these things?--A. If thou seest a beauty in them beyond the beauty
of all other things (Psa 110:3).
Q. How else shall I know [that] he heareth me?--A. If thou desirest
them for their beauty's sake (Psa 90:14,17).
Q. How else should I know I shall have them?--A. When thy groanings
after them are beyond expression (Rom 8:26).[19]
Q. How else should I know, and so be encouraged to pray?--A.
When thou followest hard after God in all his ordinances for the
obtaining of them (Isa 4:1,3, 64:5).
Q. How else should I know?--A. When thou makest good use of that
little thou hast already (Rev 3:8).
Q. Are here all the good signs that my prayers shall be heard?--A.
No; there is one more without which thou shalt never obtain.
Q. Pray what is that?--A. Thou must plead with God, the name and
merits of Jesus Christ, for whose sake only God giveth thee
these things. If we ask any thing in his name, he heareth us, and
whatsoever you ask the Father in my name, saith Christ I will do
it (John 14:13,14).
Q. Doth God always answer presently?--A. Sometimes he doth, and
sometimes he doth not (Isa 30:19; Dan 10:12).
Q. Is not God's deferring, a sign of his anger?--A. Sometimes it
is not, and sometimes it is.
Q. When is it no sign of his anger?--A. When we have not wickedly
departed from him by our sins (Luke 18:7).
Q. When is it a sign of his anger?--A. When we have backslidden,
when we have not repented some former miscarriages (Hosea 5:14,15).
Q. Why doth God defer to hear their prayers that hath not wickedly
departed from him?--A. He loves to hear their voice, to try their
faith, to see their importunity, and to observe how they can
wrestle with him for a blessing (Cant 2:14; Matt 15:22-28; Luke
11:5-8; Gen 32:25-28).
Q. But is not deferring to answer prayer a great discouragement to
praying?--A. Though it is, because of our unbelief, yet it ought
not, because God is faithful. Therefore 'men ought always to pray,
and not to faint' (Luke 18:1-8).[20]
Of Self-Denial.
Q. I am glad you have thus far granted my request: but you told
me that there was another part of God's worship; pray repeat that
again?--A. It is self-denial.
Q. Now I remember it well; pray how do you prove that self-denial
is called a part of God's worship?--A. It is said of Abraham,
that when he went to offer up his son Isaac upon the altar for a
burnt-offering, which was to him a very great part of self-denial,
that he counted that act of his worshipping God.
Q. Will you be pleased to read the text?--A. Yes; 'And Abraham
said unto his young men, Abide ye here with the ass; and I and
the lad will go yonder and worship,' &c. This now was when he was
a-going to slay Isaac (Gen 22:5).
Q. What is self-denial?--A. It is for a man to forsake his ALL,
for the sake of Jesus Christ.
Q. Will you prove this by a scripture or two?--A. Yes; 'Whosoever
he be of you that forsaketh not all that he hath, he cannot be my
disciple' (Luke 14:33).
Q. Indeed this is a full place, can you give me one more?--A. Yes;
'What things were gain to me, those I counted loss for Christ. Yea,
doubtless, and I count all things but loss for the excellency of
the knowledge of Christ Jesus my Lord: for whom I have suffered
the loss of all things, and do count them but dung, that I may
win Christ,' &c. (Phil 3:7,8).
Q. These two are indeed a sufficient answer to my question; but pray
will you now give me some particular instances of the self-denial
of them that have heretofore been the followers of Christ?--A.
Yes; Abel denied himself to the losing of his blood (Gen 4:8).
Abraham denied himself to the losing of his country and his
father's house (Gen 12:1-4). Moses denied himself of a crown and
a kingdom, and of ease and tranquility (Heb 11:24-27). Joseph
denied himself of fleshly lusts (Gen 39:7-9).
Q. But these men each of them denied themselves but of some things,
did they?--A. You see Abel lost all, his blood and all; Abraham
lost his country to the hazard of his life (Gen 12:13). So did
Moses in leaving the crown and kingdom (Heb 11:27). And Joseph in
denying his mistress (Gen 39:10-15).
Q. Will you discourse a little particularly of self-denial?--A.
With all my heart.
Q. First then, pray in what spirit must this self-denial be
performed?--A. It must be done in the spirit of faith, of love,
and of a sound mind. Otherwise, if a man should sell all that he
hath and give to the poor, and his body to be burnt besides, it
would profit him nothing (1 Cor 13:1-3).
Q. Who are like to miscarry here?--A. They whose ends in self-denial
are not according to the proposals of the gospel.
Q. Who are they?--A. They that suffer through strife and vain-glory;
or thus, they who seek in their sufferings the praise of men more
than the glory of Christ, and profit of their neighbour.
Q. Who else are like to miscarry here?--A. They that have designs
like Ziba to ingratiate themselves by their pretended self-denial
into the affections of the godly, and to enrich themselves by this
means (2 Sam 16:1-4).
Q. Are there any other like to miscarry here?--A. Yes. They that
by denying themselves think with the Pharisee, to make themselves
stand more righteous in God's eyes than others (Luke 18:11,12).
Q. Who else are in danger of miscarrying here?--A. They who have
fainted in their works, they whose self-denial hath at last been
overcome by self-love (Gal 3:4, 6:9).
Q. Shall I propound a few more questions?--A. If you please.
Q. What then if a man promiseth to deny himself hereafter and not
now, is not this one step to this kind of worship?--A. No, by no
means; for the reason why this man refuseth to deny himself now,
is because his heart at present sticks closer to his lusts and
the world, than to God and Christ.[21]
Q. Can you give me a Scripture instance to make this out?--A.
Yes; Esau never intended for ever to part with the blessing, he
intended to have it hereafter; but God counted his not choosing
of it at present, a despising of it, and a preferring of his lusts
before it: and therefore when he would, God would not, but reject
both him and his tears (Gen 25:30-34; Heb 12:14-16).
Q. How and if a man shall say thus, I am willing to deny myself
in many things, though he cannot deny himself in all, is not this
one step in this part of this worship of God?--A. No, in no wise;
for this man doth, just like Saul, he will slay a part, and will
keep a part alive; the kingdom must be taken from him also (1 Sam
15).
Q. How if a man he willing to lose all but his life?--A. He that
'will save his life shall lose it,' but he that 'will lose his
life for my sake,' saith Christ, 'shall keep it unto life eternal'
(Matt 16:25; John 12:25).
Q. How if a man has been willing to lose all that he hath, but
is not now, will not God accept of his willingness in time past,
though he be otherwise now?--A. No; for the true disciple must
deny himself daily, take up his cross daily, and go after Jesus
Christ (Luke 9:23).
Q. But how if a man carrieth it well outwardly, so that he doth
not dishonour the gospel before men, may not this be counted
self-denial?--A. No, if he be not right at heart; for though man
looketh on the outward appearance, God looketh at the heart (1
Sam 16:7).
Q. But if I be afraid my heart may deceive me in this great work,
if hard things come upon me hereafter, is there no way to find
out whether it will deceive me then or no?--A. I will give you a
few answers to this question, and will shew you first whose heart
is like to deceive him in this work.
Q. Will you befriend me so much?--A. Yes. 1. He that makes not
daily conscience of self-denial, is very unlike to abide a disciple
for times to come, if difficult. Judas did not deny himself daily,
and therefore fell when the temptation came (John 12:6).
Q. Will you give me another sign?--A. Yes. He that indulgeth any
one secret lust under a profession, is not like to deny himself
in all things for Christ.
Q. Who are they that indulge their lusts?--A. They that make
provision for them, either in apparel, or diet, or otherwise (Rom
13:12-14; Isa 3:6-24; Amos 6:3-6).
Q. Who else do so?--A. They that excuse their sins, and keep them
disguised that they may not be reprehended, as Saul did, &c. (1
Sam 15:18-22).
Q. Who else are they that indulge their lusts?--A. They that heap
up to themselves such teachers as favour their lusts (2 Tim 4:3,4;
Isa 30:10).
Q. Who else do indulge their sins?--A. They that choose rather to
walk by the imperfect lives of professors than by the holy Word of
God: or thus, they that make the miscarriages of some good men an
encouragement unto themselves to forbear to be exact in self-denial,
these eat up the sins of God's people as men eat bread (Hosea
4:7-9).
Q. Will you now shew me who are like to do this part of God's
worship acceptably?--A. Yes; he whose heart is set against sin as
sin, is like to deny himself acceptably (Rom 7:13,14).
Q. Who else?--A. He that hath the sense and savour of forgiveness
of sins upon his heart (2 Cor 5:14).
Q. Who else is like to deny himself well?--A. He that hath his
affections set upon things above, where Christ sitteth at the
right hand of God (Col 3:1-5).
Q. Who else is like to deny himself well for Christ?--A. He that
seeth a greater treasure in self-denial, than in self-seeking (2
Cor 12:9-11; Heb 11:24-26).
Q. Are there none other signs of one that is like to do this part
of God's worship acceptably?--A. Yes; he that takes up his cross
daily, and makes Christ's doctrine his example (Luke 6:47,48; John
12:25,26).
Q. But how do you discover a man to be such a one?--A. He keepeth
this heart with all diligence, he had rather die than sin; ill
carriages of professors break his heart, nothing is so dear to
him as the glory of Christ (Prov 4:23; Num 11:15; Phil 3:18; Acts
20:24).[22]
Q. Pray, can yo give me some motive to self-denial?--A. Yes; the
Lord Jesus denied himself for thee; what sayest thou to that?
Q. Wherein did Christ deny himself for me?--A. He left his heaven
for thee, he denied for thy sake to have so much of this world
as hath a fox or a bird, and he spilt his most precious blood for
thee (John 6:38; Luke 9:58; 2 Cor 8:9; Rev 1:5).
Q. Can you give another motive to self-denial?--A. Yes; 'What shall
it profit a man, if he shall gain the whole world, and lose his
own soul?' (Mark 8:36).
Q. But why doth God require self-denial of them that will be
saved?--A. God doth not require self-denial as the means to obtain
salvation, but hath laid it down as a proof of the truth of a
man's affections to God and Christ.
Q. How is self-denial a proof of the truth of a man's affections
to God?--A. In that for the sake of his service, he leaveth all
his enjoyments in this world. Thus he proved Abraham's affections
(Gen 22:12). Thus he proved Peter's affections (Matt 4:18-22)
and thus he proved their affection that you read of in the gospel
(Luke 9:57-73).
Q. What reason else can you produce why God requireth self-denial?--A.
Self-denial is one of the distinguishing characters by which true
Christians are manifested from the feigned ones: for those that
are feigned, flatter God with their mouths, but their hearts seek
themselves; but the sincere, for the love that he hath to Christ,
forsaketh all that he hath for his sake (Psa 78:36,37; Eze
33:31,32).[23]
Q. Is there yet another reason why God requireth self-denial of
them that profess his name?--A. Yes; because by self-denial the
power and goodness of the truths of God are made manifest to the
incredulous world. For they cannot see but by the self-denial
of God's people, that there is such power, glory, goodness, and
desirableness in God's truth as indeed there is (Dan 3:16,28; Phil
1:12,13).
Q. Have you another reason why God requireth self-denial?--A. Yes;
because self-denial prepareth a man, though not for the pardon
of his sin, yet for that far more exceeding and eternal weight
of glory, that is laid up only for them that deny all that they
have for the Lord Jesus, his name, and cause in this world (2 Cor
4:8-10,17; 2 Thess 1:5,6).
Q. Before you conclude, will you give me a few instances of the
severity of God's hand upon some professors, that have not denied
themselves when called thereto by him?--A. Yes, willingly; Lot's
wife for but looking behind her towards Sodom, when God called
her from it, was stricken from heaven, and turned into a pillar
of salt; therefore remember Lot's wife (Gen 19:17,26; Luke 17:31,32).
Q. Can you give me another instance?--A. Yes; Esau for not denying
himself of one morsel of meat was denied a share in the blessing,
and could never obtain it after, though he sought it carefully
with tears (Gen 25:32-34; Heb 12:16,17).
Q. Have you at hand another instance?--A. Yes; Judas for not denying
himself, lost Christ, his soul, and heaven: and is continued the
great object of God's wrath among all damned souls (John 12:5,6;
Luke 22:3-6; Matt 26:14-16; Acts 1:25).
Q. Will you give me one more instance, and so conclude?--A. Yes;
Ananias and Sapphira his wife, did for the want of self-denial,
pull upon themselves such wrath of God, that he slew them, while
they stood in the midst before the apostles (Acts 5:1-11).
The Conclusion.
Before I wind up this discourse, I would lay down these few things
for you to consider of, and meditate upon.
