the rewards it insures. Now this is perfectly just; and it is every way profitable. It serves to discriminate between the false, the timid, the worldly-minded; and those who are in earnest; those who know that they must advance or perish, and who will not flinch whatever they may feel. It also prevents surprise and confusion when the evil day comes; and keeps us from being discouraged because of the way. Yea, it even tends to confirm and establish our faith and hope, by showing us in ourselves the truth of God's word, and the experience of his people. Upon this principle is founded the declaration of the Apostle, in which, having mentioned the sufferings he had himself endured, he adds, "To suffer is not peculiar to me: let my son Timothy, and believers universally reckon upon the same treatment: the cup is common to all, though some are called to drink a larger draught of it: Yea, and all that will live godly in Christ Jesus shall suffer persecution." In these words let us consider two things. I. THE LIFE THEY DESCRIBE. II. THE CONDITION THEY ANNOUNCE. I. THE LIFE THEY DESCRIBE. It may be taken with two distinctions. First. It is not merely a moral life, but a godly one. The religion of many people consists only in certain regards to their fellowcreatures; and if they "do justly," and "love mercy," they are not concerned to "walk humbly with their God." We by no means depreciate morality. The Gospel demands. it; and makes provision for it. A man cannot be religious without being moral; but he may be moral without being religious. It is well to be a good master, a good neighbour, a good subject-but how are you disposed towards God? Are you honest? Are you liberal? It is well. But I have another question to ask. Are you "renewed in the spirit of your minds?" Are you holy? Are you godly?—Nothing but that disposition towards God, which is implied in godliness, can give principle to our actions; induce us to avoid every sin however secret; engage us to make conscience of every duty however private; and carry us through every discouragement that lies in the way everlasting. Virtue without godliness may gain us a fair character among men, and variously subserve our temporal advantage; but whatever it may do for us as to this world, it will not be sufficient with regard to another. Secondly. It is not merely a godly life, but a Christian one. We are not only to live godly, but to live godly "in Christ Jesus." This is a very interesting addition, and it will be necessary to examine it.-What is it to live godly "in Christ Jesus?" It is in all our religious concerns-To be governed by the revelation of Jesus Christ-To be conformed to the example of Jesus Christ-To be actua ted by the grace of Jesus Christ-And to depend on the mediation of Jesus Christ. We cannot live godly in Christ Jesus, unless we are influenced by "the revelation" of Jesus Christ. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him:" and he hath declared him in such a manner as he was never known before. He has displayed him not only as making the world, but as "reconciling the world unto himself, not imputing their trespasses unto them." Hence we are to go to him, not as innocent creatures, but as guilty; feeling our need of redemption, and exercising faith on him "who suffered, the just for the unjust, that he might bring us unto God."-He has displayed him more affectionately; as "the God of all grace," as "the Father of mercies;" as love itself. Hence we are to regard him as children, not slaves; "receiving not the spirit of bondage again to fear; but the Spirit of adoption, whereby we cry, Abba Father." Shall I say he has revealed him after a more spiritual manner; as looking at the heart, and not attaching himself to particular places and forms? He has: and at the same time taught us the use we are to make of it. "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth." We cannot live godly in Christ Jesus, unless we are conformed to the example of Jesus Christ. His godliness was not only real, but perfect. His soul was full of God; all his actions, words, and purposes referred entirely to him. He trusted in God, and never desponded under the darkest dispensations: " Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me." He loved him supremely: nor was this love cooled by the dreadful sufferings he was appointed to endure. Instead of avoiding his tremendous passion, he went forth to meet it, and said, "That the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence." His devotedness to his honour was invariable: "I seek not mine own glory, but the glory of him that sent me. My meat is to do the will of him that sent me, and to finish his work." His attachment to his worship was so great, that he could say, "The zeal of thine house hath eaten me up." How often do we read of his devotion ! He prayed in the wilderness. He prayed in the garden. He rose up a great while before day, and went out, and departed into a solitary place, and there prayed. He went up into a mountain, and humble him as much as