Sermons Preached in the African Protestant Episcopal Church of St. Thomas', Philadelphia/Sermon 4
SERMON IV.
mutual forbearance and forgiveness.
"Forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye."—Col. iii., 13.
In this world, where sin has dominion over the hearts of the great mass of mankind, and influences in some measure the regenerate, there will always be numerous occasions that will call for the exercise of mutual forbearance, and the spirit of forgiveness. Occasions will arise not only among the ungodly, but also among those who, in the general tenor of their lives, are governed by Christian principles. To resent injuries, either real or supposed, is natural to man. The obvious design of this characteristic of our nature, is to guard us from real injuries. When we suffer it to proceed no further than to shield ourselves from real harm, it is not, as we conceive, criminal. For instance:—A person endeavors to instil into the mind of another, principles known by him to be dangerous in themselves, and destructive in their consequences. Now, should a holy indignation arise in his mind against such principles, from the view of their injurious character, this resentment, so far from being criminal, would be just, properly directed, and in strict compliance with the exhortation of St. James, "Resist the devil, and he will flee from you."[1] When resentment is suffered to go so far as to injure others merely for the sake of gratifying this feeling, or as a retaliation for some wrong done, or supposed to be done to us, then it is highly criminal. In opposition to this spirit, we are exhorted in the text to cultivate the temper and spirit of mutual forbearance and forgiveness. "Forbearing one another and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye."
This exhortation, you perceive, is addressed to professing Christians. It supposes that the spirit of resentment may be carried to a criminal extent even among them, thus giving occasion among themselves for the exercise of the conciliatory temper recommended in the text.
To injure a person, is unlawfully to take or withhold from him that to which he has a just claim. To deprive one of life, liberty, or his personal or real estate, which he has not forfeited by crime, is the grossest violation of this principle. No one, we presume, can consistently bear the Christian's name, who is guilty in either of these respects. But there are other respects in which we may injure our neighbor, without depriving him of either his life, liberty or property We may injure him by rash and precipitate judging, by indulging uncharitable thoughts , and by evil speaking.
1. Rash and precipitate judging.
Perhaps nothing is more common than for men to form an unfavorable opinion of their neighbor upon the slightest acquaintance; yet, this is equally injurious as it is unjust. To pronounce unfavorably upon the general character of a person from some single fault we may discover, or think we discover, is certainly injuring him, inasmuch as it is withholding from him that esteem, which his other good qualities justly demand, even suppose him to be faulty in other respects. For who is there without fault? Perhaps there are few men so bad, but that may possess some good traits of character. Lest we should be misunderstood here, it may be necessary to observe, that, in speaking of the good traits in the character of a bad man, all that we mean is, that they are good in their effects; not that they are positively good in their nature and regarded so in the sight of God. No action of an accountable being can be intrinsically good, good in the sight of our Maker, that does not proceed from a proper motive, a due sense of our obligations to Him. The high and holy principle that should govern us in our actions is thus stated by the great apostle to the Gentiles:—"Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God."[2] The same apostle, showing how indispensable it is that we should have a constant regard to this holy principle, also says:—"Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing."[3] The 13th Article of our church is in perfect accordance with this statement of St. Paul. "Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say,) deserve grace of congruity: yea, rather, for that they are not done as God has willed and commanded them to be done, we doubt not but they have the nature of sin." So, in this view, nothing done by an impenitent man can be really good. In another point of view he may, however, do something that may be called good, from the good effects resulting therefrom. A liberal contribution, for instance, may be cheerfully given to some educational institution, or for religious purposes. This may be the means of promoting the present and eternal happiness of thousands of our race. An unregenerate person may do this, and other kindred acts, and in view of their beneficial effects, they may in a qualified sense, be denominated good. The point however to which we would arrive, is this:—If unregenerate men may have some commendable traits in their character, how much more ground is there to regard those in a favorable light, who are in some good degree, renewed by the Spirit? So, for Christians to pronounce unfavorably upon the general character of their brethren, simply on the ground of some fault they may discover, or think they discover, is to injure them seriously. It is to withhold from them that affectionate regard which their other good qualities justly demand. Persons who are given to this uncharitable turn, require but little evidence; indeed, what they require, is undeserving the name of evidence; all they require, in order to bring their minds to a decision upon the general character of their neighbor, is only to see, or think they see, in him some slight deviation from their preconceived notions of propriety. Should his peculiar manner, or mode of address not happen to be in strict accordance with their ideas of refinement, immediately, an