Tribulation the Way to the Kingdom

We must, through much tribitlation, enter inio the king-dom of God.

In comparing the state of the children of God with that of the ungodly, with a view of ascertaining which of them suffer most in the world, no account must be taken of the common calamities which are incident to mortality, such as sickness, poverty, and death, for these fall to their lot equally. Those sufferings alone are to he noticed, which are peculiar to each.

The sufferings peculiar to the ungodly are those, which are occasioned by the aninterrupted prevalence of sin in the heart; unsubdued pride, love of the world, inordinate selfishness: these create perpetual disappointments and restless anxiety. The sufferings peculiar to the godly are those, which owe their origin to the remains of sin in them: self-will, intent upon its object, encounters the Spirit of God: and because we strive where we ought to yield, a heart-rending conflict ensues; a conflict by so much the more difficult to be borne, as the feelings of the heart after conversion possess greater sensibility than before: to these are to be added the trials which they meet with from Satan and a persecuting world.

We do not question which, upon the whole, are the most happy in this world, because the Scripture has decided that there isnopeaceto the wicked; whereas Godliness hath the promise of the life that now is, as well as of that which is to come{ Tim. iv. 8): and the reason is, that the righteous have something within to counterbalance their afflictions and convert them into benefits; while the unrighteous have nothing correspondent to this, under their calamities: there is, therefore, no question about this.

But if the afflictions that befal the righteous and the wicked be compared, without taking into account the resources which they may respectively have, it will be perhaps difficult to decide which suffer most. Nor, indeed, is a decision necessary: for no man, anxious for salvation, would think of suspending his judgment upon the determination of this question; but rather judge that the Kingdom of Heaven must be entered at all events, whether more or less of tribulation is to be encountered in the way to it.

When therefore the Apostle exhorted the persecuted disciples to bear in mind, that through much tribulation they should enter into the kingdom, he did not thereby intimate that a godly life was necessarily attended with more trouble upon the whole than a wicked one; for we rather change our troubles than increase them: but only meant to forewarn them of what was to be expected, lest the trials attending their Christian Profession should offend them; that though they were the favourites of God and under his government, they should nevertheless meet with much tribulation.

I. We will endeavour, with the Divine Blessing, to shew the truth of the Apostle’s words, or that NECESSITY of which he speaks; and then point out the Grounds of that necessity.

That those who are saved musty through much tribulation enter into the kingdom appears evident from these considerations — that, from matter of fact, it always has been so — from the nature of our circumstances, it is likely it should l*2C) SIViMH S£KMON.

be pt — iind, iroin the appoiiituient of God, ii caiuioi be otherwise.

1. From MATTER OF FACT it appears to have been ;dways so.

As the history of mankind, m general, is justly observed to be only the cataloie of their crimes, so the history of the people of God is a narrative of their sufferings for righteousness* sake.

Abel, the first saint that died, brought upon himself a violent death, only by offering an acceptable sacrifice. Though the piety of ]N oah proved his preservation, yet, during the long period of one hundred and twenty years, while the Ark wtis building in obedience to God, he was no doubt exposed to the severest trials of his laith and patience, amidst the ridicule of such a vast majority of contemptuous sinners. Abraham, the firiend of God, was called to many sacrifices painful to human nature: to be obliged, as he was at the beginning, to abandon his home, and go forth he knew not whither, is a trial which we shall best appreciate by placing ourselves in similar circumstances; ami by ctmceiving oursdres called to abandon a spipt, to which we are attached by every tender tie. to go to sojourn in a foreign land: yel, eT«i in Qmaan. be was not suffiered to enjoy those comforts of a pmanent establisli-THIBULATION TM£ WAT TO THE KINGDOM. 121

