(4.) The afflictions are moderate in degree, short in duration, and form a part of the Divine plan for their ultimate sal

vation.

A fourth consolatory and encouraging consideration suggested, is derived from the peculiar character of the afflictions to which the brotherhood are exposed; they are comparatively moderate in degree and short in duration; they form a part of the Divine plan resulting from Divine appointment; and they are closely connected with the great end of their calling, their coming to a participation in the glory of God. The God of all grace has called you to his eternal glory "after ye have suffered a while, or a little." These words, "after ye have suffered a while," have been closely connected by some with the clause that follows, "After ye have suffered a while, make you perfect, stablish, strengthen, settle you." The laws of the language would warrant either mode of connexion; but it is plain that the promise is not one which is not to be fulfilled till Christians have suffered a while. The first promise refers to preparation for suffering, the two next to help under suffering, the last to the happy result of suffering. God calls his people to participate in his eternal glory, but not to participate in it" till they have suffered a while," or a little. The word may refer either to time or degree. In either case, a truth, and a consolatory one, is expressed. The afflictions to which the brotherhood are exposed in this world are comparatively moderate in degree. They are often heavy when compared with those of other men, and are often felt as heavy by those who bear them, making them breathe out, "I am oppressed; undertake for me." They are always lighter than they easily might be; always lighter than strict justice would require them to be. Every thing to a sinner, short of the severest suffering he is capable of, is mercy. God does not, however, "suffer them to be tempted above what they are able to bear, but with the temptation gives a way of escape, that they may be able to bear it ;" and especially they are mo

derate when compared with the "far more exceeding and eternal weight of glory" which is to follow them.

They are limited in duration. Seasons of very severe affliction are not ordinarily of long duration; they bear usually but a small proportion to the whole of human life. How inconceivably small a proportion do they bear to the eternity of coming glory! Surely, then, whether he look on their measure or their period, their degree or their duration, the Christian may well "reckon the sufferings of the present time not worthy to be compared with the glory which shall be revealed in him."

Then, these afflictions are a part of the Divine plan. It is as much a part of the Divine plan to put them in possession of the fellowship of his eternal glory after they have suffered a while, as to put them in possession of it at all. "It is the Father's good pleasure to give them the kingdom;" but it is equally the Father's good pleasure that "through much tribulation they enter into that kingdom." It is his determination that they "shall reign with Christ," but it is equally his determination that they "shall first suffer with him."1

And finally, here, this connexion, though an appointed one, is not an arbitrary one. The glory not only comes after the sufferings, but it is, in some sense, the result of them. Afflictions are, under the Divine blessing, appropriate means of sanctification; of forming the character which fits for the holy happiness of heaven; that prepared place for a prepared people.' The truth on this subject is strikingly stated by the Apostle from his own experience: Though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen for the things which are seen are temporal; but the things which are unseen are eternal." "Who would refuse to suffer a

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1 Luke xii. 32. Acts xiv. 32. Rom. viii. 17.

while, a little while, any thing outward or inward he sees fit? How soon shall this be over, past, and overpaid in the very entry, the beginning of that glory, that shall never end!"1

IV. CONCLUSION.

It now only remains that we shortly illustrate the concluding clause of the verse, which is very generally considered as a doxology. The words are, " To him be glory and dominion for ever and ever, Amen." The word be is inserted by our translators, who consider it as an ascription of glory and dominion to God. The word is might as well have been inserted, in which case it is an assertion that glory and dominion belong to God. Had the preceding verse been a prayer or a thanksgiving, the words would likely have been meant as a doxology; but, following a promise, they seem to state something corresponding to the promise. "His is the glory for ever and ever," and therefore he can confer on his people that glory to which he has called them, after they have suffered a while. He has not only an essential glory peculiar to himself, and of which no creature can participate. He has a communicable glory; "the riches of his glory," as the Apostle expresses it, by the bestowing of which on others he can make them glorious. He is "the Father of glory," as well as the God of all grace, who can give not only grace but also glory. And as "glory for ever and ever" belongs to Him who · has “called Christians to his eternal glory after they have suffered a while," so "dominion" (a word denoting both power and authority) "for ever and ever" belongs to Him, who, as the God of grace, promises that he will make perfect, stablish, strengthen, and settle his people. He has power and right to do whatever pleases him, and therefore can do what he has said. "His is the greatness, and the power, and the glory, and the victory, and the majesty: for all in the heaven

