can call every man his neighbour under his vine, and under his fig tree, none daring to make us afraid; yet there are numerous cases beyond the reach of legality either to excite or to restrain. "The tongue can no man tame." There are always enemies enough, and calumny and hypocrisy are always governed by enemies. Christians are taught in the Scriptures to expect evil speaking; it is in vain for them to expect that the world will ever do justice to their religion. It will always take their infirmities and magnify them into crimes-it will take the miscarriages of the few, and ascribe them to the whole community; and when it can find nothing to condemn in action, then they go a motive hunting, and will be sure to run down their aims and designs. And, therefore, even now we must go forth to the Redeemer, without the camp, bearing his reproach. But the trials of life, the ordinary trials of life, subserve, under the providence of GOD, the purposes of persecution formerly; and sufferings are sufferings from whatever quarter they may come ; and there are sources enough, public and private, to keep us from wondering if "many are the afflictions of the righteous." You may sometimes imagine the Christian free from trouble. "The heart knoweth its own bitterness." Free from trouble! - there may be a thorn in the flesh into which it may have entered deeply, but it rankles with the more anguish on this account. Free from trouble!-if a man has not personal affliction he has relative -if he has not real griefs he has imaginary ones; and imaginations here, are often worse than realities. Without crosses and losses, a man may be surrendered up to broken spirits and shattered nerves. We talk of martyrs! martyrs! I have known Christians in private life who have suffered far more than martyrs, going on from week to week, and year to year, patiently and humbly saying-" I know that thy judgments are right, and that thou in faithfulness hast afflicted me. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant." 66 Then Peter, in the second place, insinuates the brevity of these sufferings, seeing they are for “ a while." You observe when he speaks of the glory of the heavens, he calls it "eternal glory;" but as for the sufferings on the way, he says, these are only for a while"- -" after that ye have suffered a while." The sacred writers labour for expressions to show forth the brevity of the sufferings of GOD's people. In one place it is said, " "they shall have tribulation ten days." Ten days, brethren, will soon be gone. "Sometimes they express it by "a night;"-" weeping may endure for a night, but joy cometh in the morning." Sometimes by an hour-" the hour of darkness." Sometimes by a moment; and further still, by a small moment “for a small moment have I forsaken thee." There is a reality in this compared with eternity; and there is a reality in it in the estimation of faith, when, in lively exercise, reposing upon the certainty of divine purposes and promises, it overlooks the interval, however long between the annunciation and the accomplishment - when it considers it already arrived; and even with regard to its final advent can say, "yet a little while and he that shall come will come, and will not tarry." Thirdly, the Apostle intimates the usefulness of these sufferings, "after that ye have suffered a while." For the order here mentioned does not regard time only, or principle, but influence; and the intimation is, that the influence of these sufferings is necessary previously, in order to render them what he wished them to be, and which you shall presently hear. Let us not pass by this too hastily. GOD, who loved his people infinitely, would not allow them to suffer at all unless there was a reason for it. "He does not afflict willingly, nor grieve the children of men." But if there be a needs-be, as the Scripture expresses it-if the fallow ground need the ploughshare to prepare it for the soil-if the vine needs the pruning hook to render it more fruitful-if the gold needs the furnace to sever off the dross-if the patient needs the bitter draught to restore the sweetness of health-if the child needs the rod of correction, why, then, it is easy to see that love itself renders all this indispensable. But all is designed for the welfare of those who endure it-all is intended to embitter sin and win them from the world-to wrap up their wretched heart in the leaves of this blessed book, a book never so dear to us as in the hour of trouble; and to enable us to realize the sympathy of that High-Priest who is touched with the feeling of our infirmities; and to think in a more lively manner of that world, where the inhabitants shall no more say, I am sick, where the last tear shall be wiped from the eye, and the days of our mourning will be ended. Their Lord and Saviour was made perfect through suffering; and they are all predestined to be conformed to the image of his Son. And where is the Christian that has not had his religious character more formed from his suffering, than his indulgences? Where is the Christian this morning, but can say, with David, "It is good for me that I have been afflicted." Then, Fourthly, we have A PRAYER. "The God of all grace who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while make you perfect, stablish, strengthen, settle you." Here we have progression, and confirmation, and divine agency as necessary to the whole. 