least, from complaining against Him for not better supporting their
weakness. It is marvelously strange, they say, how God, after having
chosen us for His children, allows us to be trampled upon and tormented
by the ungodly. I answer: Even were it not apparent why He does so, He
might well exercise His authority over us, and fix our lot at His
pleasure. But when we see that Jesus Christ is our pattern, ought we
not, without inquiring further, to esteem it great happiness that we are
made like Him? God, however, makes it very apparent what the reasons are
for which He is pleased that we should be persecuted. Had we nothing
more than the consideration suggested by St. Peter (I Peter i., 7), we
were disdainful indeed not to acquiesce in it. He says that since gold
and silver, which are only corruptible metals, are purified and tested
by fire, it is but reasonable that our faith, which surpasses all the
riches of the world, should be so tried.
It were easy indeed for God to crown us at once without requiring us to
sustain any combats; but as it is His pleasure that until the end of the
world Christ shall reign in the midst of His enemies, so it is also His
pleasure that we, being placed in the midst of them, shall suffer their
oppression and violence till He deliver us. I know, indeed, that the
flesh rebels when it is to be brought to this point, but still the will
of God must have the mastery. If we feel some repugnance in ourselves,
it need not surprize us; for it is only too natural for us to shun the
cross. Still let us not fail to surmount it, knowing that God accepts
our obedience, provided we bring all our feelings and wishes into
captivity, and make them subject to Him.
When prophets and apostles went to death, it was not without feeling
some inclination to recoil. "They shall carry thee whither thou wouldst
not," said our Lord Jesus Christ to Peter. (John xxi., 18.) When such
fears of death arise within us, let us gain the mastery over them, or
rather let God gain it; and meanwhile, let us feel assured that we offer
Him a pleasing sacrifice when we resist and do violence to our
inclinations for the purpose of placing ourselves entirely under His
command: This is the principle war in which God would have His people
to be engaged. He would have them strive to suppress every rebellious
thought and feeling which would turn them aside from the path to which
He points. And the consolations are so ample that it may well be said,
we are more than cowards if we give away!
In ancient times vast numbers of people, to obtain a simple crown of
leaves, refused no toil, no pain, no trouble; nay, it even cost them
nothing to die, and yet every one of them fought for a peradventure, not
knowing whether he was to gain or to lose the prize. God holds forth to
us the immortal crown by which we may become partakers of His glory: He
does not mean us to fight at haphazard, but all of us have a promise of
the prize for which we strive. Have we any cause then to decline the
struggle? Do we think it has been said in vain that if we die with Jesus
Christ we shall also live with Him? Our triumph is prepared, and yet we
do all we can to shun the combat.
But it is said that all we teach on this subject is repugnant to human
judgment. I confess it. And hence when our Savior declares, "Blest are
they which are persecuted for righteousness' sake" (Matt, v., 10), He
gives utterance to a sentiment which is not easily received in the
world. On the contrary, He wishes to account that as happiness which in
the judgment of sense is misery. We seem to ourselves miserable when
God leaves us to be trampled upon by the tyranny and cruelty of our
enemies; but the error is that we look not to the promises of God, which
assure us that all will turn to our good. We are cast down when we see
the wicked stronger than we, and planting their foot on our throat; but
such confusion should rather, as St. Paul says, cause us to lift up our
heads. Seeing we are too much disposed to amuse ourselves with present
objects, God in permitting the good to be maltreated, and the wicked to
have sway, shows by evident tokens that a day is coming on which all
that is now in confusion will be reduced to order. If the period seems
distant, let us run to the remedy, and not flatter ourselves in our sin;
for it is certain that we have no faith if we can not carry our views
forward to the coming of Jesus Christ.
To leave no means which may be fitted to stimulate us unemployed, God
sets before us promises on the one hand and threatenings on the other.