his week-days. He even looks off from his holy things, to find a better foundation to rely upon; a better righteousness to appear in before God. And where is this to be found? He has boldness and access with confidence, by the faith of Him who was delivered for our offences, and raised again for our justification, and ever lives to make intercession for us. He is the great High Priest over the house of God; he represents and introduces us; and "we are accepted in the Beloved." continued all night in prayer to God. It is impossible for us, while encompassed with infirmities, to equal him: but we must resemble him. "He that saith he abideth in him ought himself also to walk even as he walked." "If any man have not the Spirit of Christ, he is none of his." He had the Spirit without measure; but the same mind must be in us which was also in Christ Jesus. We cannot live godly in Christ Jesus, unless we are actuated by the grace of Jesus Christ. It is a truth taught us in the Scripture, and of which we need to be constantly reminded, that "from him is our fruit found." Though we bear it, he enables us to yield it. "We live; yet not we, but Christ liveth in us: and the life that we live in the flesh we live by the faith of the Son of God." Does the This doctrine is frequently observable in branch flourish independently of the tree, or the Scripture. Our Lord preached it to his by means of the sap derived by union from it? immediate disciples when he said, "In the "As the branch," says the Saviour, “cannot world ye shall have tribulation." It is strongbear fruit of itself, except it abide in the vine;ly implied in the declaration, "If any man no more can ye except ye abide in me: for without me ye can do nothing." The engagements to which we are called in the Scripture, seem fitter for angels than for frail and depraved men. How are they to be accomplished-how are these enemies to be conquered-how are these trials to be borne-how are these duties to be performed? How are we to live "with our conversation in heaven;" to walk by faith, and not by sight;" to " forgive those that trespass against us until seventy times seven ?" Who would not shrink back, and lie down in despair, but for the voice that cries, "My grace is sufficient for thee: for my strength is made perfect in weakness?" The charge of enthusiasm has been frequently advanced against this doctrine-but would it not be easy and just to retort the charge? What enthusiasm is like that which expects such mighty effects without an adequate cause? Upon our principle, a Christian has a resource equal to all the claims of his high calling; and may without presumption say, "I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengtheneth me." II. Let us attend to THE CONDITION these words announce, as the consequence of the life they describe. Yea, and all that will live godly in Christ Jesus "shall suffer persecu tion." will be my disciple, let him deny himself, and take up his cross, and follow me." It is recognised even in the promise, "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the Gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eter nal life." Paul held the same sentiment; and, therefore, as he visited the churches, he not only exhorted them to continue in the faith, but reminded them that "they must, through much tribulation, enter into the kingdom of God." Suffering in the Christian life be always takes for granted: "If children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together." Events perfectly answered to these intimations. In the Acts of the Apostles we see what Christians endured from Jews and Gentiles, priests and people; and history spreads before us examples of the same truth in every successive period. But how is this! It seems wonderful, it not incredible, that persons whose lives are harmless, and holy, and passed in endeavours to do good, should experience treatment like this. But the wonder ceases if we observe We cannot live godly in Christ Jesus, unless we depend on the mediation of Jesus That ever since the Fall there has been Christ. There are many who find it an easy an irreconcilable enmity between the "seed of thing to hope in God: they confidently pre- the woman and the seed of the serpent;" that sume on the acceptance of their perform-"man being alienated from the life of God," ances; and seem even to challenge a reward. loves nothing that reminds him of God, or that But it is otherwise with a Christian. He resembles him; that the tempers and actions sees, he feels the poverty and unworthiness of the righteous necessarily reprove and upof his duties. He confesses that when he has braid the wicked; that their endeavours to save, done all, he is an unprofitable servant; and disturb them in their sins; that the Gospel coninstead of being recompensed for the excel-demns the worldly as well as the vicious, and lences of his obedience, he wonders that he the formal, as well as the negligent; that as is not rejected for its defects. His sabbaths there is nothing in Christianity that flatters sin, so there is nothing that flatters self; and that every man is naturally as self-righteous as he is depraved. To this we may add another source of the inevitableness of persecution. It is taken from the Christian himself. Suffering is necessary for his trial and his triumph. Without this, how could he prove that he loves God better than friendship, reputation, wealth, or life? How could he overcome evil with good? How could he love his enemies, bless them that curse him, and pray for them that despitefully use him and persecute him?