ment, which next to irrandeur we are so apt to idolize: when we con.sider these things, and think of that deepest wound to hLs feeling, the command to ofler up his Son, it is to be concluded, that, with all his riches and prosperity, he found the days of the yean< of his pilmaye to be full of trouble. Lot, his nephew, was long subject to another trial, very distressing to a good man: his righteous soul was vexed from day to day lpy the filthy conversation of the w icked, among whom he dwelt. The sufferinirs, which all these holy men underwent, w ere such as they w ould have escaped, had they not been saints — such as they might have eluded, had they chosen to disobey God. Thus also Joseph, for his purity and integrity, incmred disgrace, imprisonment, and almost death. Job, for the trial of his uprightness, was subjected to the dreadtiil scourges of Satan; and suffered the loss of his property, family, health of body, and peace of mind, all at once. And because Moses chose to endure affliction with the people of God rather than enjoy the pleasures of sin, affliction he did endure! for, partly from the murmurs of the stiff-necked people and the care of govemincr them, and partly from the displeasure of God testified against his passionate words which would have passed unnoticed had he not been an eminent saint, he must have found his passage through the world as toilsome as his pilgrimage through the wilderness. And what shall I more say, for the time would fail me to tell of David, and Samuel, and of the Prophets; who, if they were eminent examples of faith, were also of tribulation, and the trial of faith.

The people of God were frequently the objects of persecution, in the times immediately preceding the coming of Christ. Such were the persecutions by Antiochus Epiphanes, when thousands were murdered, because they would not forsake the Law of God. Others had trial of cruel mockings and scourging, yea moreover of bonds and imprisonment. They were stoned: they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep skins and goat skins; being destitute, afflicted, tormented: they wandered in deserts and in mountains, and in dens and caves of the earth (Heb. xi. 36 — 38).

Nor were the saints of the New Testament Dispensation exempt from suffering. Could not St. Paul, when he spoke the words of the Text, testify the truth of it from his own painful experience, who was in stripes above measure — in prisons frequent, indeaths oft — scourged, stoned, shipwrecked — in journeying often, in perils of 7vaters, in weariness andpainfulness, in watchings often in hunger and thirst, in fastings often, in cold and nakedness? (2 Cor. xi. 23 — 27.)

Such were the lives of the Apostles! of whom every one but John was taken off by a violent death: and the Christians, spoken of and written to in the New Testament, were evidently partakers of their tribulation. Scarcely is there a single Epistle, in which affliction is not supposed or expressed. And St. Peter tells the elect strangers, that their case was not singular — Knowing that the same afflictions are accomplished i?i your brethren that are in the tvorld,, (1 Pet. V. 9). So St. John: / John, who also am your brother and companion in tribidation, and in the kingdom and patience of Jesus Christ (Rev. i. 9).

With respect to the Christian Believers in after ages, wherever the secular historian notices them the Church comes forward to view, almost always, in a suffering condition. Whereever the experience of a private saint happens to be communicated to us, he appears as a subject of sorrows; and, though there were times when the Visible Church enjoyed the sunshine of temporal prosperity, yet even then the true followers of Christ were, in all probability, no strangers to secret sorrows: for, as we proceed to notice in the next place,

2. It is likely, from the nature of ouk

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CONDITION IN THIS WOULD, that all should, through much tribulation, enter into the kingdom.

The mere theoretical moralist, who descants on the happiness of the good man as if he were an angel, not taking into consideration the corruption of human nature, will describe him as too elevated in his views to be endangered by the body — too amiable in his conduct, to be persecuted by his fellow-creatures — too firm in his resolutions, to yield to Satan. But the real condition of the Christian in the world, is sufficient to prove that picture to be drawn by fancy: because, though pure, so far as he is renewed in the spirit of his mind, he finds another law in his members warring against the law of his mind: and, again, though holy in all his conduct, he is among creatures who have no taste for holiness: and, though he is finally victorious over Satan, he is often worsted in the interim.

It is no more than likely, then, that, from his flesh, or the corrupted part of his nature, the child of God should go through much tribulation: it is likely that he should, at times, be the subject of evil tempers; and that he should be betrayed into rash and passionate language, and be guilty of unbecoming selfishness, instead of observing what is lovely and of good report — that he should be at times careless and irreverent in prayer — find strong reluctance to spiritual duties and the keeping of his heart with diligence — that he should, through fear or carelessness, be betrayed into a sinful conformity to the world, or dissimulate before them — that he should be apt to be impatient in sickness, distress of circumstances, loss of friends, or other common calamities of life — that there should be times when he would fear that he had lost all happiness, by having renounced the world — and what is worse, after all these things that he should remain, for a considerable time, hard-hearted and unfeeling at the recollection of them.

