Wherefore let them that suffer according to the will of God; rather, let them also that suffer. St. Peter sums up his exhortation; he returns to the thought of 1 Peter 3:17, "It is better, if the will of God be so, that ye suffer for well-doing, than for evil-doing." In the hour of suffering, as well as in times of prosperity, we are in the hands of a merciful and loving Father; we are to learn submission, not because the suffering is inevitable, but because it is according to his will, and his will is our sanctification and salvation. Commit the keeping of their souls to him in well-doing, as unto a faithful Creator; rather, as in the Revised Version, commit their souls in well-doing unto a faithful Creator. The conjunction "as" must be omitted, not being found in any of the best manuscripts. The word rendered "Creator" ( κτίστης) Occurs nowhere else in the Greek Testament. God is our Creator, the Father of spirits, He gave the spirit; to him it returneth. We must imitate our dying Lord, and, like him, commit our souls to the keeping of our heavenly Father as a deposit which may be left with perfect confidence in the hands of a faithful Creator (see 2 Timothy 1:12). There is an evident reference here to our Lord's words upon the cross (Luke 23:46; Psalms 31:5). St. Peter adds, "in well-doing." The Christian's faith must bring forth the fruits of holy living; even in the midst of suffering he must "be careful to maintain good works."
HOMILETICS
1 Peter 4:1-6 - Exhortation to entire separation from sin.
I. BY UNION WITH CHRIST.
1. Through suffering. Suffering is the appointed discipline of the Christian soul. Gold is tried by fire, the Christian's faith by suffering. Christ himself suffered in the flesh, and while we are in the flesh we must also suffer. "In that he died, he died unto sin once;" his death separated him from sin, from the sight and hearing of sin, from that mysterious contact with human sin which he endured when "he was made sin for us, though he was without sin." Our suffering ought to have the like power—it ought to remove us out of the dominion of those sins which have hitherto ruled over us. This is the end, the blessedness, of suffering. God sends it in love; he chastens us for our profit, that we may be partakers of his holiness. But suffering doth not always save. "The sorrow of the world worketh death;" it produces discontent and murmuring, and hardens the heart. To gain the blessed fruit of suffering, the eye of the suffering Christian must be fixed upon the suffering Lord. We must "arm ourselves with the same mind." "Let this mind be in you which was also in Christ Jesus." It must be our effort to think the same holy thoughts, to be animated by the same high resolve, which filled the sacred heart of Christ. Those thoughts, that resolve, are our spiritual amour. If we let our thoughts dwell on our troubles, if we fret ourselves, we are defenseless, we are exposed to the temptations which swarm around us. But we must look away from our own sufferings and keep the earnest gaze of faith fixed upon the cross. Thus by an act of faith we may unite our sufferings with the Savior's sufferings, and then suffering sanctified by faith in Christ will have its blessed work in destroying the power of sin.
2. Through the change of heart wrought by suffering. "He that hath suffered in the flesh hath ceased from sin." Suffering meekly borne is a great help in the daily conflict against sin; it shows us our own weakness and the emptiness of earthly comforts; it humbles us, and makes us less unwilling to submit ourselves to the holy will of God; it points our thoughts to the transitoriness of human life; it is miserable folly to waste that little life in following the wretched lusts of the flesh, when we ought to be doing the will of God. As the blessed angels do God's holy will in heaven, so we must strive to do it in earth; we shall never dwell with the angels unless we are really trying to learn that deep and holy lesson.
II. BY FORSAKING OLD SINS AND OLD COMPANIONS IN SIN.
1. What we must forsake. The will of the Gentiles. The Gentile world was very evil when the Lord Jesus came; sin reigned everywhere, open, rampant, unblushing. It was a shame for the heathen thus to live, for they had the light of conscience; it is a shame of far deeper guilt for us Christians, who have the full light of the gospel, to live as did the Gentiles. Converted men must cast off those old sins; the sins of the flesh, uncleanness, drunkenness, and such like, ruin body and soul. Men set up idols in their hearts—money, station, honor; they fall down and worship these things. Christians must forsake these unlawful idolatries. "Thou shalt worship the Lord thy God; him only shalt thou serve." Him only; Satan stands behind these idols—it is he whom men really worship when they give their hearts to this or that earthly idol. We have given too much time, far too much, to these idolatries. Let the time past suffice which we have miserably wasted; the residue may be very short. There is much to be done, let us take heed that we waste our time no more.
