April 15

Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness.—Colossians 1:11.

We have unfolded what, and what kind of good that strengthening is which the apostle entreated for the Colossians; we have explained also whence it is derived, and by whose mediation it is conferred upon us: It remains, thirdly, that we now explain what end it subserves. Unto all patience and long-suffering with joyfulness.

He shows the use and end of our divine strengthening and of our spiritual fortitude, namely, that it may beget in us patience or endurance, and long-suffering; then he annexes the characteristic of Christian patience—joyfulness. Let us inquire first what is the nature of these virtues.

The more probable opinion is, that we should say patience or endurance respects that load and weight of affliction visited upon us, either by God, or by man; but long-suffering respects the length and duration itself of the incumbent evil. Therefore, he who is not broken either by the deferring too long our deliverance from evil, or by the protracting too long our reinstatement in good, the same hath this long-suffering, because his mind duly extends its view to the end which is far distant.

These two virtues are the inseparable companions of that strength and fortitude which the Spirit liberally bestows upon us; for they are joined to that fortitude, as secondary virtues to the primary one. But they differ in this principally, that fortitude arms us against the fear and dread of evil approaching and attacking us, and does not allow us to flee and decline the fight: endurance and long-suffering support the mind itself against the perception of evil which has already come upon and arrested us, and does not permit us to sink under grief and sadness, but teaches us to bear it without any immoderate or unbecoming passion. We see now what is the nature of endurance and long-suffering.

Let us consider, secondly, the necessity of these virtues; and first of patience. Now this virtue is very necessary to all the godly, because occasion for exercising it occurs on every hand.

1. If we regard God himself, he exercises their patience in chastising them. Whom the Lord loveth he chasteneth; and scourgeth every son whom he receiveth. This chastisement, if patience be present, works with it for salvation; if absent produces murmuring, desperation, and finally condemnation. 2. If we regard the world, patience is very necessary to the godly: for in the world, and from the world, they will have tribulation; and as many as will live godly in Christ Jesus will suffer persecution. He, therefore, who is destitute of patience, is exposed naked to the iron storm of all weathers. 3. If we regard other virtues, patience is necessary. For to faith, righteousness, chastity, punishment is often held out with infamy. Here patience unfolds its strength, and exhibits itself, as it were, a shield to the other virtues; for

"The virtue which patience does not sustain is a widow." "Patience is so ordained in things of God," says Tertullian, "that no one who is a stranger to patience can perform any precept." Whence that saying of Paul to the Romans, God will render to every one according to his deeds; to those who endure, the glory of good works.

Now let us observe what relates to long-suffering; nor is there less necessity for this:

First, by reason of the promised good; for hope which is de- ferred afflicts the soul. There is need therefore of long-suffering to those to whom the blessedness of heaven is promised, lest they grow remiss, and, through despair of the reward, cast off the exercise of godliness. For the flesh murmurs and rebels, and accuses God of delays and slackness, because he does not imme- diately confer what he promised: but this spiritual long-suffering says, For yet a little while, and he that shall come will come, and will not tarry.

Secondly, there is need of long-suffering, by reason of the in- cumbent evils. For what Epicurus was wont to say consoles not the godly: All grief, if long, is light; if heavy, is short; for their afflictions are both heavy and protracted. The whole of their life is a warfare; all this life is to them a vale of tears. Ye shall weep and lament, says Christ, but the world shall rejoice. Where then is the comfort of the godly? Isaiah beautifully answers, In quietness and in confidence shall be your strength.

We have seen the nature and necessity of patience and long- suffering. Now let us ponder the fruit and admirable effects. And this is first to be premised, that the benefits which arise from afflictions, whatever they are, do not arise but through the me- dium of this patience: therefore they are the rather to be ascribed to patience than to that affliction which is most hurtful to those who are impatient.

1. Patience discomfits and overthrows all its enemies, without inflicting or returning a wound; it does not deign to aim a weapon at them, nevertheless it achieves a conquest even by quietude. "The heathen and their idolatries," says Augustine, "are over- come not by resistance, but by the martyrdom of Christians."

2. Patience causes all its enemies to serve itself, and con- tribute innumerable advantages: to say nothing of the rest, it occasions its persecutors to prepare for it the crown of the eternal kingdom. Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven. Whence that saying of the martyr Vicentius to Dacian his tormentor, Never hath any one so well served me as thou hast.

3. Our patience confounds the devil, causes angels to rejoice, glorifies God himself, and, lastly, sometimes melts and converts the most inveterate enemies. Tertullian, captivated by the great advantage of this good, exclaimed: Let me lose all the world, provided I am enriched by patience.