I. Consider, that seeing every one by nature are accounted sinners;
it is no matter whether thy actual sins be little or great, few
or many, thy sinful nature hath already lain thee under the curse
of the law.
II. Consider, That therefore thou hast already ground for humiliation,
sins to repent of, wrath to fly from, or a soul to be damned.
III. Consider, That time stays not for thee, and also that as
time goes, sin increaseth; so that at last the end of thy time,
and the completing of thy sin, are like to come upon thee in one
moment.
IV. Bring thy last day often to thy bedside, and ask thy heart,
if this morning thou wast to die, if thou be ready to die or no.
V. Know it is a sad thing to lie a dying, and to be afraid to
die; to lie a dying and not to know whither thou art going; to lie
a dying, and not to know whether good angels or bad must conduct
thee out of this miserable world.
VI. Be often remembering what a blessed thing it is to be saved,
to go to heaven, to be made like angels, and to dwell with God
and Christ to all eternity.
VII. Consider how sweet the thought of salvation will be to thee
when thou seest thyself in heaven, whilst others are roaring in
hell.[24]
The Lord Jesus Christ be with thy spirit.
FOOTNOTES:
1. How awful the thought that persons should sit under so faithful
and searching a ministry, and still remain in their sins. Is it
so to the present day under a faithful ministry? then, Oh my soul,
how is it with thee?--Ed.
2. A painful recollection of his long and cruel imprisonment for
conscience sake led Bunyan to feel the value of liberty. Still he
forcibly appeals to his reader on the necessity of private judgment
in divine things. His twelve years' converse with God and his
word in prison had confirmed his principles; while divine love
had swallowed up the fear of man.--Ed.
3. Faith is the only principle that, by the power of the Holy Ghost,
can purify the heart. It leads the soul into holy communion with
a pure and holy God, and thus cleanses the heart.--Ed.
4. All mankind, as born into the world, show, as soon as the mental
powers open, aversion to God, to his purity, his law, his gospel;
the doctrines of grace and the work of the Spirit upon the heart.
A solemn proof of the universal taint given by original sin.--Ed.
5. By the word 'public' is to be understood a federal head, or the
representative of all his posterity. Adam's faith can only save
his own soul; his sin taints all his seed.--Ed.
6. A state of hostility to God plunges the soul into mental darkness,
rage, horror, anguish, despair, and endless and unutterable
misery and woe. How ought we to love the Lord Jesus for his GREAT
salvation!--Ed.
7. It is a very modern custom to have the place of execution within
a city--formerly they were always without--their position being
still noted by the name 'Gallow Knowe,' the knoll or mound of the
gallows; 'Gallowgate,' the gate or way leading to the gallows;
and so on. Happily for the well-being of society, these exhibitions
are less frequent than they formerly were.
8. 'That servant which knew his lord's will, and prepared not
himself, neither did according to his will, shall be beaten with
many stripes' (Luke 12:47)--Ed.
9. Which is the greatest sinner; he who invents scandal, or he who
encourages the inventor to retail it? If there were no receivers,
there would be no thieves.--Ed.
10. The terms in which this question is put, shows that the little
children here intended were capable of repentance and faith. That
Bunyan believed, as Toplady did, the salvation of all that die in
infancy by the atonement of Christ, there can be no doubt. 'In my
remarks on Dr. Rowell, I testified my firm belief that the souls
of all departed infants are with God in glory.' See the Introduction
to Toplady's Historic Proof.--Ed.
11. The knowledge of ourselves as vile and abominable, hopeless
and helpless, is an essential step towards our recovery. The next
step that leads to heaven, and lands us there, is to 'know the
only true God, and Jesus Christ whom he has sent,' as revealed in
the word of truth. 'This is eternal life.'--Ed.
12. The unrenewed heart is the sink of sin, the fountain of pollution.
'Out of the heart proceeds evil thoughts, murders, adulteries,
fornications, thefts, false witness, blasphemies; these defile a
man.' Create in us a clean heart, O God!--Ed.
13. No poor soul was more severely visited with these feelings
than Bunyan. 'Now I beheld the condition of the dog and toad; and
counted the state of every thing that God had made far better than
this state of mine.'--Grace Abounding, No. 104.--Ed.
14. How pointed and forcible is this illustration of the absurdity
of neglecting the Physician of souls, when the malady of sin is
felt. The more desperate our disease, the faster we should fly to
Christ for cure.--Ed.
15. The awful condition of the unconverted consists in their being
in a state of separation from God, insensible of that dismal state,
utterly unable to extricate themselves out of it, and loathsome
to God while they continue in it. Reader, do you recollect when
this was your state; if not, what hope is there that you have
passed from death unto life?--Ed.
16. The operation of faith is by steps. 'To open their eyes,' 'to
turn them from darkness to light,' 'from power of Satan to God,'
'forgiveness of sins,' 'the heavenly inheritance' (Acts 26:18).--Ed.
17. Under a fear lest he had spoken against Christ, Bunyan thus
expresses his misery; 'I fell into a very deep pause about the
most fearful state my sin had brought me to; and, lifting up my
head, I saw as if the sun did grudge to give me light, and as if
the very stones in the street, and tiles upon the houses, did bend
themselves against me.'--Grace Abounding, No. 186.--Ed.
18. 'The sacrifice of the wicked is an abomination to the Lord;
but the prayer of the upright is his delight. He loveth him that
followeth after righteousness' (Prov 15:8,9). That our prayers
may be heard, the heart should be right with God, and our souls
at peace with him through the Son of his love.--Mason.--Ed.
19. These are parts of a Christian's experience, admirably
illustrated in that extraordinary book by Bunyan, 'Grace Abounding
to the Chief of Sinners.'--Ed.
20. All-prevailing prayers must be offered up through the mediation of
Christ, in obedience to God's command, with an eye to his glory,
and for what is agreeable to his will and heavenly wisdom to grant.
'Lifting up holy hands, without wrath and doubting' (1 Tim 2:8).
God's service must be in faith, love, and purity of heart.--Ryland.--Ed.
21. How debased is the human heart, to delay one moment in giving
up its poor all for Christ. In him dwells the fulness of the Godhead;
he has unsearchable riches of wisdom and knowledge to bestow;
all-sufficient grace and strength, to enable us to do and suffer
his will; and everlasting glory at the close of our pilgrimage.--Ed.
22. No tongue can utter, or heart conceive, the unspeakable reward
which an unwearied, unfainting diligence in well-doing, attends
the humble believer; it begins in this world, and is consummated
in endless glory.--Ed.
23. Christian, you are not your own, you are bought with a price
far above all the treasures of the earth. You must not do as you
please, but study to do the will of your heavenly Father. The
man who is bent upon doing his own will, renounces the name of
Christian. REBEL against God is inscribed upon all who do not his
will.--Ed.
24. How blessed is the hope of the Christian; full of life, power,
and much assurance. The salvation by Christ is infinitely precious;
it redeems the souls from all possible misery, and introduces
it to the favour, love, and protection of almighty God, who will
save it from the ruins of time, till possessed of the riches of
eternity.--Ed.
***
SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS.
BY JOHN BUNYAN.
London: Printed for Benjamin Alsop, at the Angel and Bible in the
Poultry, 1684.
ADVERTISEMENT BY THE EDITOR.
THIS valuable treatise was first published in a pocket volume in
1684, and has only been reprinted in Whitfield's edition of Bunyan's
works, 2 vols. folio, 1767.
No man could have been better qualified to give advice to sufferers
for righteousness' sake, than John Bunyan: and this work is
exclusively devoted to that object. Shut up in a noisome jail,
under the iron hand of persecution, for nearly thirteen years, in
the constant fear of being hanged as a malefactor, for refusing
conformity to the national liturgy, he well knew what sufferings
were, and equally well did he know the sources of consolation.
It was wisely ordered by Divine Providence, that before the king
pardoned him, he had a legal return under the hand and seal of the
sheriff of Bedfordshire, certifying the reasons of this frightful
imprisonment. This is entered in the minutes of the Privy Council
on the 8th and 15th of May, 1672; and it proves that he was thus
cruelly punished for "being at conventicles for nonconformity" and
for no other cause. In this "Advice" we find his opinion on the
origin of persecution--the instruments--the motives--its cruelty--with
cautions, counsels, and support to the persecuted. He considers
persecution a strange anomaly,--"The reason is that Christianity
is a harmless thing--that be it never so openly professed it hurts
no man." Simple-hearted, honest John, thou dreamest. What wouldest
thou have thought of a system by which all would have been taught
to tag their laces and mend their own pots and kettles? What would
have become of thy trade as a brazier? Christianity teaches all
mankind not to trust in those empirics who profess to cure souls
for Peter's pence, tithes, mortuaries, and profits; but to go by
themselves to the Great Physician, and he will pour in his wine
and oil, his infallible remedies for a sin-sick soul, without
money and without price. To Bunyan this was not only harmless to
others, but the most boundless mercy that God could bestow upon
man. What could be more destructive to the hierarchy of popes,
cardinals, and papal nuncios of the Latin, with the patriarchs,
archimandrites, and papas of the Greek churches? A system by which
all their services are dispensed with, and priestly and prelatic
pride is leveled with the dust. Can we wonder that those who
preached the holy, humbling, self-denying doctrines of the cross,
were persecuted to the death? Bunyan's opinion is, that Satan
is the author of persecution, by which he intended to root out
Christianity. The whirlwind and the tempest drives away those who
are not rooted and grounded in the faith, some of whom may have
stood like stately cedars until the trying time of trial came.
But the humble Christian in such a season takes deeper root--a
stronger grasp. Faith, his anchor, is sure and steadfast; it enters
eternity and heaven, where Satan can find no entrance to disturb
its hold. In persecution, men are but the devil's tools, and little
think that they are doing his drudgery.
The man of God declares the truth in plain terms, "No one is a
Christian except he is born of God by the anointing of the Holy
One." Carnal men cannot endure this; and then "the game begins,"
how such troublesome fellows may be put out of the way, and their
families be robbed of their possessions to enrich the persecutors.
"The holy places, vestures, gestures--the shows and outward greatness
of false religion, are in danger." Their sumptuous ceremonies,
glorious ornaments, new-fashioned carriages,1 "will fall before
the simplicity and majesty of truth." The Christian falls out with
sin at home, and then with sinful ceremonies in divine worship.
With him all that is not prescribed in the word of God is forbidden.
Sentiments like these are a blow at the root of superstition with
all its fraudful emoluments. Hence the storms of persecution which
fall on the faithful followers of Christ. Antichrist declares the
excellency of human inventions to supply what he considers defects
in God's system.
Such is the mad folly of the human heart! Dust and ashes find fault
with a system which is the perfection of wisdom, mercy, and love.
And such their infatuation, that "none must be suffered to live and
breathe that refuseth conformity thereto." Mr. Bunyan's cautions
and counsels are full of peace--"submission to the powers that
be." Pray for the persecutor--return good for his evil. He is in
the hand of God, who will soon level him with the dust, and call
his soul to solemn judgment. Although the sufferer's cause is good,
do not run yourself into trouble--Christ withdrew himself--Paul
escaped by being lowered down the city wall in a basket. If they
persecute you in one city, flee to another. "A minister can quickly
pack up and carry his religion with him, and offer what he knows
of his God to another people." God is the support of his persecuted
ones. "His power in holding up some, his wrath in leaving of
others; his making of shrubs to stand, and his suffering of cedars
to fall; his infatuating of the counsels of men, and his making
of the devil to outwit himself; his giving of his presence to his
people, and his leaving of his foes in the dark; his discovering
the uprightness of the hearts of his sanctified ones, and laying
open the hypocrisy of others, is a working of spiritual wonders
in the day of his wrath, and of the whirlwind and storm." "Alas!
we have need of these bitter pills at which we so much winch and
shuck. The physician has us in hand. May God by these try and
judge us as he judges his saints, that we may not be condemned
with the world." Such were the feelings of John Bunyan after his
long sufferings; they are the fruits of a sanctified mind. Reader,
great are our mercies--the arm of the persecutor is paralysed by
the extension of the knowledge of Christ. Still we have to pass
through taunts and revilings, and sometimes the loss of goods; but
we are saved from those awful trials through which our pilgrim
forefathers passed. May our mercies be sanctified, and may grace
be bestowed upon us in rich abundance, to enable us to pity and
forgive those sects who, in a bye-gone age, were the tools of
Satan, and whose habitations were full of cruelty.--GEO. OFFOR.
TO THE CHRISTIAN READER. BELOVED, I thought it convenient, since
many at this day are exposed to sufferings, to give my advice
touching that to thee. Namely, that thou wouldest take heed to
thyself, and keep thy soul diligently, and not suffer thyself to
be entangled in those snares that God hath suffered to be laid in
the world for some. Beware of "men" in the counsel of Christ "for
they will deliver you up" (Matt 10:17). Keep thou therefore within
the bounds of uprightness and integrity towards both God and man:
for that will fortify, that will preserve thee, if not from, yet
under the rage of men, in a comfortable and quiet frame of heart.