This is tribulation! for sin, in its nature and consequences, is grievous to the children of God; but especially that sin which exists in themselves. When they remember how their sin casts a veil over the light of God’s countenance, grieves the Holy Spirit, and cnicifies the Son of God — how it sometimes brings a reproach upon their holy faith, and an occasion to the enemies to blaspheme — how it defiles their souls, and checks their advances in the divine life — their reflections upon their own sinfulness are accompanied with the keenest remorse. Or, if they should find themselves convinced of sin, yet incapable of sorrowing for it after a godly sort — which is often the case, as the effect of sin is to harden the heart-^ then is their anguish extreme: for the chief rehef to a good man, after the commission of evil, is to be able to weep and mourn — to loath and abhor himself before God, with a broken and contrite spirit.

These are some of the severest trials which we feel, because all these originate from ourselves — ourselves are to blame: and, from that consideration, arises the remorse of a self-accusing conscience.

But other trials are to be expected from the world, who are enemies to God on account of his holiness, and will therefore be so to his people on the same account. Is it then to be wondered at, Christian Brethren, that the world which lieth in wickedness should contribute to our tribulation? No: Marvel not, saith St. John, if the world hate you: you have no reason to be surprised at it. If we testify of the world that its works are evil, and they are so ignorant as not to see the sterling excellency of a godly character, and have naturally such bad dispositions as we are taught that all men have by nature, can we expect aught else from them but dislike and contempt? May we not naturally suppose that they will, at times, give vent to their dislike of Christian seriousness, by the satirical smile or disdainfid sneer?

that they should watch our words and actions, to ensnare us, and misrepresent the most innocent of them? — that they should carp and slander, and speak evil of our good, and magnify our infirmities with cruel pleasure? You know how they treated our Lord with all his amiableness and wisdom — what may not be expected, after this? Nay, is it not rather a wonder, that the enemies of the Church of Christ in different countries, when in possession of secular power, should be so mild and moderate as they are? It were far more probable that the faggot should be flaming at the stake all day, and the axe of the executioner ever reeking with the blood of the saints. We are, therefore, not to think it strange concerning the fiery trial that is to ti-y us, as though some strange thing happened unto us ( Pet. iv. 12); but to regard it as a natural and necessary consequence of existing causes, that we should enter into the kingdom through much tribulation from the world.

Again, when we consider the power and purposes of Satan — how he cruelly labours for the ruin of men, and will maliciously harass those whom he cannot destroy — how he had skill sufficient to deceive our first parents in their innocence, and madness enough to tempt the immaculate Son of God — «ay, Tempted

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Brethren, was it to be expected, that he should let any of you pass unmolested through your course? Is he too busy in practising upon others, to have leisure to attend to you? or .does he account your soul too worthless to repay his pains? None of these things can be. It is, therefore, fully to be expected, that there should be certain moments in a believer’s life when Satan is at hand. It shall be, that the tempter stands by us when we pray, and supplies plentiful occasions of distraction, and helps us to exchange a word with every passing thought. Now that this invisible enemy is to be seen by the eye of faith, we may know whence it is that the heart is startled at the blasphemous thought which it finds constantly recurring, and why it trembles to pray lest it should involuntarily think of some monstrous wickedness; for these are fiery darts which may be looked for from so foul a foe. From the same source we may expect to be harassed with hard thoughts of God, difficulty in believing his promises, and all the perplexing train of doubts, and fears, and groundless suspicions.

Wherefore, f-om the united consideration of all these things, we may infer that there is a high probability of our entering into the Kingdom of God through much tribulation.

.*). But, lastly, from the purpose of oop, we are to understand that it must be so.