Do we feel that the promises have not sufficient influence, let us
strengthen them by adding the threatenings. It is true we must be
perverse in the extreme not to put more faith in the promises of God,
when the Lord Jesus says that He will own us as His before His Father,
provided we confess Him before men. (Matt x., 32; Luke xii., 8.) What
should prevent us from making the confession which He requires? Let men
do their utmost, they can not do worse than murder us! and will not the
heavenly life compensate for this? I do not here collect all the
passages in Scripture which bear on this subject: they are so often
reiterated that we ought to be thoroughly satisfied with them. When the
struggle comes, if three or four passages do not suffice, a hundred
surely ought to make us proof against all contrary temptations.
But if God can not will us to Himself by gentle means, must we not be
mere blocks if His threatening also fail? Jesus Christ summons all those
who from fear of temporal death shall have denied the truth, to appear
at the bar of God his Father, and says, that then both body and soul
will be consigned to perdition. (Matt. x., 28; Luke xii., 5.) And in
another passage He says that He will disclaim all those who shall have
denied Him before men. (Matt. x., 33; Luke xii., 10.) These words, if we
are not altogether impervious to feeling, might well make our hair stand
on end. Be this as it may, this much is certain; if these things do not
move us as they ought, nothing remains for us but a fearful judgment.
(Heb. x., 27.) All the words of Christ having proved unavailing, we
stand convinced of gross infidelity.
It is in vain for us to allege that pity should be shown us, inasmuch as
our nature is so frail; for it is said, on the contrary, that Moses,
having looked to God by faith, was fortified so as not to yield under
any temptation. Wherefore, when we are thus soft and easy to bend, it is
a manifest sign, I do not say that we have no zeal, no firmness, but
that we know nothing either of God or His kingdom. When we are reminded
that we ought to be united to our Head, it seems to us a fine pretext
for exemption to say that we are men. But what were those who have
trodden the path before us? Indeed, had we nothing more than pure
doctrine, all the excuses we could make would be frivolous; but having
so many examples which ought to supply us with the strongest proof, the
more deserving are we of condemnation.
There are two points to be considered. The first is, that the whole body of
the Church in general has always been, and to the end will be, liable to
be afflicted by the wicked, as is said in the Psalms (Psalms cxxix., 1),
"From my youth up they have tormented me, and dragged the plow over me
from one end to the other." The Holy Spirit there brings in the ancient
Church, in order that we, after being much acquainted with her afflictions,
may not regard it as either new or vexatious when the like is done to
ourselves in the present day. St. Paul, also, in quoting from another
Psalm (Rom. vii., 36; Psalm xliv., 22), a passage which says, "We have
been led like sheep to the slaughter"; shows that that has not been for
one age only, but is the ordinary condition of the Church, and shall be.
Therefore, on seeing how the Church of God is trampled upon in the
present day by proud worldlings, how one barks and another bites, how
they torture, how they plot against her, how she is assailed incessantly
by mad dogs and savage beasts, let it remind us that the same thing was
done in all the olden time. It is true God sometimes gives her a truce
and time of refreshment, and hence in the Psalm above quoted it is said,
"He cutteth the cords of the wicked"; and in another passage (Psalm
cxxv., 3), "He breaks their staff, lest the good should fall away, by
being too hardly pressed." But still it has pleased Him that His Church
should always have to battle so long as she is in this world, her repose
being treasured up on high in the heavens. (Heb. iii., 9.)
Meanwhile, the issue of her afflictions has always been fortunate. At
all events, God has caused that tho she has been prest by many
calamities, she has never been completely crusht; as it is said (Psalm
vii., 15), "The wicked with all their efforts have not succeeded in that
at which they aimed." St. Paul glories in the fact, and shows that this
is the course which God in mercy always takes. He says (I Cor. iv., 12)
that we endure tribulations, but we are not in agony; we are
impoverished, but not left destitute; we are persecuted, but not
forsaken; cast down, but we perish not; bearing everywhere in our body
the mortification of the Lord Jesus, in order that His life may be
manifested in our mortal bodies. Such being, as we see, the issue which
God has at all times given to the persecutions of His Church, we ought
to take courage, knowing that our forefathers, who were frail men like
ourselves, always had the victory over their enemies by remaining firm
in endurance.
