1 Thessalonians 2:9-12 For you remember, brothers, our labor and travail: for laboring night and day, because we would not be chargeable to any of you… I. THE PRINCIPLES OF MAGNANIMITY IN GENERAL AS A NATURAL QUALITY. As there is a difference between bodies as to size, so there is a real character of greatness or meanness applicable to the mind. It belongs to magnanimity — 1. To attempt great and difficult things. Those who from love of ease neglect the improvement of their powers, or who apply them, however assiduously, to things of small consequence, are destitute of this quality, as are those also who fall below their rank in life. 2. To aspire after great and valuable possessions. A great mind has great capacities of enjoyment, and will not be satisfied with trifles. 3. To encounter danger with resolution. No weakness is more contemptible than cowardice. 4. To struggle against difficulties with steadiness and perseverance. Few things are more contrary to magnanimity than fickleness. We commonly identify weakness and changeableness. 5. To bear sufferings with fortitude and patience. This virtue has always had the greatest reputation. II. WHAT IS NECESSARY TO GIVE IT REAL VALUE AS A MORAL VIRTUE. 1. The object of our desires must be just as well as great. Some of the noblest powers of the human mind have been exerted in invading the rights, instead of promoting the benefit of mankind. Some of the ablest men have borne the most detestable of characters. 2. Our desires must be governed by wisdom and prudence, as well as justice. Exertion in feats, which have little value except their difficulties or rareness, is no more the operation of magnanimity than rope dancing is the work of a hero. To spend a whole life in the accumulation of a vast fortune is of small merit. 3. The principle of action must be honourable, as well as the achievement illustrious. If a man does extraordinary things merely to make his name famous, it is mean; but the sacrifice of name and riches to duty and usefulness is glorious. 4. Every attempt must be possible and rational; otherwise it is only extravagant, not great. III. NOT ONLY IS THERE NOTHING IN REAL RELIGION CONTRARY TO IT, BUT THERE ONLY IT APPEARS IN ITS BEAUTY AND PERFECTION. 1. Religion calls us to the greatest and most noble attempts. (1) In a private view it bids us subdue every sinful passion, and to nurture every excellence. (2) In a public view, every good man is called to live for the glory of God and the good of others. What sphere of activity wider or nobler than this? 2. The truly pious man aspires after the greatest and most valuable possessions. He despises the unsatisfying enjoyments of time, and reaches out after God and heaven. 3. True piety encounters the greatest dangers with resolution. The fear of God is the only effectual antidote to the fear of man. 4. The Christian perseveres in opposition to continued trial. This is what distinguishes Christian warfare from every other. It lasts through life. 5. He endures suffering with patience and fortitude. Witness the martyrs. IV. PRACTICAL IMPROVEMENT. Learn from what has been said — 1. That whenever honour differs from conscience, it is a treacherous guide. 2. That as Christian magnanimity is more excellent than that of the world, it is also more practicable and universal. It is open to all. (J. Witherspoon, D. D.) Parallel Verses KJV: For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. |
    |