66 We have progression. The Apostle says, "make you perfect." Absolute perfection is unattainable in this weak state of flesh and blood. "In many things," says the Apostle James, "we offend all." And our Saviour teaches us to pray for daily pardon, as well as for daily bread, which supposes it to be daily necessary. But then there is such a thing as comparative perfection; that there are degrees in Christianity superior to those which others have attained to, or which we ourselves formerly experienced. This is what is intended when we read, 'they shall go on their way, and wax stronger and stronger," they shall be renewed day by day-they shall be changed from glory unto glory; and it is always well for us to have a perfect aim however far short we may fall of reaching it. The Apostle beautifully exemplifies this in the reference to his own experience-not that I have already attained, or am already perfect, but "I press forward if that I may apprehend that for which I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto them which are before, I press toward the mark for the prize of the high calling of GOD in Christ Jesus ;" and, says he, "let us, therefore, as many as be perfect, be thus minded.” And shall not Christians seek after higher degrees in the divine life, and be dissatisfied with their present advancement! Cowper says "Whoever says, I want no more- It is always a bad sign, with regard | persons who did run well hinderedto a person, when he is only enquir- a sad thing to see those, who some ing whether he is saved, and wishing years ago were liberal, now becoming to know whether he is saved, regard- so close and stingy-to see those who less of progression in divine life him- once displayed such ardour, now all self? In your secular concerns you indifference-those who once prized not only wish to go on, but to pros- the ordinances of religion, now found per. And why are you not concerned so often away from them, owing to that your souls should prosper? A the most trifling and insignificant exlittle does not satisfy you in temporal cuses. You ought to be steadfast, things; and why should you be satis-immoveable, always abounding in the fied with a little in spiritual things; work of the Lord." especially when you know that more is so desirable, and that more is also attainable? The Apostle also mentions confirmation for what is attainment without retention?"Stablish, strengthen, settle you." It would be perfect trifling to attempt to give a distinct import to each of these terms; they were not designed to be distinguished. The kind of tautology or confusion employed, shows the design and earnestness of the Apostle, and the importance of the object. And, my brethren, it is of importance. Some like Reuben are unstable as waterthese cannot be strengthened; some (we have many in our day) are children led to, and fro, and carried about by every wind of doctrine. There are some who have lost the ground they had attained; this is what we mean, you know, by backsliding; persons that slide back from the position in which they were. We read of David's first days that they were his best days; we are persuaded that this is the truth, and that the king in Zion, never equalled the Shepherd of Bethlehem. We read of the church in Ephesus, of their "first love," and their "first works." And GoD says to Jeremiah,-"go and cry in the ears of Jerusalem, saying, I remember the kindness of thy youth when thou wentest after me in the wilderness, Israel was holiness unto the Lord, and the first fruits of his increase." Oh, it is a sad thing to see The Apostle wishes that they may be "stablished, strengthened, settled." First, in the faith of the Gospel, in opposition to error. Secondly in the enjoyment of the Gospel, in opposition to doubt and fear. Thirdly, in the practices of the Gospel in opposition to all those temptations which either by menace or allurement would draw or drive them from their own steadfastness. We can only mention these to notice another article here—the divine agency, which is necessary to the whole. For who is to "make them perfect, and to stablish, strengthen, settle them?" Mark the Apostle's language. "But the GoD of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while make you perfect, stablish,strengthen, settle you." He well knew that he who has begun a good work in us must perform it-that it is he who fulfils in us all the good pleasure of his goodness-that it is he who perfects that which concerns us. Peter, therefore, not only instructs and admonishes those Christians, but he prays for them; and we must do the same with regard to ourselves, if we would obtain, either their advancement, or their establishment. While we use the means which GOD has ordained, we must remember, that, "not by might, nor by power, but by my Spirit, saith the Lord"—and that we live in the Spirit, and walk in the Spirit. (To be continued.) THE PREACHER. No. 143.] SERMON BY THE REV. W. JAY. THURSDAY, JUNE 27, 1833. (Rev. W. Jay's Sermon concluded.) Lastly, we have ADORATION AND PRAISE." To him be glory and dominion for ever and ever, amen." This is his design in all his works, ways, and dispensations. As of him, and through him, so to him, are all things. "To him," saith the Apostle, "be glory." Our Lord teaches us to pray for this, before he allows us to pray for our daily sustenance, saying, "Hallowed by thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven"--and