I only touch upon this article briefly to come to the second, which is
more to our purpose, viz., that we ought to take advantage of the
particular examples of the martyrs who have gone before us. These are
not confined to two or three, but are, as the apostle says (Heb. xii., 1),
"So great a cloud of witnesses." By this expression he intimates that
the number is so great that it ought, as it were, completely to engross
our sight. Not to be tedious, I will only mention the Jews, who were
persecuted for the true religion, as well under the tyranny of King
Antiochus as a little after his death. We can not allege that the number
of sufferers was small, for it formed, as it were, a large army of
martyrs. We can not say that it consisted of prophets whom God had set
apart from common people, for women and young children formed part of
the band. We can not say that they got off at a cheap rate, for they
were tortured as cruelly as it was possible to be. Accordingly, we hear
what the apostle says (Heb. xi., 35), that some were stretched out like
drums, not caring to be delivered, that they might obtain a better
resurrection; others were proved by mockery and blows, or bonds and
prisons; others were stoned or sawn asunder; others traveled up and
down, wandering among mountains and caves.
Let us now compare their case with ours. If they so endured for the
truth which was at that time so obscure, what ought we to do in the
clear light which is now shining? God speaks to us with open mouth; the
great gate of the kingdom of heaven has been opened, and Jesus Christ
calls us to Himself, after having come down to us that we might have
him, as it were, present to our eyes. What a reproach would it be to us
to have less zeal in suffering for the gospel than those who had only
hailed the promises afar off--who had only a little wicket opened
whereby to come to the kingdom of God, and who had only some memorial
and type of Jesus Christ? These things can not be exprest in a word, as
they deserve, and therefore I leave each to ponder them for himself.
The doctrine now laid down, as it is general, ought to be carried into
practise by all Christians, each applying it to his own use according
as may be necessary. This I say, in order that those who do not see
themselves in apparent danger may not think it superfluous as regards
them. They are not at this hour in the hands of tyrants, but how do they
know what God means to do with them hereafter? We ought therefore to be
so forearmed that if some persecution which we did not expect arrives,
we may not be taken unawares. But I much fear that there are many deaf
ears in regard to this subject. So far are those who are sheltered and
at their ease from preparing to suffer death when need shall be that
they do not even trouble themselves about serving God in their lives. It
nevertheless continues true that this preparation for persecution ought
to be our ordinary study, and especially in the times in which we live.
Those, again, whom God calls to suffer for the testimony of His name
ought to show by deeds that they have been thoroughly trained to patient
endurance. Then ought they to recall to mind all the exhortations which
were given them in times past, and bestir themselves just as the soldier
rushes to arms when the tempest sounds. But how different is the result.
The only question is how to find out subterfuges for escaping. I say
this in regard to the greater part; for persecution is a true touchstone
by which God ascertains who are His. And few are so faithful as to be
prepared to meet death boldly.
It is a kind of monstrous thing, that persons who make a boast of having
a little of the gospel, can venture to open their lips to give utterance
to such quibbling. Some will say, What do we gain by confessing our
faith to obstinate people who have deliberately resolved to fight
against God? Is not this to cast pearls before swine? As if Jesus Christ
had not distinctly declared (Matt viii., 38) that He wishes to be
confest among the perverse and malignant. If they are not instructed
thereby, they will at all events remain confounded; and hence confession
is an odor of a sweet smell before God, even tho it be deadly to the
reprobate. There are some who say, What will our death profit? Will it
not rather prove an offense? As if God hath left them the choice of
dying when they should see it good and find the occasion opportune. On
the contrary, we approve our obedience by leaving in His hand the profit
which is to accrue from our death.
In the first place, then, the Christian man, wherever he may be, must
resolve, notwithstanding dangers or threatings, to walk in simplicity as
God has commanded. Let him guard as much as he can against the ravening
of the wolves, but let it not be with carnal craftiness. Above all, let
him place his life in the hands of God. Has he done so?
Then if he happens to fall into the hands of the enemy, let him think
that God, having so arranged, is pleased to have him for one of the
witnesses of His Son, and therefore that he has no means of drawing back
without breaking faith with Him to whom we have promised all duty in
life and in death--Him whose we are and to whom we belong, even though
we should have made no promise.