Whatever the reason may be, God has certainly determined that his people shall suffer in this world. / will leave in the fnidst of thee an afflicted and poor people, said the Lord to Jerusalem (Zeph. iii. 12). Whether their aiBictions come immediately from his hand, or through the instrumentality of others, it is immaterial: for God is not taken by surprise by any thing that happens to his people; and therefore if he gives them warning of any thing that shall befal them, that shall befal them because he has forewarned them. Hence all that our Saviour predicts concerning the sufferings of his people, is a proof of what is God’s determination respecting them. And what did he say on this subject? I?i the world ye shall have trihulation. Jf they have persecuted me, they will also persecute you. Paul was to be told on his conversion, not how great things he must DO, but how great things he must suffer for Christ’s sake (Acts ix. 16). Neither did the Apostles hesitate to tell the people what would be the inevitable consequence of being believers: All that will live godly in Christ Jesus shall suffer persecution (2 Tim. iii. 12). And, accordingly, when the Thessalonians had actual experience of the truth of these predie-

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tions, he exhorts them not to be moved by these, afflictions; for yourselves know that we are appointed thereunto: for, verily, when we were with you, ive told you before that we should suffer tribidation; even as it came to pass, and ye know (1 Thess. iii. 3, 4).

Affliction, then, is our necessary portion; and is the badge by which, next to the blood of Christ, saints are known in heaven. What are these which are arrayed in white robes? and whence came they? A7id I said unto him, Sir, thou knowest; arid he said to me. These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb (Rev. vii. 13, 14).

Let us, therefore, be aware, that, as affliction Cometh not forth of the dust, so it is a settled affair in the counsels of God, that tribulation, in one form or other, shall be the lot of his people: not, however, that their lives shall be spangled over with brilliant occurrences, the retrospect of which might flatter their pride; but attended with such circumstances as, though not interesting in the narrative, are very painful in experience.

II. Respecting the Reasons of this appointment, we have no right to expect any information: for, to every impatient question this answer

TRIBULATION THE WAY TO THE KINGDOM.

may be given — Nay, hut O man, who art thou that repliest against God! and much more, “Nay, but O sinner, &c.” Be still, and know that I am God. God’s sovereignty is sufficient to silence all objections. Man, as a creature has no right to complain — man, as a sinner, in disgrace, should shut his mouth for ever.

Yet, since God hath first spoken and opened his mind, we may proceed, from Scripture, humbly to inquire, in the second place, into the REASONABLENESS of this appointment.

1. Here let us remark, in the first place, that no harm shall ever come to us from tribulation. It shall never separate us from the love of Christ: Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, Nay, in all these things we are more than conquerors! (Rom.viii. 35, 37). Again, the Lord doth not permit or appoint our afflictions, because he takes pleasure in them; for Me doth not afflict willingly, nor grieve the children of men(J^^v[i. iii. 33): nay, so far from this, St. James, after bidding us take the Prophets as an example of suffering affliction, adds, Ye have seen the end of the lord — under what character the Lord appears at last — how benign his aspect, when the clouds break, and we discover his purpose — that the Lord is very pitiful, and of tender 77?/?rrj, (James V. 11). For our further satisfac-SEVENTH SE7iMON.

tion it is told us, God is faithful, who will not suffer you to he tempted above that ye are able (1 Cor. X. 13): the same truth is expressed in Isaiah, 27th chap. 8th verse, In measure, when it shooteth forth, thou wilt debate with it: he stuyeth his rough uifid, in the day of the east wind — he does not permit them ordinarily to blow together. And what is better still, he has given U8 a Saviour to sympathize with us in all our distress and tribulation which we endure: thus it is said of the Israelites of old, In all their affliction he was afflicted, and the angel

of his presence saved them a7id carried them

all the days of old (Is. lxiii. 9). The same kind friend is our’s: for ive have not a High Priest, which cannot pe touched, with the feeling of our infirmities, hut was in all points tempted like as we are (Heb. iv. 15).

But still the question is not answered, “Why doth God afflict his people?”