unfavorable inference is drawn with regard to his taste. Should an opinion be expressed on a certain subject, though that opinion should not be the result of much deliberation, but expressed at the impulse of the moment, no allowance whatever is made for this; a broad inference is at once made, utterly prejudicial to the whole character. Again, should a professor of religion, in an unguarded hour, manifest undue warmth of feeling, why, he is denounced at once as a hypocrite, utterly destitute of every spark of vital piety. Such imperfections as these, give a sufficient warrant to the uncharitable, to cast a shade over the whole character. How common is this spirit of rash and precipitate judging of others exhibited, not only among the ungodly, but among the professed followers of Christ. But what is more unequitable and unjust? How far is this from complying with that golden rule:—"Whatsoever ye would that men should do to you, do ye even so to them."[4]
Furthermore, this rash and precipitate judging, leads,
2. To the indulging of unkind, cold and bitter feelings. Our feelings in every instance, are regulated by our belief. To this general statement, I reckon there can be found no exception. In all cases, our feelings correspond with our belief. Hence a child, believing the testimony of others, concerning the venomous nature of a viper, indulges a secret antipathy towards it, though he may never have seen anything more of the reptile than its picture. It is needless to enumerate instances to illustrate so plain a principle of our nature. It must be admitted by all who will reflect for a moment, that as we believe, so do we feel and act. Here we are disposed to digress a little, in order to make a useful reflection. We would observe, that Christianity is in strict accordance with the laws of our nature. Are we so constituted, that we feel and act as we believe? See then how Christianity is adapted to this law of pur moral nature, attaching as it does, so much importance to faith in God. "Without faith it is impossible to please Him, for he that cometh to God, must believe that He is, and that He is a rewarder of them that diligently seek Him."[5] "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ."[6] As faith, or belief, produces corresponding feelings or actions in temporal matters, so has it the same effect in spiritual things. And how clearly does the wisdom and goodness of God shine forth in this view of the Christian system. His wisdom, in appointing faith as an instrument in our salvation, it being from its active nature, every way calculated to produce the desired effect, viz., obedience. His goodness is seen in adapting his saving plan to the constitution of our nature, thus rendering our salvation attainable in perfect harmony with the law of our moral being. But to return to the inference that we were about to make. As we feel and act as we believe, so, when a rash and precipitate judgment is formed, with regard to the general character of our brother, we, as a natural consequence, feel and act towards him accordingly; unless we be deceitful—uttering smooth words with the lips, while there is war in the heart. Do we believe him to be a time-serving, popularity seeking creature, unstable, driven and tossed about by every wind, no matter from what point it blows? Now, if we have come to this conclusion concerning his character, and have any just views of what is praiseworthy in man, it is impossible to esteem, or to place any confidence in such an one. If we have, from some Cause, been led to regard a professor of religion as a hypocrite, and have just views of what is becoming the Christian, so far from cherishing in our bosom, sentiments of esteem for his character, we will behold him in all his religious performances with pain and disgust. We mention these instances, as specimens of unkind feelings following in the train of unfavorable opinions formed of our fellow-men. Having arrived at an unfavorable decision with regard to the character of our brother, and unkind and bitter feelings being now generated in the heart, the next step is to proceed.
3. To evil speaking.—This jjaturally follows. When unkind feelings are indulged towards any of our brethren, it will soon be made manifest by unkind words. "Out of the abundance of the heart" says our Lord, "the mouth speaketh."[7] The faults uncharitably conceived of our neighbor, are now ungenerously exposed; exposed, too, while he has no opportunity of explaining, or of defending himself, for it is now done in his absence. These faults are exposed, not to secure themselves from injury, but to injure their neighbor, to lower the esteem that others may have towards him, and thus gratify that malignant spirit which is far below the Christian character. The tongue now is set in operation, and when that is the case, soon a great fire is kindled from a little matter. The tale-bearer now has his legitimate work to do. He listens attentively, occasionally smiles, with his ears wide open as he smiles, and when he gets as much as he can conveniently carry, he shoulders his burden, away he goes and lodges it at his neighbor's door. By adding a little, and saying with a significant nod,—I would not take it if I were you, he succeeds in kindling a blaze. Families, neighbors, and intimate companions, are now at variance, indulging the spirit of revenge, hatred and malice, for, they can scarcely tell what. And were the true cause ascertained, it would in most instances be found to have originated from a wrong judgment rashly formed; from some word inadvertently spoken, or some action in the performance of which, there was no evil design whatever. Now, it is in these ways that we may injure, and be injured by others; and our duty as Christians, is, on all occasions to be ready to exercise the spirit of mutual forbearance and forgiveness. "Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye."
We proceed to a few considerations that should induce us to cultivate this spirit.