In saying this I do not lay all under the necessity of making a full and
entire confession of everything which they believe, even should they be
required to do so. I am aware also of the measure observed by St. Paul,
altho no man was ever more determined boldly to maintain the cause of
the gospel as he ought. And hence it is not without cause our Lord
promises to give us, on such an occasion, "a mouth and wisdom" (Luke
xxi., 15); as if he had said, that the office of the Holy Spirit is not
only to strengthen us to be bold and valiant, but also to give us
prudence and discretion, to guide us in the course which it will be
expedient to take.
The substance of the whole is, that those who are in such distress are
to ask and obtain such prudence from above, not following their own
carnal wisdom, in searching out for a kind of loop-hole by which to
escape. There are some who tell us that our Lord Himself gave no answer
to those who interrogated Him. But I rejoin, First, That this does not
abolish the rule which He has given us to make confession of our faith
when so required. (I Peter iii., 15.) Secondly, That He never used any
disguise to save His life: and, Thirdly, That He never gave an answer so
ambiguous as not to embody a sufficient testimony to all that He had to
say; and that, moreover, He had already satisfied those who came to
interrogate Him anew, with the view not obtaining information, but
merely of laying traps to ensnare Him.
Let it be held, then, as a fixed point among all Christians, that they
ought not to hold their life more precious than the testimony to the
truth, inasmuch as God wishes to be glorified thereby. Is it in vain
that He gives the name of witnesses (for this is the meaning of the word
martyr) to all who have to answer before the enemies of the faith? Is it
not because He wished to employ them for such a purpose? Here every one
is not to look for his fellow, for God does not honor all alike with the
call. And as we are inclined so to look, we must be the more on our
guard against it. Peter having heard from the lips of our Lord Jesus
(John xxi., 18) that he should be led in his old age where he would not,
asked, What was to become of his companion John? There is not one among
us who would not readily have put the same question; for the thought
which instantly rises in our mind is, Why do I suffer rather than
others? On the contrary, Jesus Christ exhorts all of us in common, and
each of us in particular, to hold ourselves "ready," in order that
according as He shall call this one or that one, we may march forth in
our turn.
I explained above how little prepared we shall be to suffer martyrdom,
if we be not armed with the divine promises. It now remains to show
somewhat more fully what the purport and aim of these promises are--not
to specify them all in detail, but to show the principal things which
God wishes us to hope from Him, to console us in our afflictions. Now
these things, taken summarily, are three. The first is, that inasmuch as
our life and death are in His hand, He will preserve us by His might
that not a hair will be plucked out of our heads without His leave.
Believers, therefore, ought to feel assured into whatever hands they may
fall, that God is not divested of the guardianship which He exercises
over their persons. Were such a persuasion well imprinted on our hearts,
we should be delivered from the greater part of the doubts and
perplexities which torment us and obstruct us in our duty.
We see tyrants let loose: thereupon it seems to us that God no longer
possesses any means of saving us, and we are tempted to provide for our
own affairs as if nothing more were to be expected from Him. On the
contrary, His providence, as He unfolds it, ought to be regarded by us
as an impregnable fortress. Let us labor, then, to learn the full import
of the expression, that our bodies are in the hands of Him who created
them. For this reason He has sometimes delivered His people in a
miraculous manner, and beyond all human expectation, as Shadrach,
Meshach, and Abednego, from the fiery furnace, Daniel from the den of
lions; Peter from Herod's prison, where he was locked, chained, and
guarded so closely. By these examples He meant to testify that He holds
our enemies in check, altho it may not seem so, and has power to
withdraw us from the midst of death when He pleases. Not that He always
does it; but in reserving authority to Himself to dispose of us for life
and for death, He would have us to feel fully assured that He has us
under His charge; so that whatever tyrants attempt, and with whatever
fury they may rush against us, it belongs to Him alone to order our
life.