2. Whom we must forsake. Our old companions, it may be, think it strange that we no longer live as once, perhaps, we did; we were as bad as themselves once, they say. It may be so, but we are changed, and they, alas! are not; we have, we humbly trust, put on the new man; we are
He must exercise self-restraint. The etymology of the Greek word points to the safeguard of the mind; the mind, with all its thoughts, must be kept safe, restrained within due limits. Tim fancies, aspirations, desires, must not be allowed to wander unrestrained. For "the end of all things is at hand," and the Christian must school himself into thoughtful preparation for that solemn hour. His mind should be filled, not with castles in the air, not with visions of earthly prosperity (a mischievous and enervating habit), but with thoughts of death, judgment, eternity. To keep the end steadily in view requires much self-restraint; it implies a well-ordered mind, a life guided by the eternal law of God, not frittered away in trifles and idle pleasures, not spent in pursuits and ambitions which do not rise above the atmosphere of earth. This self-restraint is the sobriety, the soundness of mind which the apostle here inculcates upon us; it extends over all the relations and circumstances of life; in all his desires and actions the Christian must be thoughtful, calm, composed; for he lives in the anticipation of the coming end, and his aim is the glory of God and the salvation of souls.
II. THE NECESSITY OF CHARITY IN ITS VARIOUS MANIFESTATIONS.
1. In forgiveness. In view of the coming judgment charity is necessary above all things; for it is they who love the brethren in Christ and for Christ who shall hear the joyful welcome, "Come, ye blessed of my Father." They see Christ in his people, and for the love of Christ love and care for those whom Christ loved. But "he that loveth not, knoweth not God; for God is love;" he cannot enter into heaven, which is the home of love: there is no room there for the selfish, unloving heart. Love is necessary above all other graces; it is the exceeding great love of our Master and only Savior Jesus Christ which draws the hearts of men unto the cross; and those who come to the cross, which is the school of love, must learn of him who loved them even unto death to love all the brethren; for love is the very badge of our profession: "By this shall all men know that ye are my disciples, if ye have love one to another." Love was the character of the Master; it must be the mark of the disciple. They must not only love one another; but that love, St. Peter says, must be earnest, intense; for it needs the strength of great love to forgive perfectly, and they who do not forgive cannot hope for forgiveness. True charity covers sins; it "believeth all things, hopeth all things;" it puts the fairest construction on the actions of others; it considers all possible extenuations of their errors—antecedents, circumstances, temptations; it does not willingly speak of faults and shortcomings; it hides them as far as may be. And if it is necessary for the good of the sinner, or of society, to uncover sins, charity does it with gentle, loving tact, seeking to win the sinner, to save his soul, forgiving him and seeking God's forgiveness for him. He who thus covers the sins of others, who forgives in the faith of Christ and in the love of the brethren, shall be himself forgiven; his sin shall be covered through the atonement once made upon the cross.
2. In Christian hospitality. It is not costly display and sumptuous entertainments that St. Peter recommends; these things are often sinful waste; men spend their money in selfish ostentation instead of holy and religious works. The Lord had said to his disciples, "He that receiveth you, receiveth me;" and again, "Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." St. Peter re-echoes his Master's words. Christians must show hospitality to one another, and that freely, liberally; murmuring destroys the beauty of the gift. Christ hath received us into the kingdom of God; he feeds us with heavenly food, the Bread that came down from heaven; we must receive our brethren, and that gladly, for his sake.
3. In the use of spiritual gifts. They are given to individual Christians for the benefit of the whole Church. Whatever gifts we may possess, they are but what we once received; they were entrusted to us to be used in our Master's service; that service is the edification of his people. Christians are stewards of these spiritual gifts; they should be good stewards, not like the unjust steward, who wasted his master's goods, and showed foresight and worldly prudence only in providing for himself. They should discharge their stewardship with unblemished honor, with a diligence and zeal which are beautiful in the sight of the truly good. The grace of God varies in its manifestations, in the diversities of gifts which issue from it, according to the needs of the Church, according to the capacity of the individual servant; it is like a piece of beautiful embroidery, various in color and design, but combined in one harmonious whole. Every Christian, even the humblest, has some gift; each should contribute his part, however small, to the general welfare; charity will guide him in the use of his particular gift. The apostle proceeds to give instances.
LESSONS.
1. "The end of all things is at hand." "Prepare to meet thy God."
2. Be self-restrained; be sober. Much prayer is needful for preparation against the hour of death; the self-indulgent cannot pray aright.
3. Above all things, follow after charity.
4. Make proof of your love in the forgiveness of injuries, in hospitality, in the use of spiritual gifts for the welfare of others.
5. Seek first the glory of God, and that through Jesus Christ our Lord.
1 Peter 4:12-19 - Suffering.
I. THE PORTION OF CHRISTIANS.
1. Therefore they must not think it strange. The Lord had foretold it; it must come; it was coming when St. Peter was writing. It was a burning furnace, a fiery trial, the beginning of the cruel persecutions through which believers were to pass; the prison and the torture, the sword, the stake, the lion, were threatening the infant Church; the savage shout, "Christianos ad leones!" would soon be heard in the towns of Asia Minor. Hitherto the Roman magistrates had generally been on the side of justice; they had often protected the Christians from the violence of the Jews. But Christianity was about to be regarded as a religio illicita; the giant power of Rome was to be arrayed against it; emperors would attempt to blot out the very name of Christian. This frenzy of persecution was strange, unheard of; there had never been the like before; the rulers of the earth had never before banded together to root out a religion by fire and sword; conquered nations had been allowed to worship their own gods and to retain their ancient rites. But the Son of God had come to be the Savior of the world; the malice of Satan was stirred to the utmost; he would make a mighty effort to crush the Church of Christ. St. Peter shows a deep sympathy with his suffering brethren; he speaks to them in the language of tenderness; he calls them "beloved." He does not depreciate the severity of the coming persecution; he calls it a fiery trial; he teaches us by his example how to deal with the afflicted. But he encourages them. It was to try them, to prove their faith. They must not think it strange. Indeed, this bitterness of persecution was a new thing now; but suffering would be the portion of Christians; they must regard it as belonging to their profession, and accustom themselves to patient endurance.
2. They must even rejoice in it. For it brings them near to Christ. He bore the cross; the cross is the badge of his chosen. The cross of knightly orders is reckoned a high honor now; but there is no cross of gold to be compared for true honor and for preciousness with that spiritual cross which makes the faithful Christian partake in the sufferings of Christ. For Christ is our King, and to be made like unto the King is of all honors the highest—far above all earthly distinctions. Leighton reminds us that Godfrey of Bouillon refused the royal crown when it was offered to him at Jerusalem: "Nolo auream, ubi Christus spineam"—"No crown of gold where Christ Jesus was crowned with thorns." But suffering does not only make the faithful Christian like unto his Lord; it does more, it brings him into communion with the sufferings of Christ. Suffering borne in faith helps the Christian to realize the sufferings of the Lord; it brings the cross into nearer view; it enables him to approach, to grasp, to cling to it, to take it into his heart. And suffering thus endured in the faith of Christ crucified is united by faith with his sufferings and becomes part of them, and by that mystical union is sanctified and blessed to the soul's salvation (Colossians 1:25).
3. It is the preparation for heaven. Suffering weans the Christian from earthly enjoyments; it helps him to lift up his eyes from earth and to see by faith the glory which shall be revealed. Those who now suffer with Christ shall then rejoice, and that with a joy which the heart of man cannot conceive. Even now they are blessed; the blessedness of the eighth Beatitude is theirs; for the Spirit of glory and of God resteth upon them. Men may revile them; they will do so; when other persecutions cease, these persecutions of the tongue continue; "when all other fires of martyrdom are put out, these burn still" (Leighton). But the spirit of glory resteth on those who for Christ's sake patiently endure. His presence is the foretaste and the pledge of the everlasting glory. He comes from the throne of glory; he brings with him the glory of holiness; he sheds the glory of a saintly life around the followers of Christ. And he resteth upon them; he came down from heaven on the great Day of Pentecost, not for a passing visit, but to abide forever with the Church. He abode upon Christ (John 1:32); he abideth with his true disciples (John 14:16). Christ was anointed with the Holy Ghost (Acts 10:38). Christians too partake in that Divine anointing; it abideth in them (1 John 2:27). The Holy Dove resteth on the meek and patient Christian, preparing him by its sanctifying influences for the everlasting glory of heaven. Such men are truly blessed. Men may revile them, and, reviling them, revile the Holy Spirit who abideth in them; but they glorify him by the light which shines around from their holy lives—the light which was kindled by the sacred fire of his presence.
II. NOT ALL SUFFERING IS BLESSED.
1. Let Christians not suffer for evil-doing. They must be very careful to set a good example, and to give none occasion to the adversary to speak reproachfully. They must not suffer as evil-doers; nor even as busybodies. They must imitate the Lord Jesus, who said, "Man, who made me a judge or a divider over you?" (Luke 12:14). "Be much at home," says Leighton, "setting things at rights within your own breast, where there is so much work, and such daily need of diligence, and then you will find no leisure for unnecessary idle prying into the ways and affairs of others; and further than your calling and the rules of Christian charity engage you, you will not interpose in any matters without you, nor be found proud and censorious, as the world is ready to call you."
2. It is suffering for well-doing that is blessed. Suffering in itself has no spiritual value; it softens some, it hardens others; it saves some, to others it worketh death. But suffering for Christ's sake is always blessed. If any man is called to suffer as a Christian, he must not be ashamed; for the Son of man will be ashamed in the last day of those who now are ashamed of him before men. We must confess him openly in the world; and if in any way we are called to suffer because we belong to Christ and own him as our Master, we must glorify God because we are counted worthy to suffer shame for his Name.
III. THE SUFFERINGS OF CHRISTIANS POINT ONWARDS TO THE JUDGMENT.
1. Judgment must begin at the house of God. God hates sin; he hates it most in those who are nearest to him; he would have those on whom his love rests clean from its defiling touch. Therefore "whom the Lord loveth, he chasteneth;" therefore he says, "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities" (Amos 3:2). Sometimes the Church passes through seasons of great affliction; one such season was at hand when St. Peter wrote. It would be a fiery trial, but the fire was a refining fire. It was kindled in a sense by the malice of Satan and the wickedness of evil men; but in a true and higher sense it came by the overruling will of God. Therefore it must be sent in love, in fatherly care for their souls. This thought sweetens suffering to the believer; it is our Father who sends it, and he sends it in mercy. "Judgment must begin at the house of God;" partly, indeed, because the sins of Christians, committed against light and against knowledge, are more grievous than the sins of those who know not the gospel; but mainly because the love of God is a wise and holy love, and though "he doth not willingly afflict nor grieve the children of men," yet he chastens us for our profit, that we may be partakers of his holiness. Judgment begins with the house of God; even the righter, us are "scarcely saved." Not that their salvation is for a moment doubtful; Christ is able to save even to the uttermost all who come to God by him. But salvation is a great and difficult work; we are bidden to work out our salvation with fear and trembling; and, work as we may, we could not work it out for ourselves, were it not that God worketh in us "both to will and to do of his good pleasure." The righteous is scarcely saved, because his enemies are so many and so strong, and he so weak and sinful; temptations swarm around him, and there are sinful lusts within his heart to which those temptations address themselves. He needs all the armour of light—the breastplate of righteousness, the helmet of salvation, the shield of faith, the sword of the Spirit; he must fight the good fight of faith; he must watch and pray; he must quit himself like a man, "enduring hardness as a good soldier of Jesus Christ." But if the righteous is scarcely saved, what hope of salvation have the careless and the slothful? If men are indifferent, listless in their religious exercises, without zeal, without enthusiasm, without self-denial, can they be walking in the narrow way? And there is no other way that leads to heaven.
2. It ends with the disobedient. When God's people are judged, they are chastened of the Lord, that they should not be condemned with the world. Judgment in their case is transitory; it soon makes room for mercy; it was sent in mercy, and it issues in mercy. But it rests upon the disobedient. They' will not listen to the gospel of God, the good news of salvation sent from heaven. God is not willing that any should perish; he sought to save them; they would not accept the terms of salvation. He gave his blessed Son to die for them; they "counted the blood of the covenant an unholy thing." Where shall the ungodly and the sinner appear in the awful day?
3. Believers have no cause for terror. They are judged now that they should be saved at the last. Their sufferings are according to the will of God, and that will is their sanctification now, their salvation hereafter. He is their Creator; he will not despise the work of his own hands. He hath begotten them again to a lively hope; his saints are right dear to him; he is faithful; his truth abideth; his promise is sure. Let his chosen live in obedience, in well-doing, and then let them commit their souls to him. "Father, into thy hands I commend my spirit," were the dying words of Christ. Let these words be our daily prayer; let us commit our souls to him in life and in death. We need his gracious keeping every day to keep those souls of ours safe from the evil one and pure from sin; and oh, how shall we need that holy keeping in the hour of our death! May we have grace, then, to trust ourselves to him in humble confidence and Christian hope, learning of our blessed Lord, not only how to live, but also how to die!
LESSONS.
1. The Christian should not count suffering strange; it must come sooner or later: "Ye must through much tribulation enter into the kingdom of God."
2. He should rejoice, for suffering brings him nearer to the cross.
3. After the cross cometh the crown; even now the Holy Spirit of God rests upon his suffering children.
4. The judgment is at hand: prepare for it.
5. The righteous are "scarcely saved;" "work out your own salvation with fear and trembling."
6. "Where shall the ungodly and the sinner appear?" "Flee from the wrath to come."
HOMILIES BY A. MACLAREN
1 Peter 4:10 - Gifts and service.
If we may venture to connect these words with the preceding injunction as well as with the following, the power of rendering simple hospitality is as truly a gift of God's grace for the use of which a man is responsible as is the loftiest endowment of eloquent speech or eminent service. The large principles embodied in these simple words would revolutionize the Church, and go far to regenerate the world, if they were honestly carried out. All powers are gifts. All gifts are trusts. What simplicity, what power, what unselfishness, what diligence, what regard for others' work, what humility as to one's own, would fill the life which was wholly molded by these convictions.
I. THE UNIVERSALITY OF GIFT. "Every man hath received," says Peter, and builds upon it as a well-recognized fact. All these poor ignorant Asiatics, picked from the filth of idolatry, slaves and outcasts as some of them had been, rude and uncultured and lowly of station and imperfectly Christianized as many of them were,—they each had some Divine gift which needed only to be burnished and shown to shine afar with heavenly brightness. Every Christian man today, in like manner, is endowed with some gift; for every Christian has the Spirit of God dwelling in him, and that Spirit never comes empty-handed. Whatever subordination there may be in the Church, as in all organized communities, its very life depends on the fact that all its members possess the Divine Spirit, and no claim of authority to rule nor prerogative of teaching, which does not recognize that fact, can stand for a moment. The aspiration of Moses has been fulfilled (Numbers 11:29), "All the Lord's people" are "prophets," and "the Lord" has "put his Spirit upon them." Miraculous powers were widely diffused in the early Church, and, with the gift of tongues, constituted the most conspicuous tokens of the gift of the Pentecostal Spirit. But even then these were not "the best gifts." The graces of faith, hope, and charity, those fruits of the Spirit which consist of a holy character and a heart transparent for the heavenly light which burns within it, as a light fed by perfumed oil in an alabaster lamp,—these are better gifts of an indwelling Spirit than all supernatural endowments. The natural faculties, of course, are gifts. To each man the question may be addressed concerning these, "What hast thou which thou hast not received?" But the natural faculties of the Christian, reinforced, quickened, directed by the indwelling Spirit, are still more emphatically gifts. The power of brain or tongue, the spirit of counsel or of might, which he received from the creative breath of God, is intensified by the Spirit, which brings the breath of a new Divine life, as a lamp burns brighter when plunged into a jar of oxygen. And besides the new graces and heightened action of native power, all ability or opportunity dependent on outward circumstances is gift. Health, any skill of hand or eye, wealth, position,—everything must come into this category. All which we have is gift. In that sense the gift is universal. And we all have the gift. In that sense, too, it is universal.
II. THE VARIETY OF GIFTS. The apostle speaks here of the "manifold"—literally, the "variegated" or "many-colored" grace; and exhorts to variety of service based upon dissimilarity of gifts. It cannot but be that the fullness of God passing into the limits of created minds should manifest itself in an infinite variety. The light flashed at different angles from a million dewdrops twinkles and glitters from their tiny spheres in all differing tints of green and purple and gold. The unlimited variety of innumerable recipients growing in the measure of their possessions through eternity is the only adequate manifestation of the infinite God. Such variety is essential, too, to the existence of a community. "If the whole were an eye, where were the body?" The homely proverb says, "It takes all sorts to make a world." With diversity comes room for mutual help and mutual tolerance. Every man has some gift; no man has all. Therefore they are bound together by reciprocal wants and supplies, and convexities here and concavities there fit in to one another and make a solid whole. The same life works, but variously, in the different organs of the one body, so that there should be no schism in the body. This variety constitutes an imperative call to service. Each man has something which some of his brethren want.
The least flower with a brimming cup may stand,
And share its dewdrop with another near."
The concert will not be complete, though the roll of the great ocean of praise that surges round the throne be as the noise of many waters, without the tinkle of the little rill of my praise. And some poor soul, which God meant to go shares with me, will have to starve if I do not part my portion among the needy. It constitutes, too, an authoritative prescription of the manner of service. "As every one hath received, so minister the same." I)o net minister anything else, but that very thing which you have received. God shows you what he intends you to do by what he gives you. Do not copy other people; do not try to be anybody else. Be true to yourself. If your gifts impel you to a special mode of service, follow them. Find out what you are fit for, and do it in your own fashion. Take your directions at first hand from God, and don't spoil your own little gift by trying to bend it into the shape of somebody else's. Flutes cannot be made to sound like drums. Be content to give out your own note, and leave the care of the harmony to God. And, on the other hand, beware of interfering with your brother's equal liberty. Do not hastily condemn modes of action because they are not yours. A Salvation Army captain and a philosophical theologian may not understand each other's dialect; but there is room for them both, and they should not hinder each other. There are many vessels of different materials and shapes for different uses in Christ's great house. The widest tolerance of the diversities of operation is the truest recognition of the one Spirit which worketh all in all.
III. THE RESPONSIBILITY OF GIFTS. "As good stewards." Peter is probably here repeating the thought which he had learned from his Master's parables. The thought of stewardship is no doubt a natural one, even apart from the reminiscence of our Lord's teaching; but we can scarcely suppose that Christ's words did not suggest it here. All gifts are trusts, Peter thinks; that is to say, no Christian gets his natural endowments, nor his material possessions, and still less his spiritual graces, for himself alone. We all admit that in theory about the two former, and in some degree about the latter. But Christian men do not sufficiently consider that God gives them even salvation for the sake of others as well as for their own. No creature is so small but that its well-being is a worthy end for God's gifts and care. No being is so great that its well-being is worthy to be an exclusive end of God's gifts and care. We are saved "that we may show forth the praises of him who has called us out of darkness into his marvelous light." The joy of forgiveness, the peace of conscience, the blessed assurance of the Father's love, the hopes of an immortal heaven,—these are not given us for self-absorbed and solitary enjoyment, but that, saved, we may glorify and proclaim the Savior, and bring to others the unspeakable gift. So with all the lesser gifts which flow from that greatest—all spiritual endowments, natural capacities heightened by the Spirit's indwelling, or outward endowments and possessions—they are our Lord's goods put into our hands to administer for him. They were his before they became ours. They are his while they are called ours. They are ours that we may have the joy of bringing him somewhat, and may not only know the blessedness of receiving, but the greater blessedness of giving, even though we have to say, while we bring our gifts, "Of thine own have we given thee." If Christian men really believed what they say they do, that they are stewards, not owners, trustees and not possessors, the whole face of Christianity would be altered. There would be men and money for all noble service, and the world would be bright with unselfish and various ministries, worthily representing "the manifold grace of God."—A.M.
1 Peter 4:19 - The wisdom and peace of the sufferer.
"Wherefore." The word carries us back to the whole series of thoughts on persecution and sorrow in the preceding verses, and, as it were, binds them all together, as a man might bind a bundle of twigs to make a standing-ground for himself and his companions on a black bog. The fagot is made up of these truths, namely—sorrow is no extraordinary anomaly; we share in the great Sufferer's afflictions; the purpose of them is our participation in the great King's glory, and that a joy exceeding the sorrow may be ours; that sorrow and shame will bring the Divine Spirit to overshadow us with his peaceful, dove-like wing, and to fill our souls with the radiance of a present God; that by it we may glorify the God who in it glorifies us; that the sharpest sorrows are but a light portion of the judgments which are to come upon all the earth, and are meant, not to destroy, but to purify and to separate from those on whom the final and fatal judgment of condemnation shall fall. Wherefore, for all this closely knit structure of calming and courage-giving truths, quiet confidence and uninterrupted diligence in holy deeds is the sorrowful heart's wisdom.
I. THE TRUE TEMPER OF THE CHRISTIAN SUFFERER. We can scarcely fail to hear in the words one more echo of the gospel story. Peter remembers, "Father, into thy hands I commend my spirit," and bids us all, in our lighter sorrows, in like manner commit our souls to God. The word is the same, and, though our Lord spoke of the act of death, and the apostle of the surrender in life, the temper and disposition are the same. Absolute confidence and complete submission were exhibited on the cross. [Nothing less is our duty and privilege. When sorrow comes, and not only in joy when it is so easy, we are to give up ourselves to God in the full abandonment of trust, as a man who has been fighting for hours against the storm reaches home at last, and, with muscles relieved from strain, gratefully flings himself down to rest. We are to put ourselves in God's care, as people in war flock into the forts, or as a householder will deposit his valuables in the hands of his banker, and then sleep careless of thieves or fire. God will take good care of all that is deposited in his custody. No violence can force his safe where his jewels are kept. If we recognize our own importance, and, abandoning all self-reliance, trust wholly to him, we shall suffer no harm and fear no foe; but if we will live in the open country, and refuse the shelter of his stronghold, because we either do not believe the peril, or think we can keep ourselves sale by our own arms, some night or other we shall be roused from dreams to see the faces of the savage foes all about our bed, and shall know the sharpness of their arrows and the implacableness of their hearts. These two things, which are but the positive and the negative sides of one—self-distrust and reliance on God—are the secret of all tranquility as well as of all safety. That heart may well be at rest which has shifted the responsibility of its defense from its own weak self to God. If we once can come to feel that it is more his business than ours to take care of us, a whole cloud of cares falls like some black precipitate to the bottom, and leaves the heart clear. Confidence is not enough without submission. To commit our souls to God includes "Do what thou wilt," as well as "Thou wilt do lovingly and well." Only when the will yields, and, though it may be with tears bitter as death, and lasting as life, accepts and conforms itself to God's will, do we really know the blessedness of faith. That which we no longer kick against no longer pricks us. The cell out of which we do not wish to go ceases to be a prison, and becomes an oratory or a study. The horse that plunges feels the restraint of his harness, which would not gall if he went quietly. "It is the Lord, let him do what seemeth him good," is a talisman which changes bitter into sweet, darkness into light, sorrow into content, and death into life.
II. THE PRACTICAL ACCOMPANIMENT OF THIS TEMPER. "In well-doing." There are many important truths suggested by that significant addition.