-It is warfare that makes a good soldier. A Christian is like the firmament, and it is the darkness of affliction that makes his starry graces to shine out. He is like those herbs and plants that best effuse their odours when bruised. But you say-though this was true formerly, is it not far otherwise now? And if the truth be applied to us at all, must it not be taken with limitations? And what are they? 99 Here let us admit with gratitude the difference between our own times, and the days of those "who through faith and patience inherit the promises.' We should not talk like martyrs. Owing to the justice and mildness of our laws, what perils do we run? We can "sit under our own vine and fig tree, none daring to make us afraid." The greater part of our sufferings are not distinguishable from the common afflictions of life; and many of the trials that some foolish professors frequently charge on religion, religion would teach them to avoid, if its admonitions were regarded. But on the other hand it must be allowed, First; that human nature is essentially the same in every age; and that a tiger may be chained and not changed. Under every form of government "the heart is deceitful above all things, and desperately wicked." And where there is a strong active propensity against any thing, (as in this case, there must be against real godliness) it will show itself as opportunity offers; and such opportunity there must be in a world like this. Secondly; that persecution admits of various degrees. It includes every kind of injury or vexation, from a fiery stake to a scornful sneer; and is not to be estimated always by the bulk of the suffering only, but by the grace, the temper, and the state of the individual that endures it. It commonly operates now in a way of reproach; and frequently this is no less trying than bodily pain. We know who said, "Reproach hath broken my heart." This reproach endeavours to turn their faith into folly; their hope into presumption; their meekness and forgiveness of injuries into meanness and cowardice; their sanctity into singularity or hypocrisy. It will take the blemishes of an individual, and charge them upon the whole body. It will magnify the common_infirmities of human nature into crimes. Let the young man swear and challenge; let him be a companion of them that drink, and make merry, and mock at sin; and he shall be applauded as a young man of spirit: but no sooner is he convinced that "the end of these things is death, and that the way of transgressors is hard;" and "comes out from among them, and is separate;" than he is "had in derision of all around him, and is as one mocked of his neighbour." How often has genuine religion produced the loss of friendship, or chilled the warmth of attachment into cold civility. Where power is possessed, it is frequently exerted as far as safety or a regard to appearances will allow. This is seen in the attempts of husbands, parents, and masters, to restrain from following their religious. convictions their wives, their children, and their servants. With regard to relations, a Christian will sometimes find a greater trial in their affections than in their frowns. Here is a mother, in all other respects tender and kind; she takes her daughter aside, and weeps to think she should favour a doctrine "every where spoken against," and draw upon herself some opprobrious name:-she beseeches her not to grieve the heart of one who bore her-and "bring down her gray hairs with sorrow to the grave." Now, to withstand all this, and to break loose from such an embrace-not from a want of filial regard this religion increases at the very time, but from obedience to the voice that cries, "He that loveth father or mother more than me, is not worthy of me."