We answer, that it is chiefly to make them holy — to restore that image, which we lost in Adam; and so to make us meet to be partakers of the inheritance of the saints in light. “But why cannot this end be accomplished without affliction? Why might it not be attained in the way of prosperity and innocent pleasure?” to this ^^’e must say, that the Spirit of God is certainly not confined to any particular means in the execution of his designs; and might, therefore, if he pleased, make worldly prosperity the instrument of our sanctification: but he chooses to make his dispensations of grace analogous, in a certain degree, to his operations in nature: hence, because affliction has a natural tendency to improve our behaviour — as it often takes from the proud man some of his pride, as it did Nebuchadnezzar’s; and from the worldly-minded some of his love of the world; and teaches the hard-hearted pity and compassion, without, however, changing the heart — the Spirit of God is pleased to employ affliction as an instrument in his great work. This may tend to reconcile the children of God to the mode of treatment, in general, which in employed toward them.

Let us therefore consider, by a reference to their own experience, how the proposed end is actually attained by it.

1. One of the first benefits derived to us from sanctified affliction, is a submissive spirit: Ti’ibulaiion ivorkelk patience.

The pride and arrogance of our hearts, and their stubborn contradiction to the will ofG(»d, are little known to us in prosperity: while things continue to smile wpon us, and the train of events of each day is for the most part agreeable, our rebellious disposition lies quiet: we suppose lo4 SEVENTH <LUMON’.

ourselves pleased pvilli God. because his Pro- lidenoe is such as pleases us. But, ^vheu we are brought under the stroke of real atiiiction, and become subjects of those dispensations which are not only in some respects mipleasant but are wholly contradictory to our flesh and such as no contri ances will enable us to alleviate, the latent selt-will begins to stir, and the soul will be tome with ragin«- discontent, till we make up our mind to submit.

A really atRictive dispensation, which is intended for our good, is that, m which there are little or no •.counterbalancing pleasures — that, from which there appears no outlet, or a very distant one: for. in such cases, the only way left for the sold to find peace in is, to lie down in quietness. As. in the taming of a wild beast, his strugiiles only bring upon him greater force and harder usage, but, when he yields, he is left to rest; so, while the soul is under the discipline of God. its shortest way to peace, according to the constitution of things, is to submit to the treatment which Gx)d sees necessary.

Submission like this is an exercise, and therefore an improvement, of a submissive spirit; when we are patient, not from the hope of a speedy deliverance, or because we have discovered some alleviating circumstances, but from the consideration that God has appointed it. Affliction, by being accompanied with such circumstances as to leave us no alternative but to be patient or else miserable, has a most powerful tendency, through the agency of the Spirit, to reduce our rebellious tempers to a disposition w liich becomes creatures: and the acquisition of such a temper we suppose indispensably necessary for one, who is to enter into the kingdom of heaven.

This, then, is one use of tribulation — to make us come down from the place of God to that of creatures — to sink our haughty spirits into profound self-abasement upon earth; that, in heaven, we may have no will left, but to do the will of God.

2. Another use of tribulation is to make us

HEAVENLY MIXDED.

Flesh and blood cannot inherit the kingdom of God; neither will the carnal mind find aught to gratify it in heaven. It is a spiritual place, and its enjoyments are fitted for pure spirits. We must, therefore, acquire a taste for spiritual pleasures, before we can be fit for the kingdom of God. This taste cannot be formed, unless we meditate on them with frequency and affection: we cannot meditate on them, till we cease to idolize earthly things: and this, alas! it is to be feared, we shall not cease to do, till the world is embittered to us, in some way or other. But when we have learned, by luoumful experience, the vanity of the creature, then the soul, which has been quickened with Christ by regeneration and raised up with him to sit in heavenly places, launches far away in coirtemplation of the glories of another world. Oh, how ardent its faith! — how strong and vivid its desires! — how does it breathe after God, and struggle to escape from the entanglements of time and sense, that it may breathe a pmer air and hold communion with God! Oh, that I had tvings like a dove, says the persecuted Psalmist, then ivonld I Jiee away and be at rest.