then prays, "give us this day our daily bread." "He will not give his glory to another, nor his praise to graven images, or to any of his creatures on earth, or in heaven." Praise does not belong to the creature; it does not belong to us unquestionably; and, therefore, when we receive praise, we receive it with a kind of tremor, a kind of uneasiness, a blush that rushes up into the face. This does not arise from a feeling of modesty: for GOD knows, that many of those who are fond of praise, have not much of modesty; no, it is not the effect of modesty, but it is the effect of a feeling of anxiety, as a thief feels when he is pilfering something that he knows does not belong to him, and that is not his. All praise belongs to the blessed God. Well, are you disposed to add your Amen to the Apostles'? VOL. VI. [Price 3d. Can you, my dear hearers, reflect upon what he now is, "the God of all grace;" and what he has done in calling us unto his eternal glory in Christ Jesus; and what he has engaged to do in making us perfect, and stablishing us-can you reflect on all this and not exclaim with Peter, "to him be glory and dominion for ever and ever, amen?" But, if you can adopt this amen, your adoration and praise will be distinquished here by two characters. It will First be peculiar, as Christians are called " a peculiar people." They are peculiar in every thing when you come to examine them, In their sorrows-" they look on him whom they have pierced." Their desire is peculiar -" that I may know Christ and be found in him.” Their prayer is peculiar-" Lord lift thou up the light of thy countenance on us." And their praise is peculiar, Now observe this, that if ever a natural man feels any thing like gratitude, or any thing like praise, to GOD, it always savours of some present, or sensible, or worldly thing; it is only when he has had a safe journey, or prosperous voyage, or has been delivered from some eminent accident, or some disease. The Christian does not overlook such blessings as these; but his gratitude D takes its principal rise from something else from blessings which are far superior-blessings for the soul and eternity-blessings which will prepare us for a change of life, that will accompany us through death, that will sustain you and I when we stand before the judgment seat of Christ. The Apostle, therefore, says, "blessed be the GOD and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." And Peter's praise takes fire here, you see, from his view of GOD as " the GOD of all grace”—as calling us to his "eternal glory"—and as engaging to "perfect, and stablish" us. It is from hence that he exclaims, and so will you if you are Christian people, "to him be glory and dominion for ever and ever." And Secondly, it will be perfect. With what earnestness does the Apostle express his wish in the words before us: "to him be glory and dominion for ever and ever, amen." | If you have the same earnestness, it will lead you to be concerned to please GOD, and be afraid of offend ing, and dishonouring him. You will speak well of his name, you will en- | deavour to bring others into his service; and while you call upon all to bless and praise him: "praise ye the Lord, all ye his hosts; ye ministers of his that do his pleasure. Bless the Lord all his works in all places of his dominion"-for this is what the Christian would include in his concern-yet he adds, "Bless the Lord, O my soul." And does he express this coldly? No, says David, " bless the Lord, O my soul; and all that is within me bless his holy name." You will be concerned then, like Peter, if you are in earnest, to perpetuate his praise. You will be concerned, that he should be praised, in time and in eternity-in life and in death. "To him be glory and dominion for ever and ever." You will be concerned that he should be praised in life-in every period of life-in youth—in manhood-in old age-in every condition of life-in prosperity-in adversity-in every place-in the churchin the sanctuary-in your own dwellings-in all your common concerns. You will be concerned, also, that he should be praised by you in death. We read of glorifying GOD by the death we die. How often have Christians made the valley of the shadow of death to resound with his praise! How often has their dying chamber been turned into the house of GoD, and the gate of heaven! How often in their dying experience and testimony, have they informed the ignorant, awakened the careless, and encouraged the timid and undecided! Even the irreligious and infidel have been forced to exclaim: "Let me die the death of the righteous, and let my last end be like his." They will be concerned to glorify GOD after their death. To glorify him after their death in this world by the prayers they leave to be answered-by the examples they leave to be copied by the instructions they leave to be followed-by the institutions they leave to be sustained-by the slaves they leave, whose liberty they have obtained. GOD will be praised by the children of the poor they leave for whom they have provided education-by the converts they leave behind for whom they have been the means of obtaining, instrumentally, salvation-by all these, and by the books they may leave behind, diffusing the word of eternal life in a thousand ways, Christians may be glorifying God, after they are dead, in this world, and when the clods of the valley are sweet above their graves. |