-What a trial is here! Thirdly. If modern Christians frequently escape persecution, may it not be asked, whether, in many instances, it does not arise from their less fully exemplifying the spirit of their religion than the primitive Christians did? Many professors, it should be observed, seem to make it their whole concern to elude the reproach of the Cross; and we may notice two methods employed by them for this purpose, both of which will tend to prove the truth of the Apostle's assertion, even with regard to ourselves. The one is concealment. This is dastardly and mean. We should never be drawn out of a corner by the praise of man, nor be driven into a corner by the fear of man. We should be ashamed of nothing we embrace upon conviction. We are required to "confess with the mouth," as well as "to believe with the heart:" and to appear Christians as well as to be such. But if we hide our peculiar character, we cannot of course provoke notice and opposition in that peculiar character. The other is accommodation. And it is awful to think how one doctrine and usage 244 A CHRISTIAN IS NOT A FAVOURITE WITH THE WORLD. after another has been given up! Chris- share in the sufferings of religion, while he tianity, says one, will never be received by is a stranger to its supports, and unentitled Jews and Mahometans, while you "honour the Son as you honour the Father." It will never be acceptable, says another, to men of taste and learning, till you abandon the barbarous notion of the atonement, and of original sin. Now, upon this plan, what would be left after all the objectors were satisfied? How much would the residue resemble the Gospel as it now stands? And admitting that this pruned system was unexceptionable, and even admired by the generality of mankind, would this be a proof of its truth? If so, why was the preaching of "Christ crucified to the Jews a stumbling block, and to the Greeks foolishness;" and only to them that were "called, Christ the wisdom of God, and the power of God?" Was Paul mistaken when he said, "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned?" to its privileges. But so it is; the hypocrite loses heaven for the sake of earth, and earth for the sake of heaven; and is of all creatures the most miserable.-It applies also to those whose conduct is exceptionable. If you will speculate; live beyond your income; involve yourselves in difficulties, and defraud others; and as you go along hear the reflection, "There goes a religious cheat;" bear it as well as you can: the world speaks truth: by your profession you are religious, and by your practice you are unrighteous. "What glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God." Your suffer. ings are not Christian sufferings, unless they are unmerited by immoral, and even impru dent conduct. "If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your In practice as well as principle, professors part he is glorified. But let none of you have conceded one thing after another, in suffer as a murderer, or as a thief, or as an order to take off prejudice, and to make them-evil-doer, or as a busy-body in other men's selves the more rational, and liberal, and agreeable to the men of this generation. One thing is obvious from all this trimming and changing their way; and it is this that either Christianity or the world must be altered, before they can be rendered agreeable to each other. But Christianity allows of no alteration. It needs none. The change required therefore is, where it ought to be, in the world. Hence, says the Apostle, "Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." Think of this, ye God-and-Mammon men; ye would-be-friends of the world, and of God too. If your aim be to elude opposition and reproach, as far as ye are "of the world, the world will love its own:" but as far as you dissent from them, they will dissent from you; as far as you oppose them, they will oppose you. Our Saviour may say to many Christians as he did to the Jews; "the world cannot hate you but me it hateth, because I testify that the deeds thereof are evil." This subject is fruitful in reflections. First. There are some who suffer persecution-that do not live godly in Christ Jesus. For it is not the cross, but the cause that makes the martyr: men may go weeping to hell, as well as to heaven. But to whom does our observation apply? It applies to pretenders; who have "a name that they live, but are dead." The people of the world cannot easily distinguish between "the form of godliness and the power," and therefore the pretending and the sincere frequently fare alike. It is a sad thing for a man to matters.' Secondly. With what caution and prayer should we assume a profession of religion! God forbid we should discourage any; even any of you, my young friends, who are dis posed to join yourselves to the Lord's people in a perpetual covenant, that shall not be for gotten: we would rather invite you to cast in your lot among them, and assure you, that in religion you will find a portion infinitely bet ter than all the pleasures of sin, and the vani ties of the world-But at the same time we would not deceive you. We would follow the example of our Lord in addressing those who spoke of following him. You are going, said he, to build: "Sit down first and count the cost." Your religion will be an expensive thing. Can you bear its charges? You are going to declare war. "Sit down first and count the dangers." Have you equal forces? Good alliances? A rich treasury! "So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." poor And who after this can think of following him?" Why all who are truly wise. Such a course, notwithstanding every sacrifice, is wisdom; "and wisdom is justified of all her children." If God would open your eyes as