“■ Since it pleases God,“’ the afflicted saint will say,” to make it a thorny path to me, and my way to lie through a howling wilderness — since he hath made my dearest enjoyments short-lived, and caused my fondest schemes to end in disappointment — since the friends, and connections, and situation, and circumstances, which I looked forward to in earlier life, as desirable above all things, have rather proved occasions of sorrow — since the selfishness of some, the ingratitude of others, and the persecuting dispositions of the ungodly world, added to my inward trials and temptations, leave me but little comfort in this life — henceforth 1 will live for another world: from the hiira>5sing- vexations Ihut assail me, I will fke to the bosom of Him, who will IfC to me as

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a hiding-place from the windy and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land (Is. xxxii. 2). Blessed be God, that he has left so little on earth to encham my affections — that he has said to me, by all these afflictions, Arise, fur this is not thy rest: henceforth, therefore, I desire to live as a stranger and pilgrim upon earth, looking at something beyond the present scene: my heart and affections shall dwell with Christ, in fairer worlds on high: there the wicked cease from troubling, there the weary be at rest” (Job iii. 17).

Thus is devotion purified — hope enlivened — faith made more active — and all the affections more spiritual, by means of sanctified affliction. There is a spirituality, an unction, a divine power pei*vading the prayers and conversation of a suffering saint, which mere knowledge or sound understanding, brilliancy of imagination or enthusiastic raptures, may imitate, but cannot express.

3. Tribulation has a yet further use, in

STRENGTHENING OUR SPIRITUAL KNOWLEDGE

OF Christ.

Union to Christ, and communion with him, are the main stamina of the soul — the secret springs of that life, the continuance of which appears to most men so unaccountable. He is

made unto us wisdom, and righteousness j and sane tijicat ion, and redemption (iCor. i. 30); and in him we are to walk, rooted and grounded in him. Union to him we receive at our spiritual birth; but that communion with him and dependance on his grace, which ought to result from the union which subsists, we are slow to understand, and still more so to practise: we grope in the dark, seeking something to help us forward in the way of holiness; and take up with such as may come to hand, instead of abiding steadily in Christ. Hence, whatever has a tendency to keep Him before our minds, is of the highest importance to us.

Affliction may do this: for, as a person will naturally take great interest in those sufferings of others which correspond to his own, and the books which describe these and the persons who have felt them will possess a particular interest in his view; so the disciple of Christ will be disposed to look to his Master, and consider his example. In his life (for he was a Man of sorrows and acquainted with grief) the suffering Christian will find something analogous to his own case: for in all things he was made like unto his brethren — in all points he was tempted like as we are, yet without sin (Heb. ii. 1/; iv. 1 5). And though we may urge that our Lord could have had no conflict with sin, which may be perhaps our severest trial; yet lie determined to have the nearest experience of that too, which a spotless being could have — namely, by submitting- to the temptations of Satan, by which means he became acquainted with our trials arising’from corruption; for the suggestions of corruption and those of Satan are scarcely to be distinguished by the most discriminating judgments.

Finding, then, in Christ’s sufferings, a counterpart of our own, we shall love to contemplate Him, and remark His conduct. His resignation and self-denial; and thus shall gradually acquire a similarity of sentiment, and a union of heart with the Blessed Jesus. Such consideration of the sufferings of Christ is itself an act of a life of faith upon him; but one exercise of it leads to another. While our sufferings keep Jesus and his sufferings in our view, we shall not be so apt to forget the nature and object of those sufferings of his: we shall rejoice to think that it was out of love to ourselves that he died for us — that as a reward for all he underwent as our surety, he has received an unmeasurable fulness of the Spirit for his people, especially his afflicted ones, who most need it: hence, we shall cast our souls with all their misery upon him — trust to his tender care for watching by us, while we are refining in the fur-

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nace of affliction — and expect to receive grace to help us in every time of need.