1 Leighton. 2 Cor. iv. 16, 17.

and in the earth is his; his is the kingdom, and he is exalted as head above all. Both riches and honour come of Him, and he reigneth over all; and in his hand is power and might; and in his hand it is to make great, and give strength to all." He who has glory for ever and ever, can give to his called that fellowship of his eternal glory which he has promised; and he whose is the dominion, the power, and the authority for ever, is "of power to establish his people according to the gospel and the preaching of Jesus Christ." He is "able to do exceeding abundantly above all that we can ask or think, according to the power that worketh in us." He can "make them perfect in every good work to do his will, working in them that which is well pleasing in his sight." He is "able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy."1 It deserves notice that the Apostle concludes his epistle as he began it, by turning the minds of those to whom he wrote, to God, and to the same features in the Divine character-those which make him a fit object of our love and dependence his kindness and his might. In the beginning he speaks of Him as the God of abundant mercy, who has power to keep his people for the inheritance he has destined for them, and for which he is preparing them; and here he speaks of Him as the God of all grace, whose is the dominion, to whom all the power and authority rightfully belong.

The Apostle adds an emphatic "Amen”—a word in reference to statement, expressive of firm faith; in reference to promises, of confident hope and ardent desire. In the first instance it is equivalent to, 'It is most certainly so; this is the very truth most sure.' In the second, 'I trust it shall be so; I desire that it may be so.' Such, then, is the comfort and encouragement by which the Apostle seeks to strengthen the brotherhood amid the afflictions which must be accomplished in them in the world.

11 Chron. xxix. 11, 12. Jude 24.

VOL. III.

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If any thing extrinsic could add force to the sentiments expressed in these words-sentiments so instinct with life, so fitted to impart spiritual vigour to the exhausted spirit of the Christian, worn out with watching the wiles and resisting the attacks of his great adversary, it is to be found in the circumstances of him who uttered them. "Truth," such truth, "from his lips prevails with double sway." The word of warning, the word of instruction, the word of promise, the word of encouragement, come all with peculiar force from the lips of Him, to whom on a most memorable occasion the Master said, "Simon, Simon, Satan hath desired to have thee, that he may sift thee as wheat, but I have prayed for thee that thy faith fail not; and when thou art converted, strengthen thy brethren." He speaks the things which he knew, he testifies what he had seen and felt. He had disregarded the Master's warning, and the consequence had been shameful discomfiture in his conflict with the great enemy; aggravated sin, followed by deep penitence, and confirmed attachment to the cause of Christ. He had found how faithful he is who had promised, and how able he is to do as he had said. He had preserved him from apostasy when on its very brink; and, notwithstanding the partial success of his spiritual adversary, had stablished, strengthened, settled him; set him on a rock and established his goings. How emphatic the warning, "Your enemy, the devil, goeth about like a roaring lion, seeking whom he may devour,” from him who had experienced both his wiles and his ferocity, and would bear about with him the scars of his wounds while he lived! How forcible the injunction, "Resist the devil;" and that you may do so, "Be sober, and wakeful, and steadfast in the faith," from him, who, notwithstanding repeated warnings, did not watch and pray, and therefore entered into temptation, and fell before it, and whose failure in faith had brought him so near destruction and despair; had made him fall into sin, and but for the God of all grace would have made him fall into perdition! How consoling and encouraging the promise, "The God of all grace, who hath