Wherefore do that, and that only, that will justify thy innocency,
and that will help thee, not with forced speech, but with good
conscience, when oppressed, to make thy appeals to God, and to
the consciences of all men.
This is the advice that, I thank God, I have taken myself: for I
find that there is nothing, next to God and his grace by Christ,
that can stand one in such stead, as will a good and harmless
conscience.2
I hope I can say that God has made me a Christian: and a Christian
must be a harmless man, and to that end, must embrace nothing but
harmless principles. A Christian's business, as a Christian, is
to believe in Jesus Christ, and in God the Father by him; and to
seek the good of all about him, according as his place, state and
capacity in this world will admit, not meddling with other men's
matters, but ever following that which is good. A Christian is
a child of the kingdom of God, and that kingdom, take it as it
begins in grace, or as it is perfected in glory, is not of this
world but of that which is to come: and though men of old, as some
may now, be afraid of that kingdom: yet that kingdom will hurt
no man, neither with its principles, nor by itself. To instance
somewhat, Faith in Christ: what harm can that do? A life regulated
by a moral law, what hurt is in that? Rejoicing in spirit for the
hope of the life to come by Christ, who will that harm? Nor is the
instituted worship of our Lord of any evil tendency, Christianity
teaches us also to do our enemies good, to "Bless them that hate
us, and to pray for them that despitefully use us and persecute
us," and what evil can be in that? This is the sum of the Christian
religion, as by the word may be plainly made appear: wherefore I
counsel thee to keep close to these things, and touch with nothing
that jostleth therewith.
Nor do thou marvel, thou living thus, if some should be so foolish
as to seek thy hurt, and to afflict thee, because thy works are
good (1 John 3:12,13). For there is need that thou shouldest at
sometimes be in manifold temptations, thy good and innocent life
notwithstanding (1 Peter 1:6). For, to omit other things, there
are some of the graces of God that are in thee, that as to some
of their acts, cannot shew themselves, nor their excellency, nor
their power, nor what they can do: but as thou art in a suffering
state. Faith and patience, in persecution, has that to do, that
to shew, and that to perform, that cannot be done, shewed, nor
performed any where else but there. There is also a patience of
hope; a rejoicing in hope, when we are in tribulation, that is,
over and above that which we have when we are at ease and quiet.
That also that all graces can endure, and triumph over, shall not
be known, but when, and as we are in a state of affliction. Now
these acts of our graces are of that worth and esteem with God,
also he so much delighteth in them: that occasion through his
righteous judgment, must be ministered for them to shew their
beauty, and what bravery 3 there is in them.
It is also to be considered that those acts of our graces, that
cannot be put forth, or shew themselves in their splendour, but
when we Christianly suffer, will yield such fruit to those whose
trials call them to exercise, that will, in the day of God, abound
to their comfort, and tend to their perfection in glory (1 Peter
1:7; 2 Cor 4:17).
Why then should we think that our innocent lives will exempt us
from sufferings, or that troubles shall do us such harm? For verily
it is for our present and future good that our God doth send them
upon us. I count therefore, that such things are necessary for the
health of our souls, as bodily4 pains and labour are for [the
health of] the body. People that live high, and in idleness,
bring diseases upon the body: and they that live in all fullness
of gospel-ordinances, and are not exercised with trials, grow
gross, are diseased and full of bad humours in their souls. And
though this may to some seem strange: yet our day has given us
such an experimental proof of the truth thereof, as has not been
known for some ages past.
Alas! we have need of those bitter pills, at which we so winch and
shuck:5 and it will be well if at last we be purged as we should
thereby. I am sure we are but little the better as yet, though
the physician has had us so long in hand. Some bad humours may
possibly ere long be driven out: but at present the disease is so
high, that it makes some professors fear more a consumption will
be made in their purses by these doses, than they desire to be
made better in their souls thereby. I see that I still have need
of these trials; and if God will by these judge me as he judges
his saints, that I may not be condemned with the world, I will
cry, Grace, grace for ever. The consideration also that we have
deserved these things, much6 silences me as to what may yet happen
unto me. I say, to think that we have deserved them of God, though
against men we have done nothing, makes me lay my hand upon my
mouth, and causes me to hold my tongue. Shall we deserve correction?
And be angry because we have it! Or shall it come to save us? and
shall we be offended with the hand that brings it! Our sickness
is so great that our enemies take notice of it; let them know too
that we also take our purges patiently. We are willing to pay for
those potions that are given us for the health of our body, how
sick soever they make us: and if God will have us pay too for
that which is to better our souls, why should we grudge thereat?
Those that bring us these medicines have little enough for their
pains: for my part, I profess, I would not for a great deal, be
bound, for their wages, to do their work. True, physicians are for
the most part chargeable, and the niggards are too loth to part
with their money to them: but when necessity says they must either
take physic, or die: of two evils they desire to choose the least.
Why, affliction is better than sin, and if God sends the one to
cleanse us from the other, let us thank him, and be also content
to pay the messenger.
And thou that art so loth to pay for thy sinning, and for the means
that puts thee upon that exercise of thy graces, as will be for
thy good hereafter: take heed of tempting of God lest he doubleth
this potion unto thee. The child, by eating of raw fruit, stands
in need of physic, but the child of a childish humour refuseth to
take the potion, what follows but a doubling of the affliction,
to wit, frowns, chides, and further threatenings and a forcing
of the bitter pills upon him. But let me, to persuade thee to lie
down and take thy potion, tell thee, it is of absolute necessity,
to wit, for thy spiritual and internal health. For, First, Is
it better that thou receive judgment in this world, or that thou
stay for it to be condemned with the ungodly in the next? Second,
Is it better that thou shouldest, as to some acts of thy graces,
be foreign, and a stranger, and consequently that thou shouldest
lose that far more exceeding, and eternal weight of glory that is
prepared as the reward thereof? or that thou shouldest receive it
at the hand of God, when the day shall come that every man shall
have praise of him for their doings? Third, And I say again,
since chastisements are a sign of sonship, a token of love: and
the contrary a sign of bastardy, and a token of hatred (Heb 12:6-8;
Hosea 4:14). Is it not better that we bear those tokens and marks
in our flesh that bespeak us to belong to Christ, than those that
declare us to be none of his? For my part, God help me to choose
rather to suffer affliction with the people of God, than to enjoy
the pleasures of sin for a season: and God of his mercy prepare
me for his will. I am not for running myself into sufferings, but
if godliness will expose me to them, the Lord God make me more
godly still: for I believe there is a world to come. But, Christian
reader, I would not detain thee from a sight of those sheets in
thy hand: only let me beg of thee, that thou wilt not be offended
either with God, or men, if the cross is laid heavy upon thee.
Not with God, for he doth nothing without a cause, nor with men,
for they are the hand of God: and will they, nill they; 7 they are
the servants of God to thee for good (Psa 17:14; Jer 24:5). Take
therefore what comes to thee from God by them, thankfully. If the
messenger that brings it is glad that it is in his power to do thee
hurt, and to afflict thee; if he skips for joy at thy calamity:
be sorry for him; pity him, and pray to thy Father for him: he
is ignorant and understandeth not the judgment of thy God, yea he
sheweth by this his behavior, that though he, as God's ordinance,
serveth thee by afflicting of thee: yet means he nothing less than
to destroy thee: by the which also he prognosticates before thee
that he is working out his own damnation by doing of thee good.
Lay therefore the woeful state of such to heart, and render him
that which is good for his evil; and love for his hatred to thee;
then shalt thou shew that thou art acted by a spirit of holiness,
and art like thy heavenly Father. And be it so, that thy pity
and prayers can do such an one no good, yet they must light some
where, or return again, as ships come loaden from the Indies, full
of blessings into thine own bosom.
And besides all this, is there nothing in dark providences, for
the sake of the sight and observation of which, such a day may be
rendered lovely, when it is upon us? Is there nothing of God, of
his wisdom and power and goodness to be seen in thunder, and
lightning, in hailstones? in storms? and darkness and tempests?
Why then is it said, he "hath his way in the whirlwind and in the
storm" (Nahum 1:3). And why have God's servants of old made such
notes, and observed from them such excellent and wonderful things.
There is that of God to be seen in such a day as cannot be seen
in another. His power in holding up some, his wrath in leaving of
others; his making of shrubs to stand, and his suffering of cedars
to fall; his infatuating of the counsels of men, and his making
of the devil to outwit himself; his giving of his presence to his
people, and his leaving of his foes in the dark; his discovering
the uprightness of the hearts of his sanctified ones, and laying
open the hypocrisy of others, is a working of spiritual wonders
in the day of his wrath, and of the whirlwind and storm. These
days! these days are the days that do most aptly give an occasion
to Christians, of any, to take the exactest measures and scantlings
of ourselves. We are apt to overshoot, in days that are calm, and
to think ourselves far higher, and more strong than we find we be,
when the trying day is upon us. The mouth of Gaal and the boasts
of Peter were great and high before the trial came, but when that
came, they found themselves to fall far short of the courage they
thought they had (Judg 9:38). We also, before the temptation comes,
think we can walk upon the sea, but when the winds blow, we feel
ourselves begin to sink. Hence such a time is rightly said to be a
time to try us, or to find out what we are, and is there no good
in this? Is it not this that rightly rectifies our judgment about
ourselves, that makes us to know ourselves, that tends to cut off
those superfluous sprigs of pride and self-conceitedness, wherewith
we are subject to be overcome? Is not such a day, the day that
bends us, humbleth us, and that makes us bow before God, for our
faults committed in our prosperity? and yet doth it yield no good
unto us? we cold not live without such turnings of the hand of
God upon us. We should be overgrown with flesh, if we had not our
seasonable winters. It is said that in some countries trees will
grow, but will bear no fruit, because there is no winter there.
The Lord bless all seasons to his people, and help them rightly
to behave themselves, under all the times that go over them.
Farewell. I am thine to serve thee in the gospel, JOHN BUNYAN.
ADVICE TO SUFFERERS.
"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"--1 PETER 4:19.
This epistle was written to saints in affliction, specially those of
the circumcision, for whom this Peter was an apostle. And it was
written to them to counsel, and comfort them in their affliction.
To counsel them as to the cause, for which they were in afflictions,
and as to the right management of themselves, and their cause,
under their affliction. To comfort them also both with respect
to their present help from God, and also with reference to the
reward that (they faithfully continuing to the end) should of
God be bestowed upon them: all which we shall have occasion, more
distinctly, to handle in this following discourse. The text is a
conclusion, drawn from the counsel and comfort which the apostle
had afore given them in their suffering state. As who should say,
my brethren, as you are now afflicted, so sufferings are needful
for you, and therefore profitable and advantageous: wherefore be
content to bear them. And that you may indeed bear them with such
Christian contentedness, and patience as becomes you; commit the
keeping of your souls to your God as unto a faithful Creator. "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."
In this conclusion, therefore, we have three things very fit for
sufferers to concern themselves with. FIRST, A direction to a duty
of absolute necessity. SECOND, A description of the persons, who
are unto this, so necessary a duty, directed. THIRD, An insinuation
of the good effect that will certainly follow to those that after
a due manner shall take this blessed advice.
The duty so absolutely necessary is, that sufferers "commit
the keeping of their souls to God." The sufferers here intended,
are those "that suffer according to the will of God." The good
insinuated, that will be the effect of our true doing of this, is,
we shall find God "a faithful Creator." [FIRST--THE DUTY TO WHICH
SUFFERERS ARE DIRECTED.] We will first begin with the duty, that
sufferers are here directed to, namely, the committing of their
souls to God. "Let them--commit the keeping of their souls to him,
in well doing."
And I find two things in it that first call for explaining before
I proceed. 1. What we must here understand by "the soul." 2. What
by "committing" the soul to God.
1. For the first: "The soul," here, is to be taken for that most
excellent part of man, that dwelleth in the body; that immortal,
spiritual substance, that is, and will be capable of life, and
motion, of sense and reason; yea, that will abide a rational being,
when the body is returned to the dust as it was. This is that great
thing, that our Lord Jesus intends, when he bids his disciples in
a day of trial, fear him that can destroy both body and soul in
hell (Luke 12:5). That great thing, I say, that he there cautions
them to take care of. According to Peter here, "Let them commit
the keeping of their soul to him in well doing."
