Charity and Its Fruits (continued)
providence, commonly, to exercise all professors of religion, and especially those that may live in times of trial, with trials of this sort, by laying such difficulties in their way as shall make manifest what their spirit is, and whether it be a spirit of self-renunciation or not. It is often the case with Christians who are exposed to persecutions, that if they will cleave to Christ, and be faithful to him, they must suffer in their good name, and in losing the goodwill of others, or in their outward ease and convenience, being exposed to many troubles; or in their estates, being brought into difficulty as to their business; or must do many things that they are exceeding averse to, and that are even dreadful to them. Have you, when you have had such trials, found in yourself a spirit to bear all things that come upon you, rather than in anything be unfaithful to your great Lord and Redeemer? And you have the more need to examine yourselves with respect to this point, for you know not but that before you die you may have such trial of persecutions as other Christians have had. Every true Christian has the spirit of a martyr. And if you have not the suffering spirit in the lesser trials or sufferings that God may have sent upon you, how will it be if he should expose you to bitter persecutions, such as the saints of old sometimes were called to endure? If you cannot bear trials in little things, how can you possess that charity which beareth all things? As the prophet says in another case, "If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? And if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?" (Jer. 12:5 ). Our subject,
2. Exhorts all professors of religion to cherish a ready spirit, for Christ's sake, to undergo all sufferings that may be in the way of duty. And here consider,
First, how happy those persons are represented in the Scriptures to be, who have a spirit to suffer, and do actually suffer, for Christ. "Blessed," says Christ, "are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven" (Mat. 5:10-12 ). And again, "Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for your reward is great in heaven" (Luke 6:21-23 ). And again, "Unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake" (Phil. 1:29 ). And again, "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised. to them that love him" (Jam. 1:12 ). And again, "But and if ye suffer for righteousness' sake, happy are ye" (1 Pet. 3:14 ). And the New Testament is full of similar expressions, all of which may encourage us in the way of suffering for Christ. And consider, also,
Second, what glorious rewards God has promised hereafter to bestow on those that do willingly suffer for Christ. It is said that they shall receive a "crown of life;" and Christ promises, that those that forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for his name's sake, shall receive an hundred-fold, and shall inherit everlasting life (Mat. 19:29 ). And again we are told, of those who suffer for Christ's sake, that they shall be counted worthy of the kingdom of God (2 The. 1:5); and again, that it is a faithful saying, that if we suffer with Christ, we shall also reign with him (2 Tim. 2:11 , 12 ); and still again, that if we suffer with him, we shall also be glorified together with him (Rom. 8:17 ). And we have also the most glorious promises made to those that overcome, and gain the victory over the world — "To him that overcometh," says Christ, "will I give to eat of the tree of life, which is in the midst of the paradise of God," and "he shall not be hurt of the second death;" and "to him will I give to eat of the hidden manna;" and "to him will I give power over the nations;" and "I will give him the morning star;" and "he shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my
Father, and before his angels;" and "him will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him my new name;" and "to him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne" (Rev. 2:7 , 11 , 17 , 26 , 27 , 28 ; 3:5 , 12 , 21 ). Surely promises so rich and abundant as these, should make us willing to undergo all sufferings for the sake of Christ, who will so gloriously reward us for them all. Once more, consider,
Third, how the Scriptures abound with blessed examples of those that have suffered for Christ's sake. The Psalmist, speaking of the reproach and blasphemy he had suffered from the enemy and avenger, says, "All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant" (Psa. 44:17 , 18 ); and again, "The proud have had me greatly in derision; yet have I not declined from thy law… Many are my persecutors and mine enemies; yet do I not decline from thy testimonies… Princes have persecuted me without a cause; but my heart standeth in awe of thy word" (Psa. 119:51 , 157 , 161 ). And the prophet Jeremiah spake boldly for God, though he was threatened with death for so doing (Jer. 26:11 , 15 ). And Shadrach, Meshach, and Abednego refused to bow down and worship the golden image that the king of Babylon had set up, though they knew they would be cast into the fiery furnace (Dan. 3 ); and Daniel himself would still faithfully pray to his God, though he expected for it to be shut up in the den of lions (Dan. 6 ). But the time would fail me to tell of apostles, and prophets, and martyrs, and saints, and of Christ himself, who were faithful alike through good report and evil report, and in sufferings and trials, and who counted not their lives dear, so that they might be faithful to the end. "Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God"
(Heb. 12:1 , 2 ). "Fear none of those things which thou shalt suffer. Be thou faithful unto death, and I will give thee a crown of life.
All the Christian Graces
Connected and Mutually Dependent.
1 Corinthians 13:7 , "Charity . . . believeth all things, hopeth all things."
IN these words, the apostle is commonly understood to mean, that charity disposes us to believe the best, and hope the best concerning our neighbors, in all cases. But it appears to me that this is not his meaning in this place; but rather that he intends to say, that charity is a grace which cherishes and promotes the exercise of all other graces, as, particularly, of the graces of faith and hope. Mentioning the graces of believing and hoping, or of faith and hope, the apostle here shows how the exercise of these is promoted by charity. My reasons for understanding the apostle in this sense, are the following: —
First, he had just before mentioned that fruit of charity whereby it leads us to think the best of our neighbors, in saying that it "thinketh no evil;" and we have no reason to think he would repeat the same thing over again in these words.
Second, it seems plain that the apostle had finished speaking of the fruits of charity toward our neighbors, when he summed them all up, as we have seen, in saying, that it "rejoiceth not in iniquity, but rejoiceth in the truth;" that is, that it tends to prevent all evil behavior, and to promote all good behavior. So that in this verse we might expect him to proceed to mention some fruits of charity of another kind, such, for example, as its tendency to promote the graces of faith and hope, which are such great graces of the gospel.
Third, we find that the apostle does, in this chapter, more than once mention the three graces of faith, hope, and charity, together. And it is but reasonable to suppose, that each time he does so, he means the same three graces. In the last verse of the chapter, we find these three mentioned and compared together; and there, by "faith" and "hope," the apostle plainly does not mean believing or hoping the best respecting our neighbors, but he does intend those great graces of the gospel that have God and Christ for their main and immediate object. And so when, in this place, he mentions the same three graces as in the last verse of the chapter, why should we not believe that he means the same three things in the former place as in the latter, since it is in the same chapter, and the same discourse, and in the course of the same argument? And again,
Fourth, this view is agreeable to the drift and aim of the apostle throughout the chapter, which is to show the relation of charity to the other graces, and particularly to faith and hope. This is what the apostle is aiming at in all that he says: and therefore, when he comes to the conclusion of the matter in the last verse, and says that, of faith, hope, and charity, the last is the greatest, he seems to have reference to what he had said in the words of the text, viz. that charity "believeth all things, and hopeth all things," meaning that charity is greater than the other two, as it has the most effectual influence in producing them, and is that by which they are cherished and promoted in the soul.
For these reasons, the doctrine I would draw from the text, is this:
THAT THE GRACES OF CHRISTIANITY ARE ALL CONNECTED TOGETHER, AND MUTUALLY DEPENDENT ON EACH OTHER.