersed by the most odious reproaches which deepest envy and malice could devise, without any grievous resentment, or being solicitous otherwise to assert or clear it than by a constant silence? Can we be exasperated by every petty affront, (real or supposed,) when the most noble, most courteous, most obliging person that ever breathed upon earth, was treacherously exposed to violence by his own servant, shamefully deserted by his own most beloved friends, despitefully treated by those whom he never had offended, by those upon whom he had heaped the greatest benefits, without expressing any anger or displeasure against them, but yielding many signal testimonies of tenderest pity and love toward them? Can we see our Lord treated like a slave and a thief, without any disturbance or commotion of heart; and we vile wretches, upon every slight occasion, swell with fierce disdain, pour forth reproachful language, execute horrible mischief upon our brethren? He indeed was surrounded with injuries and affronts; every sin, that since the foundation of things hath been committed, was an offence against him, and a burden upon him; (God laid upon him the iniquities of us all; Isa. 53:6) so many declared enemies, so many rebels, so many persecutors, so many murderers he had as there have lived men in the world; for every sinner did in truth conspire to his affliction and destruction; we all in effect did betray him, did accuse him, did mock, did scourge, did pierce, and crucify him; yet he forgave all offences, he died for all persons; while we were yet enemies, yet sinners, he died for us (Rom. 5:6, 8, 10), to rescue us from death and misery: and shall we not then, in imitation of him, for his dear sake, in gratitude, respect, and obedience to him, be ready to bear the infirmities of our brethren, to forgive any small wrongs or offences from them; whatever they do to us, to love them, and do them what good we can? If so admirable a pattern of patience, and meekness so immense, cannot, what is there that can oblige or move us? [Rependamus illi patientiam, quam pro nobis ipse dependit. Tert. de Pat. 16]. I conclude with those doxologies to our so patient and meek Redeemer:
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and to the Lamb for ever and ever(Rev. 5:12-13).
Unto him that loved us, and washed us from our sins in his blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen (Rev. 1:5-6).
FOOTNOTES:
1. Latin: to know or to reach at (H&F)
Sermon XLII from "Sermons, on Various Subjects" by Isaac Barrow (Hail & Fire Library)
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