2. Now to "commit" this soul to God, is to carry it to him, to
lift it to him, upon my bended knees, and to pray him for the Lord
Jesus Christ's sake, to take it into his holy care, and to let it
be under his keeping. Also, that he will please to deliver it from
all those snares that are laid for it, betwixt this and the next
world, and that he will see that it be forthcoming, safe and sound,
at the great and terrible judgment, notwithstanding so many have
engaged themselves against it. Thus David committed his soul to
God, when he said "Arise, O Lord, disappoint him, cast him down:
deliver my soul, O Lord, from the wicked, which is thy sword" (Psa
17:13). And again, "Be pleased, O Lord, to deliver me: O Lord,
make hast to help me. Let them be ashamed and confounded together
that seek after my soul to destroy it" (Psa 40:13,14).
Thus, I have shewed you what the soul is, and what it is to commit
the soul to God. This then is the duty that the apostle here
exhorteth the sufferers to, namely, to carry their soul to God,
and leave it with him while they engage for his name in the world.
Now from the apostle's exhortation to this great duty, I will draw
these following conclusions.
Conclusion First, That when persecution is raised against a people,
there is a design laid for the ruin of those people's souls. This,
I say, doth naturally follow from the exhortation. Why else, need
they to commit the keeping of their souls to God. For by this
word, "Unto God to keep them," is suggested; there is that would
destroy them, and that therefore persecution is raised against
them. I am not so uncharitable, as to think, that persecuting
men design this. 8But I verily believe that the devil doth design
this, when he stirs them up to so sorry a work. In times of trial,
says Peter, "your adversary the devil walketh about as a roaring
lion, seeking whom he may devour" (1 Peter 5:8).
Alas! men in their acts of this nature, have designs that are
lower, and of a more inferior rank. Some of them look no higher
than revenge upon the carcass; than the spoiling of their neighbour
of his estate, liberty, or life; than the greatening of themselves
in this world, by the ruins of those that they have power to spoil.
Their "possessors slay them, and hold themselves not guilty: and
they that sell them say, Blessed be the Lord, for I am rich" (Zech
11:5).
Ay! But Satan will not be put off thus: it is not a bag of money,
or the punishing of the carcass of such a people, that will please
or satisfy him. It is the soul that he aims at; the ruin of the
precious soul that he hath bent himself to bring to pass. It is this
therefore that Peter here hath his heart concerned with. As, who
should say, My brethren, are you troubled and persecuted for your
faith? look to it, the hand of Satan is in this thing, and whatever
men drive at by doing as they do, the devil designs no less than
the damnation of your souls. Ware hawk, saith the falconer, when
the dogs are coming near her: especially if she be too much minding
of her belly, and too forgetful of what the nature of the dog is.
Beware Christian, take heed Christian; the devil is desirous to
have thee. And who could better give this exhortation than could
Peter himself. Who for not taking heed as to this very thing, had
like by the devil to have been swallowed up alive: as is manifest
to them that heedfully read, and consider how far he was gone,
when that persecution was raised against his Master (Luke 22).
When a tyrant goes to dispossess a neighbouring prince of what is
lawfully his own: the men that he employeth at arms to overcome,
and get the land, they fight for half-crowns, and the like, and
are content with their wages: But the tyrant is for the kingdom,
nothing will serve him but the kingdom.9 This is the case: Men
when they persecute, are for the stuff, but the devil is for the
soul, nor will any thing less than that satisfy him. Let him then
that is a sufferer "commit the keeping of his soul to God:" lest
stuff, and soul, and all be lost at once.
Conclusion Second, A second conclusion that followeth upon these
words, is this: That sufferers, if they have not a care, may be
too negligent as to the securing of their souls with God, even
when persecution is upon them. For these words, as they are an
instruction, so they are an awakening instruction; they call as to
people in danger; as to people, not so aware of the danger; or as
unto a people that forget, too much, that their souls, and the ruin
of them, are sought after by Satan, when trouble attends them for
the gospel sake. As, who should say, when troubles are upon you
for the gospel's sake, then take heed that you forget not to commit
your souls to the keeping of God. We are naturally apt with that
good man Gideon, to be threshing out our wheat, that we may hide
it from the Midianites (Judg 6:11). But we are not so naturally apt
to be busying ourselves to secure our souls with God. The reason
is, for that we are more flesh than spirit, and because the voice
of the world makes a bigger sound in our carnal mind, than the word
of God doth. Wherefore Peter, here, calls upon us as upon men of
forgetful minds, saying, Let them that suffer according to the
will of God, have a care of their souls, and take heed, that the
fears of the loss of a little of this world, do not make them
forget the fear of the losing of their souls. That sufferers are
subject to this, may appear by the stir and bustle that at such
a time they make to lock all up safe that the hand of man can
reach,10 while they are cold, chill, remiss, and too indifferent
about the committing of their soul to God to keep it. This is seen
also, in that many, in a time of trouble for their profession,
will study more to deceive themselves by a change of notions, by
labouring to persuade their consciences to admit them to walk more
at large, by hearkening to opinions that please and gratify the
flesh, by adhering to bad examples, and taking evil counsels, than
they will to make straight steps for their feet: and to commit
the keeping of their souls to God. What shall I say, have there
not been many, that so long as peace has lasted, have been great
swaggerers for religion, who yet so soon as the sun has waxed
warm, have flagged, have been discontented, offended, and turned
away from him that speaketh from heaven? All which is because men
are naturally apt to be more concerned for their goods, carnal
peace, and a temporal life, than they are about securing of their
souls with God. Wherefore I say, these words are spoken to awaken
us to the consideration of soul-concerns, and how that should be
safely lodged under the care, protection, and mercy of God, by
our committing of it to him, for that purpose, by Jesus Christ
our Lord.
Conclusion Third, Another conclusion that followeth upon this
exhortation, is this: That persecution doth, sometimes, so hotly
follow God's people, as to leave them nothing but a soul to care
for. They have had no house, no land, no money, no goods, no life,
no liberty, left them to care for. ALL IS GONE BUT THE SOUL.
Goods have been confiscated, liberty has been in irons, the life
condemned, the neck in a halter, or the body in the fire. So then
all, to such, has been gone, and they have had nothing left them
to care for, but their soul. "Let them commit the keeping of their
soul to God." This conclusion, I say, doth naturally flow from
the words. For that the apostle here doth make mention only of
the soul, as of that which is left, as of that which yet remains
to the sufferer of all that ever he had. Thus they served Christ;
they left him nothing but his soul to care for. Thus they served
Stephen; they left him nothing but his soul to care for, and they
both cared for that, "Father, into thy hands I commend my spirit,"
said Jesus (Luke 23:46). And, "Lord Jesus, receive my spirit,"
said Stephen (Acts 7:59). As for all other things, they were gone.
They parted the very clothes of Christ among themselves before his
face, even while he did hang pouring out his life before them,
upon the tree. "They parted my garments among them," said he,
"and upon my vesture did they cast lots" (Matt 27:35; Mark 15:24;
John 19:24). This also has oftentimes been the condition of later
Christians, all has been gone, they have been stripped of all,
nothing has been left them but "soul" to care for. Job said that he
had escaped with the skin of his teeth; and that is but a little:
but he doth not escape with so much, that loses all that he has,
life and all, we now except the soul. But,
Conclusion Fourth, Another thing that followeth from the words is
this; namely, That when the devil and wicked men have done what
they could, in their persecuting of the godly; they have yet had
their souls at their own dispose. 11 They have not been able to
rob them of their souls, they are not able to hurt their souls.
The soul is not in their power to touch, without the leave of God,
and of him whose soul it is. "And fear not them," saith Christ,
"which kill the body, but are not able to kill the soul" (Matt
10:28). This, I say, lies clear also in the text; for the exhortation
supposes, that whatever the sufferers, there made mention of, had
lost, they had yet their souls at their own dispose. Let them that
suffer, even to the loss of goods, liberty, or life, "commit the
keeping of their souls to God." As, who should say, though the
enemy hath reached them to their all, and stripped them of their
all, yet I know, that their soul is not among that all: For their
soul is yet free from them, at liberty, and may be disposed of,
even as the sufferer will. Wherefore, let him commit the keeping
of his soul to God, lest he also through his negligence or
carelessness be also spoiled of that. The sufferer, therefore,
hath his soul at his own dispose, he may give that away to God
Almighty, in spite of all that the devil and the world can do. He
may, indeed, see men parting his land, his household stuff, yea,
his very raiment among themselves, but they cannot so dispose of
his soul.12 They "have no more that they can do" (Luke 12:4).
Conclusion Fifth, Another conclusion that followeth from these
words is this, That a man, when he is a sufferer, is not able to
secure his own soul from the hand of hell by any other means, but
by the committing of the keeping thereof to God. Do you suffer?
Are you in affliction for your profession? Then keep not your
soul in your own hand, for fear of losing that with the rest. For
no man "can keep alive his own soul" (Psa 22:29). No, not in the
greatest calm; no, not when the lion is asleep: how then should
he do it at such a time, when the horrible blast of the terrible
ones shall beat against his wall. The consideration of this was
that that made holy Paul, who was a man upon whom persecution
continually attended, commit his soul to God (Acts 20:22-24; 2 Tim
1:12). God, as I shall shew you by and by, is he, and he alone
that is able to keep the soul, and deliver it from danger. Man
is naturally a self-deceiver, and therefore is not to be trusted,
any farther than as the watchful eye of God is over him. But as
to his soul, he is not to be trusted with that at all, that must
be wholly committed to God, left altogether with him; laid at
his feet, and he also must take the charge thereof, or else it is
gone, will be lost, and will perish for ever and ever. Wherefore
it is a dangerous thing for a man that is a sufferer, to be a senseless
man, as to the danger that his soul is in, and a prayerless man,
as to the committing of the keeping of it to God. For he that
is such, has yet his soul, and the keeping thereof, in his own
deceitful hand. And so has he also that stays himself upon his
friends, upon his knowledge, the promise of men, or the mercy of
his enemies, or that has set in his mind a bound to himself, how
far he will venture for religion, and where he will stop. This
is the man that makes not God his trust, and that therefore will
surely fall in the day of his temptation. Satan, who now hunteth
for the precious soul to destroy it, has power, as well as policy,
beyond what man can think. He has power to blind, harden, and to
make insensible, the heart. He also can make truth in the eyes of
the suffering man, a poor, little, and insignificant thing. Judas
had not committed the keeping of his soul to God, but abode in
himself, and was left in his tabernacle: and you by and by see
what a worthy price he set upon himself, his Christ, and heaven,
and all. All to him was not now worth thirty pieces of silver.
And as he can make truth in thy esteem to be little, so he can make
sufferings great, and ten times more terrible, than he that hath
committed the keeping of his soul to God shall ever find them.
A jail shall look as black as hell, and the loss of a few stools
and chairs, as bad as the loss of so many bags of gold. 13 Death
for the Saviour of the world, shall seem to be a thing both
unreasonable and intolerable. Such will choose to run the hazard
of the loss of a thousand souls, in the way of the world, rather
than the loss of one poor, sorry, transitory life for the holy
Word of God. But the reason, as I said, is, they have not committed
the keeping of their soul to God. For he that indeed has committed
the keeping of his soul to that great one, has shaken his hands of
all things here. Has bid adieu to the world, to friends, and life:
and waiteth upon God in a way of close keeping to his truth, and
walking in his ways, having counted the cost, and been persuaded
to take what cup God shall suffer the world to give him for so
doing.
Conclusion Sixth, Another conclusion that followeth from these
words, is, That God is very willing to take the charge and care
of the soul (that is committed unto him) of them that suffer for
his sake in the world. If this were not true, the exhortation
would not answer the end. What is intended by, "Let him commit the
keeping of his soul to God," but that the sufferer should indeed
leave that great care with him; but if God be not willing to
be concerned with such a charge, what bottom14 is there for the
exhortation? But the exhortation has this for its bottom, therefore
God is willing to take the charge and care of the soul of him
that suffereth for his name in this world. "The Lord redeemeth the
soul of his servants: and none of them that trust in him shall
be desolate" (Psa 34:22; 1 Sam 25:28,29). None, not one that
committeth his soul to God's keeping in a way of well doing, but
shall find him willing to be concerned therewith. Ay, this, saith
the sufferer, if I could believe this, it would rid me of all my
fears. But I find myself engaged for God, for I have made a profession
of his name, and cannot arrive to this belief that God is willing
to take the charge and care of my soul. Wherefore I fear, that if
trials come so high, as that life, as well as estate, must go, that
both life, and estate, and soul, and all will be lost at once.
