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of such trials; bidding him expect them beforehand; consoling him when they arrive. St. Peter's expression deserves notice: Think it not strange, as a foreigner in a new country thinks it strange to meet with things he had not expected. He had used the same word before, saying, that the heathen and ungodly think it strange when Christians do not join them in their "excess of riot:" they know not the cause of such self-restraint, and therefore are surprised. Be not ye surprised in the same manner, at the fiery trial, the persecution, which is taking place among you, as though some strange thing had happened to you, of which you knew not the motive or the end. It is to put you to the test; to prove your faith and patience: that they who are not really of God, may go out from us," and be separated; and that they who are of God, may be purified and perfected. When ore is cast into the furnace, two purposes are answered. Much is cast in which is not really metal, but had been mixed up with it and even to the true metal much dross adheres. The furnace both purges the metal of its dross, and destroys that portion of the heap which is entirely worthless. So "when persecutions and afflictions arise because of the word," the false disciple is offended," and falls away. The true disciple comes out of the trial, not only proved to be pure gold, but made far more pure by the process which he has undergone. Peter had himself passed through this trial. He had been brought before the rulers, and elders, and scribes: he had been imprisoned, had been beaten, had been threatened, if he dared to "speak in the name of

P

1

Jesus." But this did not take him by surprise : he had been assured that it would be so that he should be "brought before governors and kings for Christ's sake," and "hated of all men," and persecuted from city to city. "And therefore he thought it not strange and was enabled to go out from the council, not dismayed, but "rejoicing that he was counted worthy to suffer shame" in his Master's cause. Therefore he could exhort others to rejoice, inasmuch as they were partakers of Christ's sufferings. Their sufferings are of the same nature as their Lord's: have the like character to distinguish them. Christ's sufferings were voluntary: no man took his life from him. He laid it down of himself. So the Christian's sufferings are voluntary, when for the sake of his religion he submits to reproach, or risk, or loss: such as he need not undergo, except as a faithful disciple of his Lord. Christ's sufferings were unmerited as his very judge allowed, "I find no cause of death in him." So the Christian's trials are unmerited, when they beset him because he chooses rather to fear and serve God than to obey man. And, further, Christ's sufferings were for a great end; the redemption of mankind; the "bringing many sons to glory." And so the Christian suffers for an important end; the greatest that can actuate a man: for the sake of his own everlasting welfare. He submits to privation, that he may secure this; and when for this purpose he does endure the cross, for the sake of the immortal crown, he is partaker of Christ's

1 Acts iv. 18; v. 40, 41.

:

2 Matt. x. 18-22.

sufferings: and may hope, that when his glory shall be revealed, he may be glad also with exceeding joy.

But here we must be guarded against mistake. It is suffering "for righteousness sake" which makes the righteous man, and receives the righteous man's reward.

Not all suffering is suffering for religion. They might suffer, and have God against them as well as man. If they suffered as evil doers, guilty of fraud or violence, or as rash imprudent persons, bringing down anger upon themselves by meddling with matters in which they had no concern, they must not imagine that God's Spirit would support them, or his favour recompense them.

14. 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 part he is glorified.

15. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busy body in other men's

matters.

16. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.

It

To determine what it is to suffer as a Christian, we must go back to the origin of that name. was first given at Antioch, to distinguish the disciples of Christ and therefore, to suffer as a Christian, is to suffer because you are a follower of Christ Jesus. A man who resigns what otherwise he might enjoy, a lucrative situation, an opportunity of gain, an immediate gratification, because he cannot possess them, without transgressing some

christian duty, he may be said to suffer as a Christian. Another who forfeits the favour of his friends or patrons, who offends the party to which he belongs, by upholding the principles of the Gospel instead of the ordinary practice of the world; he may be said to suffer as a Christian. And such an one need not be ashamed: rather let him glorify God in this behalf, who has first inspired him with faith, and then given him opportunity to maintain and prove it. He is reproached for the name of Christ : but he is happy for the Spirit of glory and of God resteth upon him, and supports him in preferring things eternal to things temporal. It is better to undergo the reproach of man than of God. It is better to suffer inconvenience now, than to incur the sentence of which the Lord has spoken, when he says, (Luke ix. 26,) Whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels."

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3 The phrase is quoted from Isa. xi. 2.

LECTURE XXXVIII.

ENCOURAGEMENTS TO PERSEVERANCE IN WELL

DOING, FROM THE

TURE JUDGMENT.

CONTEMPLATION OF FU

1 PETER iv. 17—19.

17. For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

Here the apostle refers to what had gone before. He had spoken of some, who opposed and reproached the Christians. He had warned the Christians against disgracing their profession by evil doing. He had encouraged them to suffer, if need be, for righteousness' sake. And then he alludes to the motive which should actuate them both to obedience and endurance. For the time is nigh, shall soon be, when all must stand before the

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1 So the ellipsis might be best filled up. In the original there is no verb. Our translators have supplied the verb is come, probably referring to the approaching destruction of Jerusalem. But the strangers scattered through Cappadocia and Pontus, and such parts of Asia, would find the destruction of Jerusalem no particular time of trial. The thought seems to be rather that which is common with St. Peter, "The end of all things is at hand;' and 2 Pet. iii. "Seeing then that all these things shall be dis solved, what manner of persons ought ye to be?"