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THE DUTY OF PATIENCE
WE at this time are scarcely able to form a conception of the state of the Church in the apostolic age. Christianity amongst us is attended with none of the evils to which the primitive professors of it were exposed. But to what is this owing? Is Christianity altered at all? or is it less offensive than it was in the eyes of ungodly men? No: it is the same as ever: and, if those who profess it be not despised and hated now as they were in former times, it is because they retain “the form only of godliness, and have none of its power.” Let persons enter into the spirit of Christianity now, as the Christians did in the Apostles’ days, and they will be treated precisely as they were, so far at least as the laws of the land will admit of it: and, if they be not persecuted unto death, it will not be from there being any more love to piety in the carnal heart now, than there was then; but from the greater protection which is afforded by the laws of the land, and from a spirit of toleration which modern usages have established. Real vital godliness was then universally hated; and it is so still. It was not to the Jewish converts in Palestine only that St. James wrote, but “to the twelve tribes who were scattered abroad.” Religion was persecuted not by one party only, but by every party and in every place: and it is still, in every place, “to the Jews a stumbling-block, and to the Greeks foolishness:” and all who will cultivate it will sooner or later need to have the consolations of our text administered to them for their support.
In the words which we have read, we see,
I. The appointed portion of God’s people—
In former ages they were hated for righteousness’ sake—
[Go back to the time of Abel. You well know that he was murdered by his own brother Cain. And what was the ground of Cain’s enmity against him? We are informed on infallible authority: “Cain slew his brother, because his own works were evil, and his brother’s righteous [Note: 1Jn_3:12.].” Descend through all successive ages, and you will still find the same enmity subsisting between the seed of the woman, and the seed of the serpent. As light and darkness, so Christ and Belial, both in themselves and in their members, ever have been, and ever must be, opposed to each other [Note: 2Co_6:14-15.]. As to the diversity of trials to which the godly have been exposed, we need look no further than to the short summary given us in the 11th chapter of the Epistle to the Hebrews: “Some were tortured: others had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented:” (yes, they were so treated “of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth [Note: Heb_11:35-38.].” Come we to the time of Christ and his Apostles: it might be hoped that their superior light and piety, and the innumerable miracles with which their divine commission was confirmed, would screen them from such evil treatment; and especially that the Lord Jesus Christ, whose character was so spotless, and whose wisdom was infinite, should be able to overcome the prejudices of a blind infatuated world. But they were only the more exposed to the taunts and cruelty of the ungodly in proportion as their light shined with the brighter splendour. And all who in the first ages of the Church became their followers, were, in their measure, subjected to the same trials, and made to drink of the same bitter cup.]
The same treatment they meet with in the present day—
[We have observed, that a mere form of piety will pass without opposition: but real, vital godliness, will subject us to reproach at this day, as much as ever: “All that will live godly in Christ Jesus shall suffer persecution [Note: 2Ti_3:12.].” That kind of godliness which arises from self and terminates in self, will bring us into favour with the world: but that which is derived altogether from Christ as its proper source and author, and is exercised altogether for the advancement of his glory, is, and ever will be, odious in the eyes of the ungodly: and a man who exemplifies it in his life and conversation can no more escape persecution than Christ himself could. To receive all from Christ, and to do all for Christ, is the very essence of Christian piety: and in requiring this of his followers, our blessed Lord has bequeathed to his Church a never-failing source of variance with the world. This he himself tells us: “Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: and a man’s foes shall be they of his own household.” Accordingly we find universally, that where a person begins to live by faith on the Lord Jesus Christ, and to devote himself to his service, all his friends and relatives will take the alarm, and try, by every method of ridicule, or menace, or persuasion, to divert him from his purpose. Let him live in an entire neglect of his soul, and no one will trouble himself about him. He may live his whole life in such a state, and not a friend will exhort him to serve the Lord: but the least approach to piety will be discouraged by every friend and relative that he has. Not that religion will be discountenanced as religion: some evil name must be given to it first; and then it will be reprobated under that character. But the very persons who hold in the highest veneration the names of the Apostles, and of the great reformers of our Church, and who would raise shrines and monuments to departed saints, will persecute the living saints with the utmost rancour: and were the Apostles or reformers to live again upon the earth, they would receive the very same treatment from them that they met with from the people of the age in which they lived. If they called the Master of the house Beelzebub, it is in vain for any servant of his to hope that he shall escape a similar reproach [Note: Mat_10:24-25.].]
Painful as this portion is to flesh and blood, none need to fear it, if only they attend to
II. The Apostle’s directions in relation to it—
God graciously appoints to his people this portion, in order to promote their spiritual welfare, and progressively to transform them into the Divine image in righteousness and true holiness. Hence St. James exhorts his afflicted brethren to regard their trials as means to an end; and,
1. To welcome the means—
[The proper tendency of trials is to work patience in our souls. At first indeed they operate to the production of impatience, or, rather I should say, to the eliciting of those evil dispositions which lurk in our hearts. Till we have had our pride in some measure subdued, we know not how to bear the unkindness which we meet with: we fret under it, and rage even as a bullock unaccustomed to the yoke: but when we discover our weakness, we are ashamed of it, and humble ourselves before God on account of it, and implore grace from him to support us, and thus gradually become instructed by the discipline, and are at last “strengthened with all might by his Spirit unto all patience and long-suffering, with joyfulness, giving thanks unto the Father,” who has wrought in us that very change of heart and life which has exposed us to the enmity of the ungodly world [Note: Col_1:11-12.].