he did Balaam's, you would look upon this despised people, and say, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! Let me die the death of the righteous, and let my last end be like his." If Moses, the son of Pharaoh's daughter, was here, and a palace was offered him, he would "choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for season; and esteem the reproach of Christ greater riches than the treasures in Egypt, having respect unto the recompense of the reward." "We went through fire and through water, but thou broughtest us out into a wealthy place." Thus runs the Divine promise: "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be thee." And the Apostle Peter exhorts Christians not to "think it strange concerning the fiery trial." Stripped of metaphor, the passage before us supposes a state of suffering. Thirdly. If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. It gives you an opportunity to prove your thankfulness for his good-burned; neither shall the flame kindle upon ness, and your adherence to his Gospel. Your cause is noble: it is the cause of truth and holiness; it is glory to God in the highest, and on earth peace; good-will towards men. Your companions are glorious; the same afflictions happened to your brethren who were before you in the world, patriarchs, prophets," apostles, and Jesus himself, your elder brother. Your crown is invaluable; and you may say with Paul, "I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." In this state we may be found as men: for although affliction cometh not forth of the dust, neither doth trouble spring out of the ground, yet man is born to trouble as the sparks fly upward." In this state we may be found as Christians: for " many are the afflictions of the righteous." This fact may seem strange to But what shall we say to persecutors? If the natural man, who concludes that the fayou feel enmity against the godly, and would vourite of Heaven is entitled to every indulinjure them were it in your power, it is "agence upon earth: and it has often proved a token of perdition." You may now be placed source of temptation to the people of God above them in circumstances; and may love themselves, who have been led, from their to misrepresent and to vilify them. But sufferings, to suspect their safety. "their Redeemer is mighty." He is " near But why such an inference? Their Lord that justifieth them." He "will plead their and Saviour was made perfect through suffercause." He that "toucheth them, touchething; he was a man of sorrows and acquainted the apple of his eye." They shall have dominion over you in the morning of the resurrection; and condemn you at the last day." Know ye not that the saints shall judge the world?" DISCOURSE LXVIII. with grief; and they are fore-ordained to wear his image. There must be a conformity between the head and the members: "it is enough for the servant to be as his master, and the disciple as his Lord." Why such an inference? "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." "As many," "as I love, I resays our heavenly Father, HOW WE ARE TO HONOUR GOD IN buke and chasten." The history of the Church TROUBLE. "WHETHER ye eat, or drink, or whatsoever ye do, do all to the glory of God." What an extensive admonition is this! It demands of us nothing less than an universal regard to God; a reference to his honour in all our actions, not only religious, but civil and natural. And yet even this does not include the whole of God's claim upon us. We are required to honour him, not only in all we do, but in all we suffer. Witness the words which I have read: "Glorify ye the Lord in the fires." Let us consider, I. THE STATE HERE SUPPOSED. II. OUR DUTY WHEN IN IT. III. THE REASONS BY WHICH IT IS ENFORCED. I. THE STATE HERE SUPPOSED-" In the fires." The language is figurative. It is common for the sacred writers to hold forth trouble and affliction by fire, and frequently in connexion with its opposite, water. Thus the Church triumphant looks back and exults; furnishes no exceptions to this truth. And can you see good men, and men of the most eminent goodness, invariably suffering-and refuse to drink of the cup they drank of, and to be baptized with the baptism they were baptized with? In what condition could we view them, should we now find many of those who are infinitely dear to God-Depressed with weakness, fear, and much trembling; pining with disease; "made to possess months of vanity and wearisome nights;" disappointed in their worldly schemes and exertions; perplexed and straitened in their circumstances; bereaved of their dearest connexions; "lover and friend put far from them, and their acquaintance into darkness;" opposed and persecuted by their neighbours and relations; and finding by bitter experience that "a man's foes are those of his own household." And what, under all this, should we find them doing?-Hardening themselves by infidel reasonings, by stoical apathy? Endeavouring to banish all sense of their sorrows, by repairing to the dissipations of the world? |