Well, honest heart, these are thy fears, but let them fly away, and
consider the text again, "Let them that suffer according to the
will of God, commit the keeping of their souls to him,--as unto
a faithful Creator." These are God's words, Christ's words, and
the invitation of the Holy Ghost. When, therefore, thou readest
them, be persuaded that thou hearest the Father, and the Son, and
the Holy Ghost, all of them jointly and severally speaking to thee
and saying, Poor sinner, thou art engaged for God in the world,
thou art suffering for his Word: leave thy soul with him as with
one that is more willing to save it, than thou art willing he
should: act faith, trust God, believe his Word, and go on in thy
way of witness-bearing for him, and thou shalt find all well, and
according to the desire of thy heart at last. True, Satan will
make it his business to tempt thee to doubt of this, that thy way
be made yet more hard and difficult to thee. For he knows that
unbelief is a soul-perplexing sin, and makes that which would
otherwise be light, pleasant, and easy, unutterably heavy and
burdensome to the sufferer. Yea, this he doth in hope to make
thee at last, to cast away thy profession, thy cause, thy faith,
thy conscience, thy soul, and all. But hear what the Holy Ghost
saith again: "He shall spare the poor and needy, and shall save
the souls of the needy. He shall redeem their soul from deceit and
violence: and precious shall their blood be in his sight" (Psa
72:13,14). These words also are spoken for the comfort of sufferers,
ver. 12. "For he shall deliver the needy when he crieth; the poor
also, and him that hath no helper." Wherefore, let them that are
God's sufferers, pluck up a good heart; let them not be afraid to
trust God with their souls, and with their eternal concerns. Let
them cast all their care upon God, for he careth for them (1 Peter
5:7).
But I am in the dark.
I answer, never stick at that. It is most bravely done, to trust
God with my soul in the dark, and to resolve to serve God for
nothing, rather than give out. Not to see, and yet to believe, and
to be a follower of the Lamb, and yet to be at uncertainty, what
we shall have at last, argues love, fear, faith, and an honest
mind, and gives the greatest sign of one that hath true sincerity
in his soul. It was this that made Job and Peter so famous, and
the want of it that took away much of the glory of the faith of
Thomas (Job 1:8-10,21; Matt 19:27; John 20:29). Wherefore believe,
verily, that God is ready, willing, yea, that he looks for, and
expects that thou who art a sufferer shouldest commit the keeping
of thy soul to him, as unto a faithful Creator.
Conclusion Seventh. Another conclusion that followeth from these
words is this, namely, That God is able, as well as willing, to
secure the souls of his suffering saints, and to save them from
the evil of all their trials, be they never so many, divers, or
terrible. "Let him commit the keeping of his soul to God," but to
what boot, if he be not able to keep it in his hand, and from the
power of him that seeks the soul to destroy it? But "my Father
which gave them me," saith Christ, "is greater than all; and no
man is able to pluck them out of my Father's hand" (John 10:29).
So then there can be no sorrow, affliction, or misery invented,
by which the devil may so strongly prevail, as thereby to pluck
the soul out of the hand of him who has received it, to keep it
from falling, and perishing thereby. The text therefore supposeth
a sufficiency of power in God to support, and a sufficiency of
comfort and goodness to embolden the soul to endure for him: let
Satan break out, and his instruments too, to the greatest degree
of their rage and cruelty.
1. There is in God a sufficiency of power to keep them that have
laid their soul at his foot to be preserved. And hence he is called
the soul-keeper, the soul-preserver, (Prov 24:12) "The Lord is thy
keeper: the Lord is thy shade upon thy right hand. The sun shall
not smite thee by day, nor the moon by night. The Lord shall
preserve thee from all evil: he shall preserve thy soul" (Psa
121:5-7). "The sun shall not smite thee": that is, persecution
shall not dry and wither thee away to nothing (Matt 13:6,21). But
that notwithstanding, thou shalt be kept and preserved, carried
through and delivered from all evil. Let him therefore commit the
keeping of his soul to him, if he is in a suffering condition,
that would have it secured and found safe and sound at last. For,
(1.) Then thine own natural weakness, and timorousness shall not
overcome thee.--For it shall not be too hard for God. God can
make the most soft spirited man as hard as an adamant, harder than
flint, yea harder than the northern steel. "Shall iron break the
northern iron and the steel?" (Jer 15:12). The sword of him is
[used] in vain that lays at a Christian, when he is in the way of
his duty to God: if God has taken to him the charge and care of
his soul, he can shoe him with brass, and make his hoofs of iron
(Deut 33:25). "He can strengthen the spoiled against the strong,
so that the spoiled shall come against the fortress" (Amos 5:8;
Eze 13:9).
He can turn thee into another man, and make thee that which thou
never wast. Timorous Peter, fearful Peter, he could make as bold
as a lion. He that at one time was afraid of a sorry girl, he could
make at another to stand boldly before the council (Matt 26; Acts
4:13). There is nothing too hard for God. He can say to them that
are of a fearful heart, "Be strong, fear not" (Isa 35:4). He can
say, Let the weak say I am strong; by such a word, by which he
created the world (Zech 12:8).
(2.) Thine own natural darkness and ignorance shall not cause thee
to fall; thy want of wit he can supply.--He can say to the fools,
be wise; not only by way of correction, but also by way of
instruction too. He "hath chosen the foolish things of the world
to confound the wise;--yea, things which are despised,--and things
which are not, hath God chosen to bring to nought things that are"
(1 Cor 1:27,28). Wisdom and might are his: and when, and where
he will work, none can at all withstand him. He can give thee the
Spirit of wisdom and revelation in the knowledge of his Son (Eph
1:17). Yea, to do this, is that which he challengeth, as that
which is peculiar to himself. "Who hath put wisdom in the inward
parts? or who hath given understanding to the heart?" (Job 38:36).
And that he will do this that he hath promised, yea, promised to
do it to that degree, as to make his, that shall be thus concerned
for him, to top, and overtop all men that shall them oppose. I, saith
he, "will give you a mouth and wisdom, that all your adversaries
shall not be able to gainsay nor resist" (Luke 21:15).
(3.) Thine own doubts and mistrusts about what he will do, and about
whither thou shalt go, when thou for him hast suffered awhile, he
can resolve, yea, dissolve, crush, and bring to nothing.--He can
make fear flee far away: and place heavenly confidence in its room.
He can bring invisible and eternal things to the eye of thy soul,
and make thee see that in those things in which thine enemies shall
see nothing, that thou shalt count worth the loss of ten thousand
lives to enjoy. He can pull such things out of his bosom, and
can put such things into thy mouth; yea, can make thee choose to
be gone, though through the flames, than to stay here and die in
silken sheets. Yea, he can himself come near and bring his heaven
and glory to thee. The Spirit of glory and of God resteth upon
them that are but reproached for the name of Christ (1 Peter 4:14).
And what the Spirit of glory is, and what is his resting upon his
sufferers, is quite beyond the knowledge of the world, and is but
little felt by saints at peace. They be they that are engaged,
and that are under the lash of Christ; they are they, I say, that
have it and that understand something of it.
When Moses went up the first time into the mount to God, the people
reproached him for staying with him so long, saying, "As for this
Moses,--we wot not what is become of him" (Exo 32:1). Well, the
next time he went up thither, and came down, the Spirit of glory
was upon him; his face shone, though he wist it not, to his honour,
and their amazement (Exo 34:29-35). Also while Stephen stood before
the council to be accused, by suborned men, "All that sat in the
council, looking steadfastly on him, saw his face as it had been
the face of an angel" (Acts 6:15). Those that honour God, he will
honour, yea, will put some of his glory upon them, but they shall
be honoured. There is none can tell what God can do. He can make
those things that in themselves are most fearful and terrible
to behold, the most pleasant, delightful, and desirable things.
He can make a jail more beautiful than a palace; restraint, more
sweet by far than liberty. And "the reproach of Christ greater
riches than the treasures in Egypt" (Heb 11:26). It is said of
Christ, That "for the joy that was set before him, he endured the
cross, despising the shame" (Heb 12:2). But,
2. As there is in God a sufficiency of power to uphold, so there
is in him also a sufficiency of comfort and goodness to embolden
us: I mean communicative comfort and goodness. Variety of, and
the terribleness that attends afflictions, call, not only for the
beholding of things, but also a laying hold of them by faith and
feeling; now this also is with God to the making of HIS to sing in
the night. Paul and Silas sang in prison, the apostles went away
from the council rejoicing, when they had shamefully beaten them for
their preaching in the temple (Acts 5). But whence came this but
from an inward feeling by faith of the love of God, and of Christ,
which passeth knowledge? Hence he says to those under afflictions,
"Fear none of those things which thou shalt suffer" (Rev 2:10).
There are things to be suffered, as well as places to suffer in;
and there are things to be let into the soul for its emboldening,
as well as things to be showed to it (Rom 5:5).
Now the things to be suffered are many, some of which are thus counted
up: "They were tortured,--had cruel mockings and scourgings;--they
were stoned, were sawn asunder, were slain with the sword,--were
tempted;--they wandered about in sheep-skins, and goat-skins,
being destitute, afflicted, tormented" (Heb 11:35-37). These are
some of the things that good men of old have suffered for their
profession of the name of Jesus Christ. All which they were enabled
by him to bear, to bear with patience; to bear with rejoicing;
"knowing in themselves that they had in heaven a better, and an
enduring substance" (Heb 10:32-34). And it is upon this account
that Paul doth call to mind the most dreadful of his afflictions,
which he suffered for the gospel sake with rejoicing; and that he
tells us that he was most glad, when he was in such infirmities.
Yea, it is upon this account that he boasteth, and vaunteth it
over death, life, angels, principalities, powers, things present,
things to come, height, depth, and every other creature: for he
knew that there was enough in that love of God, which was set on
him through Christ, to preserve him, and to carry him through all
(2 Cor 12:9,10; Rom 8:37-39). That God has done thus, a thousand
instances might be given; and that God will still do thus, for
that we have his faithful promise (Isa 43:2; 1 Cor 10:13).
To the adversaries of the church these things have also sometimes
been shewed, to their amazement and confusion. God shewed to the
king of Babylon that he was with the three children in the fiery
furnace (Dan 3:24). God shewed to the king of Babylon again, that
he would be where HIS were, though in the lion's den (6:24).
Also, in later days, whoso reads Mr. Fox's Acts and Monuments, will
also find several things to confirm this for truth. God has power
over all plagues, and therefore can either heighten, or moderate
and lessen them at pleasure. He has power over fire, and can take
away the intolerable heat thereof. This those in the Marian days
could also testify, namely, Hauks and Bainham, and others, who
could shout for joy, and clap their hands in the very flames for
joy. God has power over hunger, and can moderate it, and cause
that one meal's meat shall go as far as forty were wont to do.
This is witness in Elias, when he went for his life to the mount
of God, being fled from the face of Jezebel (1 Kings 19:8). And
what a good night's lodging had Jacob when he fled from the face
of his brother Esau: when the earth was his couch, the stone15
his pillow, the heavens his canopy, and the shades of the night
his curtains16 (Gen 27:12-16).
I can do all things, said Paul, through Christ strengthening
me. And again, I take pleasure in infirmities, in reproaches, in
necessities, in persecutions, in distresses for Christ's sake. But
how can that be, since no affliction for the present seems joyous?
I answer, though they be not so in themselves, yet Christ, by
his presence, can make them so: for then his power rests upon us.
When I am weak, saith he, then I am strong; then Christ doth in
me mighty things: for my strength, saith Christ, is made perfect
in weakness; in affliction, for the gospel sake.
For when my people are afflicted and suffer great distress for
me, then they have my comforting, supporting, emboldening, and
upholding presence to relieve them: an instance of which you have
in the three children and in Daniel, made mention of before. But
what, think you, did these servants of the God of Jacob feel, feel
in their souls, of his power and comforting presence when they,
for his name, were suffering of the rage of their enemies,--while,
also, one, like the Son of God, was walking in the fire with the
three; and while Daniel sat and saw that the hands of the angels
were made muzzles for the lions' mouths.
I say, was it not worth being in the furnace and in the den to see
such things as these? O! the grace of God, and his Spirit and power
that is with them that suffer for him, if their hearts be upright
with him; if they are willing to be faithful to him; if they have
learned to say, here am I, whenever he calls them, and whatever
he calls them to. "Wherefore," when Peter saith, "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." He concludes,
that how outrageous, furious, merciless, or cruel soever the enemy
is, yet there, with him, they shall find help and succour, relief
and comfort; for God is able to make such as do so, stand.
Conclusion Eighth. We will now come to touch upon that which may
more immediately be called the reason of this exhortation; for,
although all these things that have been mentioned before may, or
might be called reasons of the point, yet there are those, in my
judgment, that may be called reasons, which are yet behind. As,
1. Because, when a man has, by faith and prayer, committed the
keeping of his soul to God, he has the advantage of that liberty
of soul to do and suffer for God that he cannot otherwise have. He
that has committed his soul to God to keep is rid of that care,
and is delivered from the fear of its perishing for ever. When
the Jews went to stone Stephen they laid their clothes down at
a distance from the place, at a young man's feet, whose name was
Saul, that they might not be a cumber or a trouble to them, as to
their intended work. So we, when we go about to drive sin out of
the world, in a way of suffering for God's truth against it,17 we
should lay down our souls at the feet of God to care for, that we
may not be cumbered with the care of them ourselves; also, that
our care of God's truth may not be weakened by such sudden and
strong doubts as will cause us faintingly to say, But what will
become of my soul? When Paul had told his son Timothy that he had
been before that lion Nero, and that he was at present delivered
out of his mouth, he adds, And the Lord shall deliver me from
every evil work, and will preserve me unto his heavenly kingdom.
He shall and will. Here is a man at liberty, here are no cumbersome
fears. But how came the apostle by this confidence of his well-being
and of his share in another world? Why, "he had committed the
keeping of his soul to God," compare 2 Timothy 1:12 with 4:18. For
to commit the keeping of the soul to God, if it be done in faith
and prayer, it leaves, or rather brings this holy boldness and
confidence into the soul.
Suppose a man in the country were necessitated to go to London,
and had a great charge of money to pay in there; suppose, also,
that the way thither was become exceeding dangerous because of the
highwaymen that continually abide therein,--what now must this
man do to go on his journey cheerfully? Why, let him pay in his
money to such an one in the country as will be sure to return it
for him at London safely. Why, this is the case, thou art bound for
heaven, but the way thither is dangerous. It is beset everywhere
with evil angels, who would rob thee of thy soul, What now? Why,
if thou wouldest go cheerfully on in thy dangerous journey, commit
thy treasure, thy soul, to God to keep; and then thou mayest say,
with comfort, Well, that care is over: for whatever I meet with in
my way thither, my soul is safe enough: the thieves, if they meet
me, can not come at that; I know to whom I have committed my soul,
and I am persuaded that he will keep that to my joy and everlasting
comfort against the great day.18
This, therefore, is one reason why we should, that suffer for
Christ, commit the keeping of our souls to God; because a doubt
about the well-being of that will be a clog, a burden, and an
affliction to our spirit: yea, the greatest of afflictions, whilst
we are taking up our cross and bearing it after Christ. The joy of
the Lord is our strength, and the fear of perishing is that which
will be weakening to us in the way.
2. We should commit the keeping of our souls to God, because the
final conclusion that merciless men do sometimes make with the
servants of God is all on a sudden. They give no warning before
they strike. We shall not need here to call you to mind about the
massacres that were in Ireland, Paris, Piedmont, and other places,
where the godly, in the night before they were well awake, had,
some of them, their heart blood running on the ground. The savage
monsters crying out, Kill, kill, from one end of a street or a
place to the other. This was sudden; and he that had not committed
his soul to God to keep it was surely very hard put to it now;
but he that had done so was ready for such sudden work. Sometimes,
indeed, the axe, and halter, or the faggot is shewed first; but
sometimes, again, it is without that warning. Up, said Saul to Doeg,
the Edomite, and slay the priests of the Lord (1 Sam 22:11,18,19).
Here was sudden work: fall on, said Saul, and Doeg fell upon them,
"and slew on that day four score and five persons that did wear a
linen ephod." "Nob, also, the city of the priests, smote he with
the edge of the sword, both men and women, children and sucklings,"
&c. Here was but a word and a blow. Thinkest thou not, who readest
these lines, that all of these who had before committed their soul
to God to keep were the fittest folk to die?
"And immediately the king sent an executioner, and commanded his
head to be brought" (Mark 6:27). The story is concerning Herod
and John the Baptist: Herod's dancing girl had begged John the
Baptist's head, and nothing but his head must serve her turn;
well, girl, thou shalt have it. Have it? Ay, but it will be long
first. No; thou shalt have it now, just now, immediately. "And
immediately he sent an executioner, and commanded his head to be
brought."
Here is sudden work for sufferers; here is no intimation beforehand.
The executioner comes to John; now, whether he was at dinner, or
asleep, or whatever he was about, the bloody man bolts in upon
him, and the first word he salutes him with is, Sir, strip, lay
down your neck, for I am come to take away your head. But hold,
stay; wherefore? pray, let me commit my soul to God. No, I must not
stay; I am in haste: slap, says his sword, and off falls the good
man's head. This is sudden work; work that stays for no man; work
that must be done by and by; immediately, or it is not worth a
rush. I will, said she, that thou give me, by and by, in a charger,
the head of John the Baptist. Yea, she came in haste, and hastily
the commandment went forth, and immediately his head was brought.
3. Unless a man commits the keeping of his soul to God, it is a
question whether he can hold out and stand his ground, and wrestle
with all temptations. "This is the victory,--even our faith"; and
"who is he that overcometh the world, but he that believeth?" And
what encouragement has a man to suffer for Christ, whose heart
cannot believe, and whose soul he cannot commit to God to keep
it? And our Lord Jesus intimates as much when he saith, "Be thou
faithful unto death and I will give thee a crown of life." Wherefore
saith he thus? but to encourage those that suffer for his truth
in the world, to commit the keeping of their souls to him, and
to believe that he hath taken the charge and care of them. Paul's
wisdom was, that he was ready to die before his enemies were ready
to kill him. "I am now ready," saith he, "to be offered and the
time of my departure is at hand" (2 Tim 4:6).
This is, therefore, a thing of high concern; to wit, the committing
of the soul to God to keep it. It is, I say, of concern to do it
now, just now, quickly, whether thou art yet engaged or no; for
it is a good preparatory to, as well as profitable in, a time of
persecution: consider it, I say. The apostle Paul saith that he
and his companions were bold in their God, to profess and stand
to the word of God (1 Thess 2:2). But how could that be if they
had the salvation of their souls to seek, and that to be sure
they would have had, had they not committed the keeping of their
souls to him in well-doing?
Quest. But what is committing of the soul to God?
Answ. I have, in general, briefly spoken to that already, and now,
for thy further help, we will a little enlarge. Wherefore,
(1.) To commit is to deliver up to custody to be kept. Hence
prisoners, when sent to the jail, are said to be committed thither.
Thus Paul, "haling men and women, committing them to prison"
(Acts 8:3). And thus Joseph's master committed all his prisoners
to him, to his custody, to be kept there according to the law (Gen
39:22).
(2.) To commit, is not only to deliver up to custody, but to give
in charge; that that which is committed be kept safe, and not suffered
to be lost (Luke 16:11). Thus Paul was committed to prison, the
jailor being charged to keep him safely (Acts 16:23).
(3.) To commit, is to leave the whole disposal, sometimes, of that
which is committed to those to whom such thing is committed. Thus
were the shields of the temple committed to the guard (1 Kings
14:27) And Jeremiah to the hands of Gedaliah (Jer 39:14).
And thus thou must commit thy soul to God and to his care and
keeping. It must be delivered up to his care and put under his
custody. Thou mayest also, though I would speak modestly, give
him a charge to take the care of it. "Concerning my sons [and
concerning my daughters] and concerning the work of my hands, command
ye me" (Isa 45:11). Thou must also leave all the concerns of thy
soul and of thy being an inheritor of the next world wholly to
the care of God. He that doth this in the way that God has bid him
is safe, though the sky should fall. "The poor committeth himself
unto thee, thou art the helper of the fatherless" (Psa 10:14).
And for encouragement to do this, the Lord has bidden us, the
Lord has commanded us, the Lord expecteth that we should thus do.
Yea, thou art also bidden to commit thy way unto him (Psa 37:5).
Thy work unto him (Prov 16:3). Thy cause unto him (Job 5:8). Thy
soul to him, and he will take care of all. And if we do this, as
we should, God will not only take care of us and of our souls in
the general, but that our work and ways be so ordered that we may
not fail in either. "I have trusted," said David, "in the Lord,
therefore I shall not slide" (Psa 26:1).
Before I leave this, I will speak something of the way in which
this commitment of the soul to God must be; and that is, "in a way
of well-doing." Let them commit the keeping of their souls to him
"in well-doing"; or, in a way of well-doing. That is, therefore,
the course that a godly man should be found in, at, in, and after
he hath committed his soul to God to keep. And, as the apostle
says in another place, this is but a "reasonable service" (Rom
12:1). For if God be so gracious as to take care of my soul at my
request, why should not I also be so gracious as to be found in
a way of well-doing at his bidding? Take care, master, of me for
meat and wages, and I will take care, master, that thy work shall
be faithfully done. This is honest, and thus should Christians
say to God: and he that heartily, in this, shall mean as he saith,
shall find that God's ways shall be strength unto him.
A Christian is not to commit his soul unto God to keep, and so to
grow remiss, carnal, negligent, cold, and worldly; concluding as
if he had now bound God to save him, but sets himself at liberty
whether he will longer serve him in trying and troublesome times
or no. He must commit the keeping of his soul to him "in well-doing."
He may not now relinquish God's cause, play the apostate, cast
off the cross, and look for heaven notwithstanding. He that doth
thus will find himself mistaken, and be made to know at last that
God takes the care of no such souls. "If any man draws back," saith
he, "my soul shall have no pleasure in him." Wherefore, he that
committeth the keeping of his soul to God must do it in that way
which God has prescribed to him, which is in a way of well-doing.
Alas! alas! there is never such a word in it; it must be done in
a way of "well-doing." You must think of this that would commit
your souls to God in suffering and troublesome times. You must do
it in well-doing.
"In well-doing," that is, in persevering in ways of godliness,
both with respect to morals and also instituted worship. Thou,
therefore, that wouldest have God take care of thy soul, as thou
believest, so thou must do well; that is, do good to the poor, to
thy neighbour, to all men, especially to the household of faith.
Benjamin must have a Benjamin's mess; and all others, as thou art
capable, must feel and find the fruit of thy godliness. Thou must
thus serve the Lord with much humility of mind, though through
many difficulties and much temptation.
Thou must also keep close to gospel worship, public and private;
doing of those things that thou hast warrant for from the word,
and leaving of that or those things for others that will stick
to them--that have no stamp of God upon them. Thou must be found
doing of all with all thy heart, and if thou sufferest for so
doing, thou must bear it patiently. For what Peter saith to the
women he spake to, may be applied to all believers, "whose daughters
ye are," saith he, meaning Sarah's, "as long as ye do well, and
are not afraid with any amazement" (1 Peter 3:6).
So then, the man that has committed his soul to God to keep has
not at all disengaged himself from his duty, or took himself off
from a perseverance in that good work that, under a suffering
condition, he was bound to do before. No; his very committing of
his soul to God to keep it has laid an engagement upon him to abide
to God in that calling wherein he is called of God. To commit my
soul to God, supposes my sensibleness of hazard and danger; but
there is none [no danger] among men when the offence of the cross
is ceased. To commit my soul to God to keep, concludes my resolution
to go on in that good way of God that is so dangerous to my soul,
if God taketh not the charge and care thereof. For he that saith
in his heart, I will now commit my soul to God, if he knows what
he says, says thus: I am for holding on in a way of bearing of
my cross after Christ, though I come to the same end for so doing
as he came to before me. This is committing the soul to him in
well-doing. Look to yourselves, therefore, whoever you are that
talk of leaving your souls with God, but do live loose, idle,
profane, and wicked lives. God will not take care of such men's
souls; they commit them not unto him as they should. They do but
flatter him with their lips and lie unto him with their tongue,
and think to deceive the Lord; but to no purpose. "He that soweth
to the flesh shall of the flesh reap corruption." It is he that
sows to the Spirit that shall "reap life everlasting" (Gal 6:7,8).
[SECOND--A DESCRIPTION OF THE PERSONS WHO ARE DIRECTED TO COMMIT
THE KEEPING OF THEIR SOULS TO GOD.]
I shall now come to the second thing contained in the text, namely,
to give you a more distinct description of the men that are thus
bid to commit the keeping of their souls to God. And they are thus
described: they that "suffer according to the will of God." "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."
Two things are here to be inquired into. FIRST, What the apostle
here means by the will of God. SECOND, What suffering according
to the will of God is.
FIRST, For the will of God, it is divers ways taken in the scriptures;
as, sometimes, for electing, justifying, sanctifying acts of God;
sometimes for faith, good life, and sometimes for suffering for
his name (Rom 9; Eph 1:11; John 7:17; 1 John 3:23; 1 Thess 4:3;
Matt 7:21). But, by will of God here we must, First, Understand
HIS LAW AND TESTAMENT. Second, HIS ORDER AND DESIGNMENT.
[THE WILL OF GOD MEANS HIS LAW AND TESTAMENT.]
First, By his will I understand his law and testament. This
is called the revealed will of God, or that by which he has made
himself, and how he will be worshiped, known unto the children
of men. Now, I, understanding these words thus, must, before I go
further, make this distinction, to wit, that there is a difference
to be put betwixt them that suffer for the breach and those that
suffer for keeping of this law and testament; for though both of
them may suffer by the will of God, yet they are not both concerned
in this text. A malefactor that suffereth for his evil deeds the
due punishment thereof, suffereth, as other texts declare, according
to the will of God. But, I say, this text doth not concern itself
with them; for both this text and this epistle is writ for the
counsel and comfort of those that suffer for keeping the law and
testament of God; that suffer for well-doing (1 Peter 3:13,14,17;
4:13,14).
The man then that is concerned in this advice is he that suffereth
from the hands of men for keeping of the word of God; and this is
he that has licence, leave, yea, a command to commit the keeping
of his soul to God in well-doing, as unto a faithful Creator. We
will a little enlarge upon this.
[What it is to suffer according to the will of God, or his law and
testament.]
He that keepeth the word of God is such an one that has regard to
both the matter and manner thereof. The matter is the truth, the
doctrine contained therein; the manner is that comely, godly,
humble, faithful way of doing it which becomes a man that has to
do with the law and testament of God; and both these are contained
in the text. For, first, here is the will of God to be done; and
then, secondly, to be done according to his will. "Let them that
suffer according to his will": which words, I say, take in both
matter and manner of doing. So then, the man that here we have
to do with, and to discourse of, is a man that, in the sense now
given, suffereth. That which makes a martyr, is suffering for the
word of God after a right manner; and that is, when he suffereth,
not only for righteousness, but for righteousness' sake; not only
for truth, but of love to truth; not only for God's word, but
according to it, to wit, in that holy, humble, meek manner as the
word of God requireth. A man may give his body to be burned for
God's truth, and yet be none of God's martyrs (1 Cor 13:1-3). Yea,
a man may suffer with a great deal of patience, and yet be none
of God's martyrs (1 Peter 2:20). The one, because he wanteth that
grace that should poise his heart, and make him right in the manner
of doing; the other, because he wanteth that word of the Holy One
that alone can make his cause good, as to matter. It is, therefore,
matter and manner that makes the martyr; and it is this man that
is intended in the text which is aforesaid described. So then,
they that suffer for the law and testament of God in that holy
and humble manner that the Word requires, they are they that, by
this Word of God, are commanded to commit the keeping of their
souls to God.
From this consideration, two things present themselves to our
sight. 1. That a man may be a Christian, and suffer, and yet not
suffer, in the sense last given, according to the will of God. 2.
There have been, and may yet be a people in the world that have,
and may suffer in the sense of the apostle here, according to the
will of God.
[1. A Christian may suffer, but not in the sense of the apostle,
according to the will of God.]
A few words to the first of these, namely, that a man may be
a Christian, and suffer, and yet not suffer, in the sense of the
apostle in the text, "according to the will of God." He may be
a Christian and yet not suffer as a Christian. He may want the
matter, or, he may want the manner, of suffering as a Christian.
This is evident from what this apostle suggests in several places
of this epistle. For,
Saith he, "If ye be buffeted for your faults" (1 Peter 2:20). This
supposeth that a Christian may so be; for he speaketh here to the
same people, unto whom he speaketh in the text, though he putteth
them not under the same circumstance, as suffering for well-doing.
If ye be buffeted for your faults, for what God's word calls
faults, what thank have you from God, or good men, though you take
it patiently?
So again, "For it is better, if the will of God be so, that ye suffer
for well-doing, than for evil-doing" (1 Peter 3:17). Here it is
plainly supposed that a Christian man may suffer for evil-doing, yea,
that the will of God may be, that he should suffer for evil-doing.
For God, if Christians do not well, will vindicate himself by
punishing of them for their doing ill. Yea, and will not count
them worthy, though they be his own, to be put among the number
of those that suffer for doing well.
Again, "But let none of you suffer as a murderer, or as a thief, or
as an evildoer, or as a busybody in other men's matters" (1 Peter
4:15). These are cautions to Christians to persuade them to take
heed to themselves, their tongues and their actions, that all
be kept within the bounds of the Word. For it would be a foolish
thing to say, that these are cautions to persuade to take heed of
that, into which it is not possible one should fall. It is possible
for Christians to suffer for evil-doing, and therefore let Christians
beware; it is possible for Christians to be brought to public
justice for their faults, and therefore let Christians beware. It
is possible for Christians to suffer justly by the hand of the
magistrate, and therefore let Christians beware. This also is
insinuated in the text itself, and therefore let Christians beware.
The causes of this are many, some of which I shall now briefly
touch upon.
(1.) Sin is in the best of men: and as long as it is so, without
great watchfulness, and humble walking with God, we may be exposed
to shame and suffering for it. What sin is it that a child of God
is not liable to commit, excepting that which is the sin unpardonable?
Nor have we a promise of being kept from any other sin, but on
condition that we do watch and pray (Matt 26:41).
(2.) It is possible for a Christian to have an erroneous conscience
in some things, yea, in such things as, if God by his grace prevents
not, may bring us to public justice and shame. Abishai, though a
good man, would have killed the king, and that of conscience to
God, and love to his master (1 Sam 26:7,8). And had David delivered
him up to Saul for his attempt, he had in all likelihood died as
a traitor. Peter drew his sword, and would have fought therewith,
a thing for which he was blamed of his Master, and bid with a
threatening, to put it up again (Matt 26:52). Besides, oppression
makes a wise man mad; and when a man is mad what evils will he not
do? Further, The devil, who is the great enemy of the Christians,
can send forth such spirits into the world as shall not only disturb
men, but nations, kings, and kingdoms, in raising divisions,
distractions and rebellions. And can so manage matters that
the looser sort of Christians19 may be also dipped and concerned
therein. In Absalom's conspiracy against his father, there were
two hundred men called out of Jerusalem to follow him, "and they
went in their simplicity, not knowing any thing" (2 Sam 15:11). I
thank God I know of no such men, nor thing: but my judgment tells
me, that if Christians may be drawn into fornication, adultery,
murder, theft, blasphemy or the like, as they may; why should it
be thought impossible for them to be drawn in here. Wherefore I
say again, watch and pray, fear God, reverence his Word, approve
of his appointments, that you may be delivered from every evil
work and way. I said afore that the will of God may be, that a
Christian should suffer as an evil-doer; but then it is because
he keepeth not within the bounds of that, which is also called
the will of God. The will of God is, that sin should be punished,
though committed by the Christians; punished according to the
quality of transgressions: and therefore it is that he hath ordained
magistrates. Magistrates, to punish sin, though it be the sin of
Christians. They are the ministers of God, revengers, to execute
wrath, the wrath of God upon them that do evil (Rom 13). Wherefore,
though the Christian as a Christian is the only man at liberty,
as called thereunto of God; yet his liberty is limited to things
that are good: he is not licensed thereby to indulge the flesh.
Holiness and liberty are joined together, yea our call to liberty,
is a call to holiness.20 Seek, and you shall find, that a quiet
and peaceable life, in our respective places, under the government,
is that which we should pray for, to wit, that we may without
molestation, if it were "the will of God," spend our days in all
godliness and honesty among our neighbours. See 1 Timothy 2:1-8;
1 Peter 2:13-17.
[First. Caution to Christians as Christians.]--I would improve
this a little, and first, to Christians as Christians: beware the
cautions, that are here presented to you, be not neglected by
you. The evils are burning hot, as hot as a red hot iron. It is
the greatest blemish that can be to a Christian, to suffer as an
evil-doer. To say nothing of the reproach that such do bring to
the name of Christ, their Lord; to his law, their rule; and to
the Christian profession, which should be their glory: the guilt
and shame that evil actions will load the conscience with at such
a time, can hardly be stood under. The man that suffereth as an
evil-doer, and yet weareth the name of a Christian, what stumbling
blocks doth he lay in the way of the ignorant in a kingdom? The
devil told them before, that a Christian was a mischievous man; and
to suffer for evil-doing, confirms them in that belief. Consider
also the difficulties that surely such must meet with in the last
minutes of their life. For can it be imagined but that such an one
must have combats and conflicts at the last, who carry in their
consciences the guilt and condemnation that is due to their deeds,
to the place which magistrates have appointed for them to receive
the reward of their works at. Such an one bereaves not only his
own soul of peace, and his name of credit, but himself of life,
his friends of all cause of rejoicing, and casteth reproach upon
religion, as he is stepping out of the world. What shall I say,
Christians as Christians have other things to do than to concern
themselves in evil things, or to meddle in other men's matters.
Let us mind our own business, and leave the magistrate to his
work, office and calling among men also.
I speak now to them that are not by the king called to that employ.
A Christian as such has enough to do at home, in his heart, in
his house, in his shop, and the like. But if thou must needs be
meddling, consider what place, office, calling or relation, God
has put thee in, and busy thyself by the rule of the Word to a
conscientious performance of that. Nor shalt thou want dignity,
though thou art but a private Christian. Every Christian man is
made a king by Christ (Rev 5:10). But then, his dominion as such,
doth reach no further than to himself. He has not dominion over
another's faith (2 Cor 1:24). His office is to govern, and bridle,
and keep under, himself; to watch over himself, and to bring his
body into subjection to the will of God. The weapons that he has
for this purpose are not carnal, but spiritual, and mighty through
God. Let him govern then, if he will be a governor, his whole man
by the Word. Let him bring down, if he must be bringing down, his
own high imaginations, and every high thing that exalts itself
against the knowledge of God. If he must be a warrior, let him
levy war against his own unruly passions, and let him fight against
those lusts that war against his soul21 (2 Cor 10:3-5; Gal 5:17;
James 3:3-8; 1 Peter 2:11).
I say therefore, if thou wilt needs be a ruler, thou hast a tongue,
rule that; lusts, rule them; affections, govern them; yea, thou hast
excellent graces, manage them, cherish, strengthen and replenish
them according to the mind of that great one who has bestowed such
power to rule, upon thee. Mortify therefore your members which are
upon the earth; fornication, uncleanness, inordinate affection,
evil concupiscence, and covetousness, which is idolatry (Col 3:5).
Nor do I think that murmuring, shrinking, wincing, complaining,
and the like, when men, governors, lay a yoke upon our necks,
flow from any thing else, but love to our flesh, and distrust of
the faithfulness of God to manage men, things, and actions for
his church. The powers that be are ordered as well as ordained of
God. They are also always in God's hand, as his rod or staff for
the good and benefit of his people. Wherefore we ought with all
meekness and humbleness of mind to accept of what our God by them
shall please to lay upon us (1 Peter 5:6). By what I now say, I do
not forbid groaning and crying to God under affliction. I speak
against striving to deliver ourselves from the affliction. And
since men are, as I said, the rod, staff or sword in God's hand,
we should apply ourselves unto him in faith in a way of prayer,
intercession, supplication and giving of thanks for governors. For
since they are sent of God, they must needs come with some good in
their hand for us, also our prayers may make them more profitable
to us. And this we ought to do without wrath and doubting; for
this is that which is good, and acceptable unto God (1 Tim 2).
Besides, it is a sign that we forget ourselves when we complain for
the punishment of our sins. If we look into ourselves, and ways,
we shall see cause of more heavy stripes than yet God by men has
laid upon us. What sin has yet been suppressed by all that has
happened to us: if pride, covetousness, looseness, treacherous
dealing, schisms, and other things, redressed by all the affliction
that we have had? Yea, do we not grow worse and worse? Wherefore
then should we complain? Where is repentance, reformation, and
amendment of life amongst us? Why, then, do we shrink and winch.
For my part, I have ofttimes stood amazed both at the mercy of
God, and the favour of the Prince towards us; and can give thanks
to God for both: and do make it my prayer to God for the king, and
that God will help me with meekness and patience to bear whatever
shall befall me for my professed subjection to Christ, by men.
We are bid, as I said afore, to give thanks to God for all men,
for kings, and for all that are in authority. Because, as I said,
there is no man with whom we have to do, we doing as we should,
but he bringeth some good thing to us, or doth some good thing for
us. We will now descend from them that are supreme in authority,
and will come to inferior men: and suppose some of them to act
beyond measure, cruelly. What? Can no good thing come to us out
of this? Do not even such things as are most bitter to the flesh,
tend to awaken Christians to faith and prayer, to a sight of the
emptiness of this world, and the fadingness of the best it yields?