Let it not be forgotten, on the other hand, that the suffering condition of his people is, of itself, a sufficient reason for Christ’s looking down upon them with peculiar regard: even before they call, he answers — gives them patience — and comes, of his own accord, to bless them with extraordinary manifestations of his presence. As the sufferings of Christ abound in us, so our consolalion also aboundeth by Christ. As ye are partakers of the sufferings, so shall ye be also of the consolation (2 Cor. i. 5, 7)-

Upon the whole, then, it is certain that a state of tribulation improves our spiritual knowledge of o.ur Lord Jesus Christ, by inducing an application to his grace, and by drawing down communications from his fulness.

Probably the experience of many of my hearers will suggest many other uses of affliction; but, with the three before-mentioned, we shall close, as considering them the most comprehensive and important.

in. Let us, before we conclude, ADDRESS the different persons who compose this assembly.

Afflicted Brethren! is it a sad necessity imposed upon us, that we must, through much

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tribulation enter into the kingdom? O no! it* such 1)0 its precious effects, let us not be startled at aftiiction; nor provoke God to listen to our prayers for its premature removal. Be patient, therefore: and while nature pours out her complaints, use no undue method of being- rid of your trouble; but be more anxious for the accomplishment of the purposes of affliction, than for the removal of it. Is it too much to require you to rejoice in it? the patient, who is assured of cure, does not act properly, who only resigns himself to the physician sullenly: he should do it with alacrity and joy; and thus you are exhorted by the Apostles to glory in tribulation (Rom. V. 3); to be strengthened with all might according to his glorious power, unto all patience and long-suffering, with joyfulness (Col. i. 11); to count it all joy tvhen ye fall into divers temptations (James i. 2); to glory in infirmities (2 Cor. xii. 5); for unto you it is given, on the behalf of Christ, not only to believe on him, but also to suffer for his sake (Phil. i. 29). It is a high privilege to believe in him; but how much more to suffer for him?

After all the false dimensions which an exaggerating fancy, disordered by fear, will assign to our troubles, how small are they! — small indeed, for creatures escaped from hell! For the sufferings of this present time are not worthy to he compared ivilh the glory which shall he revealed in us! (Rom. viii. 18). And our light ajffliction which is hut for a 7noment, worketh

for us a far 7nore exceeding and eternal weight

of Glory (2 Cor. iv. 17).

Because it has been said that tribulation is unavoidable, let not the inexperienced christian be discouraged, at being, in a great measure, a stranger to such trouble, as if his exemption were a proof of unsoundness; for God, in wisdom, permits us to be tried in proportion to our strength. Beware, therefore, of courting persecution, lest the cross which you bring upon yourself, you should be obliged to bear yourself: by and by trihulation or persecution will arise because of the word (Mat. xiii. 21).

For the careless part of my audience, this subject will possess little interest. They will say that this is to dress religion in a black attire, which she never meant to wear — that what they have heard has been probably dictated by misanthropic spleen, and written with a pen dipt deep in melancholy. They resolve, if they have any religion, that it shall be such as shall leave them in full possession of the pleasures of this world, for that is the amiable religion of our Saviour! But what says Christ? Woe unto you that are full! for ye shall hunger. Woe unto yon that laugh norr f for ye shall wonrn mid weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets(Juuke’. 25, 26). Your exemption, therefore, from spiritual trouble, is a privilege by no means enviable. Not to mention the emptiness of carnal pleasure, let ma ask, what are the reflections of persons on their death-bed? are they pleased at having declined the cross; and lived in vanity, and the favour of the world? No: they reflect, how much better it would have been to have fought bravely the battles of God; and, through the blood of opposing enemies, to have waded to a throne on high. Then consider the matter, Brethren. Sit down, and count the cost. Choose rather, through grace, to suffer tribulation with the people of God. Won by the love of Christ in suffering for you, be not unwilling to suffer a little for Him: so, when the sorrows of the world are beginning, yours shall end: when, with all the nations that forget God, they shall be turned into hell, you shall join the redeemed of the Lord, who shall return and come to Zion, with everlasting joy upon their heads: having passed through your tribulation, you shall see it no more: you shall obtain joy and gladness; and sorrow and sighing shall flee awav.