1. We should recollect how apt we are to be mistaken in our judgment of the general character of a person even after a patient observation, much more so upon a slight and single circumstance. Joseph was reared under the same roof with his brothers; they, therefore, had a fair opportunity to investigate his character; yet, see how grossly mistaken they were respecting it. Because he related to them his remarkable dream, that "the sun, moon, and stars, made obeisance to him" they regarded him as an ambitious youth, who desired to exalt himself over them. To arrive at a correct decision at all times with regard to the character of our neighbor, requires more knowledge than God has granted to man. Are we fully acquainted with the constitutional make of any individual? Do we know his peculiar turn of thinking? Can we dive down into the depth of his soul, and see the first moving spring of action, and pronounce with infallible certainty with respect to its moral character? Do we know the precise effect that early impressions have had upon his mind, and exactly to what extent allowance is to be made on this score? Our profound ignorance in all these particulars, shows how apt we are to be mistaken in our notions of the true character of our neighbor, and should lead us in no case to judge rashly And should we, after a cool, patient, and impartial investigation, be compelled to decide unfavorably, we should even then, pass a decision with extreme diffidence—with that "charity that believeth all things, hopeth all things." In many instances, no doubt, where the uncharitable has cast a shade of reproach, could he see the whole man as he is seen by his supreme Judge; shame would cover his face, to find that the very person he thought so little of, was at the very same time far above him in moral excellence.
2. As we are apt to be mistaken in our judgment with regard to the general character of persons, so are we equally so with regard to their evil intentions. An offence is taken from something that has been said or done to us. Now what has been said or done, may not have been the result of either ill-will or malice. It may have been the result of a wrong judgment they had hastily formed, or from some excited state of mind they may have been led to say, or act as they did. Such considerations should have a tendency to cool our resentment, especially when we reflect that we are equally liable to be influenced in the same way And besides, they may have seriously considered their conduct, and have mourned and wept bitterly in secret on account of it.
Another reason why Christians should cultivate a forgiving spirit, is—
3. God's forgiving mercy towards them. All of us have offended our Creator, by violating his law in thought, word and deed, ten thousand times. We have offended him under circumstances the most aggravated, against light and knowledge, amidst all the loud calls of his providence, his word, the strivings of his Spirit, and the clamors of conscience. We have thus rendered ourselves obnoxious to his wrath and sore displeasure; but upon repentance, he manifested to you his forgiving mercy When he saw you writing bitter things against yourselves, mourning in sackcloth and ashes, he appointed unto you the oil of joy for mourning, and the garment of praise for the spirit of heaviness. And shall we who have been forgiven, and daily stand in need of forgiveness, not be ready to forgive others? If the eternal God act in the same way, what will become of us? Remember the words of our blessed Lord:—"If ye forgive not men their trespasses, neither will your Father forgive your trespasses."[8] As we desire forgiveness at the hands of our heavenly Father, let us see to it that we cultivate the spirit of forgiveness towards our brethren.
How are we to forgive?
To this, the apostle answers in the latter clause of the text, "As Christ forgave you, so also do ye."
How does he forgive?
1. He forgives universally His language is—"Thy sins which are many, are forgiven."[9] We should imitate Christ in this respect. We should make no re-serves, but forgive all and every one of our brother's offences against us.
2. Christ sincerely forgives;—He never upbraids us for those sins he once forgives. He blots out the hand-writing against us. He remembers our sins against us no more. There is a pretended forgiveness that falls from the lips only, without flowing from the heart. You may have frequently heard persons profess to forgive in terms like the following. I pardon him for what he has done to me; I only wish the poor creature may be able to forgive himself. I leave him to God and his own conscience. Now this discovers a want of sincerity, and shows an inward bitterness of spirit, utterly at variance with a forgiving temper. This is not the way that Christ forgives:—He forgives sincerely "Let this mind be in you which was also in Christ Jesus."
How amiable and benign is the spirit of Christianity! Like its divine author, its high mission is to promote true peace, good order and happiness among men. In what a glorious state would be our world, were it entirely under its holy influence. Earth then, would be but the counterpart of heaven. If all cultivated the spirit of forbearance and forgiveness, where there is now strife, contentions, animosities and revenge, the angel of peace, with his celestial train of meekness, gentleness, brotherly kindness and charity, would reign predominant in every bosom. But alas! how little of this spirit is found among men; how little even among the professed followers of Christ. What a readiness to put the worst construction upon the actions of the brethren. How prevalent is whispering, tale-bearing, and evil-speaking. What a satanic-like pleasure there is taken in circulating the tale of slander to the great injury of our neighbor.
My brethren, these things ought not so to be. You are called to the cultivation of an opposite temper, by the most endearing considerations. As children of one family you reverently bow down at the same table, partake of the same bread, drink of the same cup, and profess to be travelling to the same eternal home. In that blissful place, you expect to unite with all the redeemed of the Lord, in the same song:—"Unto him that loved its and washed us from our sins in his own blood, and hath made us lungs and priests unto God and his Father, to Him be glory and dominion forever and ever."[10] How reasonable therefore is it that you should cherish for each other on your journey thitherward, the same feelings of brotherly kindness. "Forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye."