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SUFFERING FOR THE CAUSE OF CHRIST, DISTINGUISHED FROM THE SUFFERINGS OCCASIONED BY SIN.

THIS revolted world has, in all ages, been full of pain and suffering. The sun, through successive ages, has not been more uniform in his rising and setting, than has been the testimony, which the providence of God has borne to the truth, that the natural and direct tendency of sin is to produce misery. But, among the inhabitants of this world, are witnessed. various, and even opposite, kinds of suffering. Every reflecting mind readily discerns a great difference between the sufferings of a criminal, and those of an innocent person. The sufferings of the former are disgraceful; those of the latter, however severe, leave the moral character untarnished, and, in many cases, give a peculiar lustre to it. With this remark the following words of the apostle Peter fully accord. "Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. 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." To this train of thought, so interesting and consoling to Christians, the apostle adds a seasonable and solemn caution to his brethren against involving themselves in heavy trials, which would be the genuine fruit of their own sins and follies. "But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy-body in other men's matters." 99

To be able to distinguish correctly between suffering for the cause of Christ, and suffering for our own sins and follies, is an attainment in religious knowledge of high importance. If we fail of making this distinction, we shall be no less ignorant, than the heathen, of the nature of true Christian experience. Though we may have access to the word of God, and daily peruse its sacred pages, yet, overlooking this one point, we shall not know what is meant by glorying in the cross of Christ.

To make the proposed distinction obvious, it may be suitable to state some cases, where persons are seen conflicting with heavy trials, and loaded with reproaches, which are the natural fruit of their own wickedness.

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The person, who is known deliberately to falsify the truth, furnishes an affecting instance. By this act, he has sported with his own character, and fixed a stigma upon it, not easily removed. Viewing him in relation to the present world only, it is seen, that the disadvantages under which be labors, are innumerable. Not only is his society despised, by the virtuous part of the community, but his word has very little weight, even when he speaks the truth. He speaks without exciting confidence. To describe all the evils, in which, by his own folly, he has involved himself, would baffle the power of language.

The person, also, who is known to have taken the property of another, and secretly converted it to his own use, furnishes an instance of this kind of suffering. Such a person has made a sacrifice of that, which is of more importance to him, than all the riches of this world. He has sacrificed his character. Having transgressed the law of God, and the law of man, he has no claims to the confidence of his fellowcreatures. He is a great sufferer; but his sufferings are the genuine fruit of his own sin.

The case of one addicted to the disgraceful vice of intemperance is similar. He is a beast in the form of a man. In his sober and reflecting moments, if he has any, he has the mortification of seeing his debts increase, the means of his living wasted, his health impaired, and his reputation gone. But, the immediate cause of all his wretchedness, is his own criminal departure from the path of virtue."

By careful attention we may know, in all cases, whether our personal trials and sufferings are the natural fruit of our own wickedness. When this is the fact, some corrupt propensity, or sinful habit, lies at the bottom of our trials, and is the procuring cause of them, in view of which we have more reason to be ashamed, than to crave the pity of our fellow-creatures.

It is not to be denied, that real Christians frequently suffer great pain and anguish, on account of their own sins and follies. This was the case with David, and Peter, and many others, mentioned in sacred history. When the saints transgress any divine rule, they fall into reproach, like other men; and this reproach is not for the cause of Christ, but for their own sin and folly. They wound a most sacred cause; and, in wounding it, they greatly endanger the souls of all around them. It is a wound they can never heal, without condemning themselves, and retracing their steps. If, however, their frankness in retracing their steps, and their humble acknowledgment of their transgressions, expose them to the sneers and ridicule of the world, they then suffer for the cause of Christ.

It is obvious, that there is a marked difference between suffering for the honor of Christ's name, and those evils, of every kind, which are occasioned by living an immoral and dissolute life.

It may now be proper to state some cases, where persons are seen to suffer as Christians.

This may be affirmed of them,

1. When a public profession of their faith in Christ subjects them to some new and heavy trials.

That all, who have "passed from death unto life," should come out from the world, and publicly own their Divine Redeemer, is a duty,

Whosoever

which the word of God inculcates, in the most explicit language. The Savior mentions this as a test of genuine love to him. shall be ashamed of me, and of my words, in this adulterous generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels." Hence, it is evident, that those persons follow divine directions, who take up their cross, and walk openly with Christ, in his institutions and ordinances. But in this expression of obedience to Christ, and of love to his cause, they are not unfrequently exposed to painful and unexpected trials. They condemn, by what they have done, the ways of the wicked. This excites their jealousy and hatred. Did not the Savior himself, when he was on the earth fulfilling his ministry, excite to a great degree the hatred of an unbelieving world? The wicked opposed not only him, but all who adhered to him. As many as presumed publicly to own Christ, as the Son of God, were cast out of the synagogues. This was publicly reproaching them. They suffered this mark of indignity, not for their own folly, but as Christians.

In the days of the apostles, they, who openly appeared on the side of Christ, were exposed to imprisonments, scourgings, torturings, and even death. Painful as were these trials, there was great honor attached to them. It was suffering for Christ;-it was suffering for acting a rational part, and for distinguishing themselves from those, who rejected the only way of life and salvation.

In our day, and especially in this country, which is highly distinguished for religious freedom, opposition to Christ and his followers is expressed in ways less severe, though not less decided. How often has the carnal peace of families been broken up, in consequence of Christ's entering a house, by his Holy Spirit, and bringing into his kingdom one of the heads of it, while he has left the other under the power and dominion of sin? An event like this, as he himself predicted, always occasions more or less opposition and division. The unbelieving partner is often influenced to express feelings, with respect to the self-denying religion of the Gospel, which to the other are very trying and very unexpected. The heaven-born soul, in this situation, is called to experience sufferings, which are new; but as far as the spirit of Christ is imbibed, so far is enjoyed the honor of suffering for him. The deep wounds, received from the unbelieving partner, are wounds received for Christ's sake. This nearest of earthly ties, when the partners belong to two kingdoms, presents opportunities for much suffering of this kind; and also for the commission of sins which are heinous in the sight of God,

It is not in this relation alone that Christians are called to suffer, in consequence of their attachment to Christ. In many places, the Gospel and its institutions are so entirely undervalued, that the few who openly adhere to them, are not only the song of drunkards, but they are despised by the sober and more refined part of the people. "They spread forth their hands, and there is none to comfort them." "Their adversaries are the chief, and their enemies prosper." Thus situated, they are called daily to suffer for Christ. It is important to remark, in this place, and the remark is made as a caution against self-deception, that if a public profession of religion is made from any other mo

tive, than that of real love to Christ and his cause, there can be no suffering for his sake, though many painful trials may be experienced. A person in this case suffers, not as a Christian, but as a hypocrite. Judas, for his visible connexion with Christ, doubtless had sufferings of this kind. We must be cordially and unreservedly devoted to the interests of Christ's kingdom, if we would have the honor of suffering, and eventually of reigning, with him.

2. Persons suffer as Christians, when they are reviled for embracing the distinguishing doctrines of Christ.

Many truths, clearly revealed in the Bible, and even truths which respect so important an article of our holy religion as the character of God, are disputed, and by not a few boldly reprobated. The proud and unsanctified hearts of men derive no pleasure from the plain instructions which Christ gave on this great subject. Neither do they see any form or comeliness in a crucified Savior. They are no better pleased with the representatious, which Christ gave of their own characters, and of their dependence for salvation on the sovereign mercy of God. Indeed the whole system of Gospel truth, when once understood, is opposed by men of carnal minds. Of course, they who embrace the pure doctrines of the Gospel, and openly advocate them, as important truths, must expect to hear hard things from an unbelieving world, and perhaps from some, to whom they stand in a near relation. This has been the case in all ages; and it is a fact, which corresponds with the testimony of Christ himself, in the following passage. "Light is come into the world, and men loved darkness rather than light, because their deeds were evil."

In view of the depravity of the human heart, will Christians now think that any strange thing happens to them, when they are reproached, and their names are cast out as evil, for embracing the soul-humbling doctrines taught by Christ? Will they deem it an unaccountable occurrence, if they hear their irreligious neighbors, or relatives, or even partners in life, uttering hard speeches against God, against his sovereignty, and his eternal purposes in the election of those, who will finally be saved? Let them candidly consider the following declaration of their Lord: "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." To be reproached for cordially embracing those eternal and interesting truths, which exalt the Lord Jehovah, and abase the creature, is to be reproached for Christ. We are commanded "earnestly to contend for the faith, which was once delivered unto the saints." Doubtless, there are many zealous professors of religion, who think they have suffered for Christ, when they have been reproached for embracing and defending errors, and even gross absurdities. But this is not praise-worthy. Favored as we are, with the pure oracles of God, we are all bound to distinguish between the truths of the Gospel and the inventions of men.

3. We may suffer as Christians, when we are reviled for the sanctity of our lives, and for not conforming to the world in things which God has prohibited.

One of the divine commands, to those who would live a godly life, is, "Be not conformed to this world." The carnal conversation, the

sinful customs, and the corrupt practices of this world, defile the soul; and they are to be avoided, as we would avoid a contagious and mortal disease. If, however, in conscientiously avoiding them, we expose ourselves to the frowns and scoffs of an unbelieving world, we have the honor of suffering for Christ.

A church may suffer reproach for the Redeemer's sake, when they make laudable exertions to revive the discipline of his house, and to cleanse the sanctuary by noticing offences, and bearing public testimony against those of their own number, who walk not according to the spirit of the Gospel. Attempts of this kind excite opposition in those, who are strangers to the beauty of holiness. But all the hard things, which the unbelieving world say against professors of religion, for adhering to Gospel rules and Christian practice, are directed not against them, but against Christ, who gave these rules. Of course, if Christians are reviled for their strictness in watching over each other in the Lord, and for their zeal in keeping up a true spirit of discipline, they suffer for Christ. But suffering of this kind is honorable; yea Christians can have no greater honor, than to be reproached for the sake of Christ and his Gospel. This we learn from the testimony of Christ himself, in his sermon on the mount. "Blessed are they who are persecuted for righteousness sake: for theirs is the kingdom of heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you, falsely for my sake."

Great care should be exercised by the children of God, in distinguishing between suffering for their own sin and folly, and suffering for Christ. Many of the reproaches cast upon them, they fully deserve, because of their criminal conformity to the world.

With the two kinds of suffering, which have now been contrasted full in his view, an inspired apostle says, "What glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God." H.

LETTER TO A PROFESSING CHRISTIAN.......NO. III.

My dear Brother,

NEVER, within my recollection, have the children of God had such encouraging prospects before them as at the present day, respecting the diffusion of the glorious rays of the Sun of Righteousness. Surely we have abundant reason to praise Him, who hath his way in the whirlwind, and who directs the storm," for the peculiar manifestations of his grace throughout our country. Every day our ears are greeted - with tidings of the most happy nature. Whole towns and villages appear alive to the concerns of their souls. Multitudes, who for years had sought their enjoyments in the indulgence of sensual appetites. have been led to see the emptiness of their dependancies, and induced by the glorious instructions of the blessed Spirit to renounce the world. "its pomp, its pleasures, and its nonsense all" for substantial enjoy

ments.

Under these reflections shall we not be more than ever solicitous, hat our efforts may unite with others, in diffusing the knowledge of

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