If He permits tyrants to slay us, it is not because our life is not dear
to Him, and held in a hundred times greater honor than it deserves. Such
being the case, having declared by the mouth of David (Psalm cxvi., 13),
that the death of the saints is precious in His sight, He says also by
the mouth of Isaiah (xxvi., 21), that the earth will discover the blood
which seems to be concealed. Let the enemies of the gospel, then, be as
prodigal as they will of the blood of martyrs, they shall have to
render a fearful account of it even to its last drop. In the present
day, they indulge in proud derision while consigning believers to the
flames; and after having bathed in their blood, they are intoxicated by
it to such a degree as to count all the murders which they commit mere
festive sport. But if we have patience to wait, God will show in the end
that it is not in vain He has taxed our life at so high a value.
Meanwhile, let it not offend us that it seems to confirm the gospel,
which in worth surpasses heaven and earth.
To be better assured that God does not leave us as it were forsaken in
the hands of tyrants, let us remember the declarations of Jesus Christ,
when He says (Acts ix., 4) that He Himself is persecuted in His members.
God had indeed said before, (Zech. ii., 8), "He who touches you touches
the apple of mine eye." But here it is said much more expressly, that if
we suffer for the gospel, it is as much as if the Son of God were
suffering in person. Let us know, therefore, that Jesus Christ must
forget Himself before He can cease to think of us when we are in prison,
or in danger of death for His cause; and let us know that God will take
to heart all the outrages which tyrants commit upon us, just as if they
were committed on His own Son.
Let us now come to the second point which God declares to us in His
promise for our consolation. It is, that He will so sustain us by the
energy of His Spirit that our enemies, do what they may, even with Satan
at their head, will gain no advantage over us. And we see how He
displays His gifts in such an emergency; for the invincible constancy
which appears in the martyrs abundantly and beautifully demonstrates
that God works in them mightily. In persecution there are two things
grievous to the flesh, the vituperation and insult of men, and the
tortures which the body suffers. Now, God promises to hold out His hand
to us so effectually, that we shall overcome both by patience. What He
thus tells us He confirms by fact. Let us take this buckler, then, to
ward off all fears by which we are assailed, and let us not confine the
working of the Holy Spirit within such narrow limits as to suppose that
He will not easily defeat all the cruelties of men.
Of this we have had, among other examples, one which is particularly
memorable. A young man who once lived with us here, having been
apprehended in the town of Tournay, was condemned to have his head cut
off if he recanted, and to be burned alive if he continued steadfast to
his purpose. When asked what he meant to do, he replied simply, "He who
will give me grace to die patiently for His name, will surely give me
grace to bear the fire." We ought to take this expression not as that of
a mortal man, but as that of the Holy Spirit, to assure us that God is
not less powerful to strengthen us, and render us victorious over
tortures, than to make us submit willingly to a milder death. Moreover,
we oftentimes see what firmness he gives to unhappy malefactors who
suffer for their crimes. I speak not of the hardened, but of those who
derive consolation from the grace of Jesus Christ, and by His means,
with a peaceful heart, undergo the most grievous punishment which can be
inflicted. One beautiful instance is seen in the thief who was converted
at the death of our Lord. Will God, who thus powerfully assists poor
criminals when enduring the punishment of their misdeeds, be so wanting
to His own people, while fighting for His cause, as not to give them
invincible courage?
The third point for consideration in the promises which God gives His
martyrs is, the fruit which they ought to hope for from their
sufferings, and in the end, if need be, from their death. Now, this
fruit is, that after having glorified His Name--after having edified the
Church by their constancy--they, will be gathered together with the Lord
Jesus into His immortal glory. But as we have above spoken of this at
some length, it is enough here to recall it to remembrance. Let
believers, then, learn to lift up their heads towards the crown of glory
and immortality to which God invites them, thus they may not feel
reluctant to quit the present life for such a recompense; and, to feel
well assured of this inestimable blessing, let them have always before
their eyes the conformity which they thus have to our Lord Jesus Christ;
beholding death in the midst of life, just as He, by the reproach of the
cross, attained to the glorious resurrection, wherein consists all our
felicity, joy, and triumph.
END OF VOL. I.