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The Apostle by a natural gradation, rises from the lower to the higher passions. Bitterness is a severity and acrimony of temper. Wrath is this severity put in motion. Anger is this motion accelerated into violence. Malice is this violence operating in mis

chievous effects.

Our Apostle, elsewhere, with malice joins envy and hatred, to signify its usual operations. "We were sometimes disobedient, serving divers lusts and pleasures, living in envy and malice, hateful and hating one another." He speaks of the Heathens, as "filled with all unrighteousness, wickedness, covetousness, maliciousness, envy, murder, deceit and malignity."

Malice sometimes originates from a supposed injury. In its first stage it is only resentment; but by indulgence it grows into hatred and aversion; and from thence it ripens into malignity and revenge.

Sometimes it takes its rise from covetousness or ambition. The man, whose heart is devoted to the pursuit of wealth or honor, is displeased with all who seem to interfere with him. He is jealous of their designs-envies their success-views them as his enemies-entertains the worst thoughts of them-gives vent to his feelings, first in obscure insinuations, then in bolder reproaches and by degrees works up his mind into a malignity of temper, which not only rejoices in their misfortune, but plots their ruin.

Malice is a temper which every one condemns in oth ers, but few discern in themselves. It is a self justifying passion. They in whom it operates, are blinded by its influence. They call it by an innocent name. They excuse it on the foot of supposed injuries, or the supposed vileness of the object, and their own superior merit and importance. It is the language of this passion, "I do well to be angry."

To secure our hearts from so criminal a temper, we must guard against it in its lower stages, putting away all bitterness and wrath.

As one of the common ways, in which malice vents itself to the prejudice of mankind, is reviling and defamatory language, therefore, the Apostle,

4. Exhorts Christians to put away from them all clamor and evil speaking.

By clamor he intends noisy, complaining and contentious language, in opposition to that which is soft, gentle and courteous.

There are some, who are clamorous from the ferocity and ruggedness of their tempers; And there are others, who by use have acquired such a habit of clamorousness, that whether they are in anger, or only in earnest, their language is much the same. When they give orders or instructions, it is in a manner, which, if it has any affect, operates only on fear, not on the more ingenuous principles. If any thing is done contrary to their intention, they condemn it with such precipitancy and noise, that no excuse can be made, or be heard, if it is made. At the most trivial inadvertencies they exclaim with as much vehemence, as if one were setting fire to their house. Accidental errors are imputed to the worst intention, and the offender is loaded with the vilest epithets.

Such language is what the Apostle calls clamor. This is unreasonable in any; but peculiarly indecent in Christians; for they profess a religion, which exhibits for their imitation, the mildest and sweetest examples, and inculcates, in its precepts, moderation and gentleness, soft answers and obliging manners, graceful speech and winning address.

But what the gospel more especially warns Christians to avoid is evil speaking.

There are indeed some cases, in which we may speak evil of others. Public and notorious crimes, the corruption of manners, and the degeneracy of the times, may be subjects of discourse among Christians in a way of lamentation, and for mutual warning and excitement. The evil which we know of another, we

may mention in a way of caution to a stranger, who, for want of information, might be ensnared. If we are called to bear testimony against a criminal before lawful authority, we are bound to speak without reserve, what we know relative to the matter in question.

The frequent cautions in scripture against evil speaking, respect not cases of this nature; much less do they forbid us to speak to the offender himself, in a way of friendly admonition and rebuke. It is the command of our divine Lord," If thy brother trespass against thee, go and tell him his fault betwixt him and thee. If he hear thee, thou hast gained thy brother."

But we should always remember, that to speak evil of another is a nice and delicate matter. That you may not in this offend, be pleased to observe the following

rules:

Never believe, much less propagate an ill report of your neighbor, without good evidence of its truth. Never listen to an infamous story handed to you by a man, who is a known enemy of the person defamed, or who is himself infamous for defaming his neigbors, or who is wont to sow discord among brethren and excite disturbances in society. Never utter the evil which you know or suspect of another, till you have taken an opportunity to expostulate with him. Never speak evil of another while you are under the operation of envy and malevolence, but wait till your spirits are cooled down, that you may better judge, whether to utter or suppress the matter. Never express the evil which you would say of your neighbor, in terms too strong, or in language which would convey an exaggerated idea of his conduct. Never throw out against a man broken hints and dark innuendoes, which would leave the hearers to suspect any thing and every thing that ill nature can suggest. Never speak evil of your neighbor to his known enemy, who wishes for an occasion of -slander; for he will certainly paint the image anew, and touch it off with bolder colors. In short; never

speak evil of a man, when your speaking may probably do much hurt, but cannot possibly do any good.

These are reasonable rules: By a strict adherence to them much evil speaking would be prevented.

II. I proceed to observe, in the second place, the Apostle exhorts Christians to "be kind one to another, tenderhearted, forgiving one another."

1. Christians are to be kind one to another.

The word signifies such kindness as renders us useful.

Kindness will not always gratify, but sometimes cross the wishes of others. To gratify men's vicious inclinations is not kindness, but inhumanity-not goodness, but injury.

Kindness wishes well to all men, prays for their happiness and studies within its sphere, to promote their interest. It is forward to relieve distress. It will interpose to vindicate an injured character. It will warn the heedless of their danger. It will reprove vice, and lend its aid to promote knowledge and virtue. In a word, it will do good, as opportunities occur, occasions require, and abilities permit.

2. Christians should be tenderhearted; or, as the parallel expression is, in the epistle to the Colossians, they should put on bowels of mercies. They should not be indifferent to the dangers, and unfeeling to the afflictions of their fellow men, especially of their fellow Christians; but, when an interesting sensibility, weep with them that weep; burn for them who are offended; have compassion on them who are in trouble; remember those who are in bonds, as bound with them, and those who suffer adversity, as being themselves also in the body.

They should not, however, be guided by a blind, instinctive pity; but by an habitual goodness of heart, cultivated with reason, improved by religion and operating with discretion. They should make a distinction of objects; and while they commiserate all who ap

pear to be in affliction, they should regard among them the difference of characters and circumstances, giving a precedence to the most necessitous, the most friendless, and the most virtuous; and should exercise their charity in ways consistent with other obligations and the general good. The Appostle adds,

3. That we are to forgive one another.

In this imperfect state, offences will come. If there. fore we hope to live comfortably in society, we must carry with us a peaceable and forgiving spirit.

Forgiveness does not oblige us tamely to submit to every insult, and silently to bear every injury. There are wrongs so gross and oppressive, that justice to ourselves demands redress. And there are some insolent offenders, whom nothing but the terror of human punishment will restrain. When, and how far we may ap ply to the laws of society for the redress of, or for pro tection against personal injuries, wisdom is profitable to direct.

But under the influence of that forgiving spirit, which the gospel inculcates, we shall, on our part, be careful to injure no man; and if through inadvertence, passion or temptation, we have done a wrong, we shall, on reflection, be willing to repair it. To those who have injured us we shall maintain good will and exercise forbearance, as far as our own and the common safety will allow. We shall be grieved for their guilt, as well as our own loss; and wish their repentance, rather than their punishment. If there is hope of reclaiming them, we shall treat them with mildness, rather than severity, thinking it better to win them with goodness, than subdue them with power. We shall make some allowance for their mistakes and temptations, and give some weight to excuses in their behalf, not suspecting the worst but hoping all things. Providential disabilities will successfully plead for our forbearance; and propositions of adjustment will be heard with candor. A credible repentance will reinstate them

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