Now when we see what good our God designs us by these trials, we should not only be reconciled to them, but be thankful for them, and “count them just occasions for exalted joy.” For, what price can be too great for so valuable an acquisition as that of a meek, submissive, and patient spirit? We submit with readiness to many things which are displeasing to flesh and blood for the advancement of our bodily health: and shall we not thankfully take the prescriptions of our heavenly Physician for the health of our souls? What, if they be unpalatable to our taste? We should regard the affliction as good, when we know what benefits will ultimately result from it [Note: Isa_27:9.]; assured, that “the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us [Note: Rom_8:18.].” When therefore we see the clouds gathering around us, we should not be alarmed, but should say rather, like the countryman whose fields are burnt up with drought, Now God is about to refresh and fructify my barren heart, and his clouds shall drop fatness on my soul. What if your enemies meditate nothing but evil? Should that be of any concern to you, when you know who has engaged to overrule it all for good [Note: Rom_8:28.]? I say then with the prophet, “Fear not” any menaces or preparations, how formidable soever they may appear [Note: Isa_8:12-13.]; nor complain of any trials, however oppressive they may be at the time; but rejoice in them [Note: Luk_6:22-23.], and bless God who counts you “worthy to bear” them [Note: Act_5:41.], and accept them as an invaluable “gift at his hands [Note: Php_1:29.],” and “take pleasure in them [Note: 2Co_12:10.],” as knowing that they will assuredly issue in your welfare, and “in the honour of your God [Note: 1Pe_4:14; 1Pe_4:16.].”]
2. To cultivate the end—
[Does God design by means of trials to make you resemble him “who was led as a sheep to the slaughter, and as a sheep before her shearers is dumb, so opened he not his mouth?” Seek to experience this benefit from them; and “let patience have its perfect work in you, that ye may be perfect and entire, wanting nothing.” Complain not that your trials are heavy, or of long continuance: but be more anxious to have your dross consumed, than to have the intensity of the furnace diminished. It was “through sufferings that the Lord Jesus Christ himself was made perfect [Note: Heb_2:10.]:” and if “he learned obedience by the things which he suffered [Note: Heb_5:8.],” will not ye be content to learn it in the same way? We are ready to think that perfection consists in active virtue: but God is not a whit less honoured by passive virtue: and when patience has so far operated upon your soul as to make you “glory in tribulations” for the Lord’s sake [Note: Rom_5:3.], and you can say from your inmost soul, under all circumstances, “Not my will, but thine be done,” you will have attained that measure of holiness which constitutes perfection; and you will ere long, as a shock of corn that is fully ripe, be treasured up in the garner of your heavenly Father. You have seen “Jesus, after having endured the cross, and despised the shame, set down at the right hand of the throne of God [Note: Heb_12:2.]:” be content then to “suffer with him, that in due time you may be glorified together [Note: Rom_8:17. 2Ti_2:11-12.].” Let this be the one object of your concern: and pray that “the God of peace, who brought again from the dead our Lord Jesus through the blood of the everlasting covenant, would make you perfect in every good work to do his will, working in you that which is well pleasing in his sight through Christ Jesus [Note: Heb_13:20.].”]
Address—
1. The timid Christian—
[“Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man that shall be as grass, and forgettest the Lord thy Maker?” O! “fear not the oppressor, as if he were able to destroy: for where is the fury of the oppressor [Note: Isa_51:12-13.]?” Look at Pharaoh and all his host: what could they do against the God of Israel [Note: Rom_9:17.]? Look at Herod, when he would “stretch out his hand to vex the Church:” “he falls a prey even to worms,” which eat him up alive [Note: Act_12:1-3; Act_12:23.]. Know that the creature is no more than “an axe or saw in your Father’s hands:” and that he can do nothing, but as your Father sees fit to employ him for your good [Note: Isa_10:7; Isa_10:11; Isa_10:15.]. In all that he attempts, he is limited and controlled [Note: Rev_2:10.], and shall effect nothing which shall not subserve your eternal interests [Note: 1Pe_1:7.]. Be strong then, and of good courage: and whatever cross may lie in your way, take it up cheerfully, and bear it after your Lord and Saviour: for be well assured, that your Saviour deserves it richly at your hands — — —]
2. The suffering Christian—
[Shall I pity you? No; rather let me congratulate you as being made conformable to your Lord and Saviour [Note: 1Pe_4:12-13.]. Repeated are St. James’s declarations, that sufferings for Christ’s sake are subjects rather for joy than for grief. “We count them happy that endure [Note: Jam_5:11.].” 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 [Note: Jam_1:12.].” Receive then trials as “the portion which God has appointed you [Note: 1Th_3:3.];” and expect that, if your afflictions abound for Christ’s sake, “so shall your consolations also abound by Christ [Note: 2Co_1:5.];” and whatever you may lose for his sake, you shall even in this present life receive an hundred-fold more than you have lost [Note: Mar_10:28-30.], and, in the world to come, “an accumulated weight of happiness and glory” to all eternity [Note: 2Co_4:17.]. And when you shall have arrived at the realms of glory, it will be no grief to you that you “came out of great tribulation;” for then will “your Saviour lead you to the living fountains of bliss, and God himself will wipe away all tears from your eyes [Note: Rev_7:14-17.].”]