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as sheep from the goats, and widely different portions will be assigned unto themm. How can it be supposed to be otherwise, when the difference of their characters is considered? If hell be not an abode fit for the righteous, much less is heaven a proper residence for the ungodly —

2. Most reasonable

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[We confidently appeal even to the ungodly themselves. If such troubles as are often inflicted on the righteous be permitted by God as the salutary purgations of his friends, what shall be inflicted by God as the vindictive chastisements of his enemies? If such things come on his friends in this state of probation, what shall come on his enemies at the time appointed for final retribution? If such be the visitations experienced by his friends in the day of his mercy, what must his enemies expect in the day of his wrath? Verily I shall wonder if the conscience of any man be either so blind or so obdurate, as not to feel the force of this appeal. If there be such a hardened sinner, let him consult, and provide an answer to, other similar appeals to Holy Writ"---To "die without mercy" is bad enough; but there is a "much sorer punishment" awaiting his unhappy soul.]

SEE

1. How desirable it is to ascertain your true character

[Surely it is no difficult matter to ascertain to which of the two forementioned classes you belong. Surely you may soon learn whether you are living in the daily habit of penitence, and faith, and unreserved obedience to your God. If God be true, your eternal state shall correspond with your character, whatever it may be — — —]

2. What is that line of conduct which common prudence demands

[If there were no future state, you might go on in your own ways without much concern; but if repentance, faith, and obedience are essential constituents of the character of the righteous, say, whether it be wise to disregard, or even to defer them? The world may deride a life of piety as folly; but it is true wisdom: yea, "the fear of the Lord is the very beginning of wisdom." Let every one then seek that righteousness, without which no man shall see the Lord.]

m Ps. i. 5.
o Heb. x. 28, 29.

n Heb. ii. 3.

p Isai. iii. 10, 11.

MMCCCCXI.

ADVICE TO THE PERSECUTED OR TEMPTED.

1 Pet. iv. 19. Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

GOD has mercifully engaged to save his people at the last. They may however meet with many severe conflicts in their way. Nor are they to expect to be saved but with great difficulty. Nevertheless they may safely commit themselves to God, in hope of a happy issue out of all their trials. Hence the Apostle suggests, in a way of inference, the advice in the

text.

We propose to shew,

I. What Christians must expect to suffer

Though all are not called to bear the cross in the same degree, yet all should be prepared to suffer, 1. In their reputation—

[That" fear of God" which the Scriptures represent to be "the beginning of wisdom," the world considers as the summit of folly. However wise, learned, or discreet any man may be, he cannot escape the imputation of weakness or enthusiasm, if he will "follow the Lord fully." If our Lord and Master was called Beelzebub, his servants can expect no better name.]

2. In their property

[In former times the saints have frequently "suffered the loss of all things:" nor is it uncommon now for friends, and even parents, to withdraw their kindness from godly persons on account of their religion. Who does not know that eminent piety is a bar, rather than a help, to promotion? They then who would be Christ's disciples, must forsake all, and follow him."]

3. In their liberty and life

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[Through the tender mercy of our God we are protected by the laws of the land: but none can tell what changes may yet arise: multitudes even in this kingdom have suffered death for Christ's sake; and, whether called to this trial or not, we should be prepared for it.]

To reconcile us to these dispositions, we proceed to shew,

II. Why it is the will of God that we should sufferGod is pleased to permit it,

1. For the trial of our faith

[God can discern our graces, though we should have no opportunity to exercise them; but, if they be not called forth. into act, neither have we the comfort of them, nor he the glory hence God permits "the fiery trial to try us," that he may discover both to ourselves and others "what great things he has done for us."]

2. For the advancement of our graces

[Our graces almost invariably languish when our outward circumstances are easy; but in seasons of difficulty they put forth themselves with strength: though Jesus needed no such stimulus, yet even he was "made perfect through sufferings;" and it is for the accomplishment of the same end, that God has made our road to lie " through much tribulation."]

3. For the manifestation of his own glory

[The patience of the saints is a ground of astonishment to the unbelieving world; and the supports which God administers to them fills their hearts with gratitude towards him. But what bursts of praise will resound from the myriads of his redeemed, when all the wonders of his love shall be universally and completely known!]

Satisfied with these appointments of the Deity, let us inquire,

III. What our conduct should be when called to suffer

The best of men may be brought, as it were, "to their wit's end"

But the ADVICE in the text is the most proper that can be given

1. Let us "commit our souls to God's care and keeping"

[We must not attempt to stand in our own strength: nothing less than God's wisdom and power can defeat the conspiracy that is formed against us: we should make him. therefore the manager of our cause, and "the keeper" of our souls.]

2. Let us at the same time persist "in welldoing"

[We must neither be irritated to do evil, nor deterred from doing good. The more we are persecuted for the sake of Christ, the more studious we should be " to put our enemies to silence by well-doing:" the very efforts of the enemy to extinguish our light should cause it to shine the brighter.]

3. Let us, above all, confide in God "as a faithful Creator"

[God has promised to "keep the feet of his saints;" and he will perform it: we should suffer nothing to rob us of this confidence: if we 66 trust firmly in him, we shall be like Mount

Zion, which cannot be moved."]

MMCCCCXII.

HUMILITY INCULCATED.

1 Pet. v. 5. Be clothed with humility: for God resisteth the proud, and giveth grace to the humble.

AS words are nothing more than sounds whereby to convey ideas, it may seem of little importance what words are used, provided that the ideas annexed to them are sufficiently distinct. But I conceive, that the adopting of a word which was in use among the unenlightened heathen, and continuing to use it as they did, when from the superior light of Christianity, we know that all the sentiments and feelings originally annexed to it were bad, has a direct tendency to counteract the Gospel, and to perpetuate the darkness of heathenism in the land. I refer here to the word pride; which is frequently used in common conversation, and at the bar, and in the senate, yea and even in the pulpit too, in a good sense; as "a just pride," and "an honest pride." But I know no passage of Scripture that sanctions the feelings which are associated with that term: or, if the term be so explained as to convey nothing but what is consistent with Christianity, still I conceive that such an use of it is highly inexpedient, because it tends to foster in the mind an approbation of

sentiments which are in direct opposition to the morality of the Gospel. Humility is the grace which alone becomes the Christian moralist; and the cherishing of any feeling contrary to humility, will, as the Apostle informs us in my text, expose us to God's heaviest displeasure.

In confirmation of this, I will endeavour to unfold, I. The duty here enjoined

Humility is not a mere insulated grace, if I may so speak, like patience, or meekness, or any other virtue, but a feeling which pervades the whole man, and is called forth into exercise with every grace. Humility is that to the Christian which holiness is to the Deity. Holiness is not a distinct attribute of the Deity, like justice, or mercy, or power, but a perfection that is blended with all the other attributes, and is the crown and glory of them all. So humility is the warp in the Christian's loom: and all other graces, whether of a lively or sombre hue, are the woof, by which the piece is diversified but from beginning to end, humility pervades it all. On this account, I must speak of humility in a large and extended view, and notice it in all its actings, whether towards God or man.

But there is another reason why this grace must be thus extensively considered; namely, that the Apostle himself here speaks of it in this comprehensive view. If we look at the words which precede my text, we shall find that humility is spoken of as exercised towards men: but in the words immediately following my text, it is connected with our duty to God: " All of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace unto the humble.. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time."

Let us then notice this grace,

1. As exercised towards God

[Here it must begin. We cannot have one spark of real humility till we are abased before God, as guilty, helpless, and

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