Doth not God by these things ofttimes call our sins to remembrance,
and provoke us to amendment of life? how then can we be offended
at things by which we reap so much good, and at things that God
makes so profitable for us? Doth not God, ofttimes, even take
occasions by the hardest of things that come upon us, to visit our
souls with the comforts of his Spirit, to lead us into the glory
of his word, and to cause us to savour that love that he has had
for us, even from before the world began, till now. A nest of bees
and honey did Samson find, even in the belly of that lion that
roared upon him. And is all this no good? or can we be without
such holy appointments of God? Let these things be considered by
us, and let us learn like Christians to kiss the rod, and love
it.
I have thought, again, my brethren, since it is required of us
that we give thanks to God for all these men, it follows that we
do with quietness submit ourselves under what God shall do to us
by them. For it seems a paradox to me, to give thanks to God for
them, that yet I am not willing should abide in that place that
God has set them in for me. I will then love them, bless them,
pray for them, and do them good. I speak now of the men that hurt
me as was hinted afore. And I will do thus, because it is good
so to do, because they do me good by hurting of me, because I
am called to inherit a blessing, and because I would be like my
heavenly Father. "Therefore if mine enemy hunger, let me feed him;
if he thirst, let me give him drink" 22 (Matt 5:43-48; 1 Peter 3:9;
Rom 12:17-20). (1.) We must see good in that, in which other men
can see none. (2.) We must pass by those injuries that other men
would revenge. (3.) We must shew we have grace, and that we are
made to bear what other men are not acquainted with. (4.) Many of
our graces are kept alive by those very things that are the death
of other men's souls.
Where can the excellency of our patience, of our meekness, of our
long-suffering, of our love, and of our faith appear, if it be
not under trials, and in those things that run cross to our flesh?
The devil, they say, is good when he is pleased. But Christ and
his saints, when displeased.23
Let us therefore covet to imitate Christ and the scripture saints.
Let us shew out of a good conversation, our works with meekness
of wisdom. Let us take heed of admitting the least thought in our
minds of evil, against God, the king, or them that are under him
in employ, because, the cup, the king, all men, and things are
in the hand of God (Psa 75:8; Prov 8:15; 21:1; Lam 3:37). And he
can make them better to us, than if they were as our flesh desireth
they should.
I have often thought that the best Christians are found in the
worst of times: and I have thought again, that one reason why we
are no better, is because God purges us no more (John 15). I know
these things are against the grain of the flesh, but they are not
against the graces of the Spirit. Noah and Lot, who so holy as
they, in the day of their affliction? Noah and Lot, who so idle
as they in the day of their prosperity? I might have put in David
too, who, while he was afflicted, had ways of serving God that were
special; but when he was more enlarged, he had ways that were not
so good. Wherefore the first ways of David are the ways that God
has commended: but the rest of his ways, such as had not pre-eminence
(2 Chron 17:3).
We have need of all, and of more than all that has yet befallen
us: and are to thank God, since his word and patience have done no
more good to us, that he hath appointed men to make us better.24
Wherefore for a conclusion, as we are to receive with meekness the
engrafted word of God, so also we are with patience to bear what
God, by man, shall lay upon us. O that saying of God to them of old,
"Why criest thou for thine affliction? thy sorrow is incurable for
the multitude of thine iniquity: because thy sins were increased,
I have done these things unto thee" (Jer 30:15). We have need
to consider of, and to sit still and be quiet, and reverence the
ordinance of God: I mean affliction. And until we can in truth
get hither in our spirits, I neither look to find very right
Christianity amongst us, nor much of God among professors. When I
think of Mordecai, and Daniel, yea, and of David too, and of the
behaviour of them all with respect to the powers that they were
under, I cannot but think that a sweet, meek, quiet, loving, godly
submission unto men for the Lord's sake, is an excellent token of
the grace of God in us. But,
[Second Caution to Weak Christians.]--As I cannot but condemn
the actions of such Christians as have been touched before, so I
would caution weak Christians not to be offended with true religion
for the miscarriages of their fellows. There are two things that
are very apt to be an occasion of offence to the weak: one is,
when the cross attends religion; the other is, when others that
profess religion do suffer for evil-doing. To both these I would
say this:--
1. Though the cross, indeed, is grievous to the flesh, yet we
should with grace bear up under it, and not be offended at it.
2. And as to the second, though we should and ought to be offended
with such miscarriage; yet not with religion, because of such
miscarriage. Some, indeed, when they see these things, take offence
against religion itself; yea, perhaps, are glad of the occasion,
and so fall out with Jesus Christ, saying to him, because of the
evils that attend his ways, as the ten tribes said to Rehoboam, the
son of Solomon the king, "What portion have we in David? neither
have we inheritance in the son of Jesse; to your tents, O Israel:
now see to thine own house, David," (1 Kings 12:16); and so go
quite away from him, and cleave no more unto him, to his people,
or to his ways: but this is bad. Shun, therefore, the evil ways
of Christians, but cleave to the way that is Christian: cast away
that bad spirit that thou seest in any, but hold fast to thy Head
and Lord. Whither canst thou go? the Lord Jesus has the words
of eternal life (John 6:68). Whither wilt thou go? there is
not salvation in any other (Acts 4:12). Take heed, therefore, of
picking a quarrel with Jesus Christ, and with his ways, because
of the evil-doings of some of his followers. Judas sold him, Peter
denied him, and many of his disciples went back and did walk no
more with him; but neither himself nor his ways were the worse
for that. Beware, therefore, that thou truly distinguish between
the good ways of Jesus Christ and the evil ways of them that
profess him; and take not an occasion to throw away thy own soul
down the throat of hell, because others have vilely cast away
their lives by transgressing of the law of God. Nay, let other
men's faults make thee more wary; let other men's falls make thee
look better to thy goings: shun the rock that he that went before
thee did split his ship against; and cry to God to lead thee in
a path that is plain and good, because of thy observers.
Further, Let not opposite Christians rejoice when they see that
evil hath taken their brother by the heel. Hate the garment, the
thing that is bad, and by which the name, and fame, and life of
thy brother is so vilely cast away, thou shouldest; and take good
heed lest it also touch thee, but yet thou shouldest pity thy
brother, mourn for his hard hap, and grieve that a thing so much
unbecoming Christianity should be suffered to show the least part
of itself among any of those that profess the gospel.
Directions for the shunning of suffering for evil-doing, are they
that come next to hand.
Direction 1. Therefore, wouldest thou not suffer as an evil-doer,
then take heed of committing of evil. Evil courses bring to evil
ends; shun all appearance of evil, and ever follow that which is
good. And if ye be followers of that which is good, who will harm
you (1 Peter 3:13)? Or if there should be such enemies to goodness
in the world as to cause thee for that to suffer, thou needest
not be ashamed of thy suffering for well-doing, nor can there be
a good man, but he will dare to own and stand by thee in it. Yea,
thy sufferings for that will make thee happy, so that thou canst
by no means be a loser thereby.
Direction 2. Wouldest thou not suffer for evil-doing, then take heed
of the occasions of evil. Take heed of tempting company. Beware
of men, for they will deliver thee up. There have been men in
the world that have sought to make themselves out of the ruins of
other men. This did Judas, and some of the Pharisees (Matt 10:17;
Luke 20:19,20). Take heed to thy mouth: "A fool's mouth calleth
for strokes,--and his lips are the snare of his soul" (Prov 18:7).
Take heed of indulging, and hearkening to the ease of the flesh,
and of carnal reasonings, for that will put thee upon wicked
things.
Direction 3. Wouldest thou not suffer as an evil-doer, then take
heed of hearing of any thing spoken that is not according to sound
doctrine: thou must withdraw thyself from such in whom thou perceivest
not the words of knowledge. Let not talk against governors, against
powers, against men in authority be admitted; keep thee far from
an evil matter. My son, says Solomon, fear thou the Lord, and the
King, and meddle not with those that are given to change.
Direction 4. Wouldest thou not suffer as an evil-doer, addict not
thyself to play with evil, 25 to joke and jest, and mock at men
in place and power. Gaal mocked at Abimelech, and said, Who is
Abimelech that we should serve him? But he paid for his disdainful
language at last (Judg 9). I have heard of an innkeeper here in
England, whose sign was the crown, and he was a merry man. Now he
had a boy, of whom he used to say, when he was jovial among his
guests, This boy is heir to the crown, or this boy shall be heir
to the crown; and if I mistake not the story, for these words he
lost his life.26 It is bad jesting with great things, with things
that are God's ordinance, as kings and governors are. Yea, let them
rather have that fear, that honour, that reverence, that worship,
that is due to their place, their office, and dignity. How Paul
gave honour and respect unto those that were but deputy-kings and
heathen magistrates, will greatly appear, if you do but read his
trials before them in the book called, The Acts of the Apostles.
And what a charge both he and Peter have left behind them to the
churches to do so too, may be found to conviction, if we read
their epistles.
Direction 5. Wouldest thou not suffer for evil-doing, then take
heed of being offended with magistrates, because by their state
acts they may cross thy inclinations. It is given to them to bear
the sword, and a command is to thee, if thy heart cannot acquiesce
with all things with meekness and patience, to suffer. Discontent
in the mind sometimes puts discontent into the mouth; and discontent
in the mouth doth sometimes also put a halter about the neck. For
as a man, by speaking a word in jest may for that be hanged in
earnest; so he that speaks in discontent may die for it in sober
sadness. Adonijah's discontent put him upon doing that which cost
him his life (1 Kings 2:13,23). Great peace have they that love
thy law, and nothing shall offend them; for they are subjected to
the will and foot of God.
Direction 6. But, above all, get thy conscience possessed yet more
with this, that the magistrate is God's ordinance, and is ordered
of God as such: that he is the minister of God to thee for good,
and that it is thy duty to fear him, and pray for him, to give
thanks to God for him, and to be subject to him as both Paul and
Peter admonish us; and that not only for wrath, but for conscience
sake (Rom 13:5). For all other arguments come short of binding
the soul, where this argument is wanting; until we believe that
of God we are bound thereto. I speak not these things, as knowing
any that are disaffected to the government; for I love to be
alone, if not with godly men, in things that are convenient. But
because I appear thus in public, and know not into whose hands
these lines may come, therefore thus I write. I speak it also to
show my loyalty to the king, and my love to my fellow-subjects;
and my desire that all Christians should walk in ways of peach
and truth.
[2. That Christians may, and have, suffered according to the will
of God.]
I come now to the second thing propounded to be spoken to, as to
suffering, which is this.--That there have been, and yet may be,
a people in the world that have, and may, suffer in the sense of
the apostle here, according to the will of God, or for righteousness'
sake.
That there have been such a people in the world, I think nobody
will deny, because many of the prophets, Christ, and his apostles,
thus suffered. Besides, since the Scriptures were written, all
nations can witness to this, whose histories tell at large of
the patience and goodness of the sufferers, and of the cruelty of
those that did destroy them. And that the thing will yet happen,
or come to pass again, both Scripture and reason affirm.
First, Scripture. The text tells us, That God hath put enmity
betwixt the woman and her seed, and the serpent and his seed (Gen
3:15). This enmity put, is so fixed that none can remove it so,
but that it still will remain in the world. These two seeds have
always had, and will have, that which is essentially opposite
to one another, and they are "the spirit of truth and the spirit
of error" (1 John 4:6), sin and righteousness (3:7,8), light and
darkness (1 Thess 5:5). Hence "an unjust man is an abomination
to the just; and he that is upright in the way is abomination to
the wicked" (Prov 29:27). So that unless you could sanctify and
regenerate all men, or cause that no more wicked men should any
where be in power for ever, you cannot prevent but that sometimes
still there must be sufferers for righteousness' sake. "Yea, and
all that will live godly in Christ Jesus shall suffer persecution"
(2 Tim 3:12).
Second, To prove this by reason is easy. The devil is not yet shut
up in the bottomless pit--Antichrist is yet alive. The government
in all kingdoms is not yet managed with such light, and goodness
of mind, as to let the saints serve God, as he has said, whatever
it is in some. And until then there will be in some places, though
for my part I cannot predict where, a people that will yet suffer
for well-doing, or for righteousness' sake.
In order to a right handling of this matter, I shall divide this
head into these two parts--A. Show you what it is to suffer for
well-doing, or for righteousness. B. Show you what it is to suffer
for righteousness' sake. I put this distinction, because I find
that it is one thing to suffer for righteousness, and another to
suffer for righteousness' sake.
[A. What it is to suffer for righteousness.]
To begin with the first, namely, to show you what it is to suffer
for righteousness. Now that may be done either passively or actively.
1. Passively, as when any suffer for righteousness without their own
will, or consent thereto. Thus, the little children at Bethlehem
suffered by the hands of bloody Herod, when they died for, or
in the room and stead of, Jesus Christ (Matt 2:16). Every one of
those children died for righteousness, if Christ is righteousness;
for they died upon his account, as being supposed to be he himself.
Thus also the children of Israel's little ones, that were murdered
with their parents, or otherwise, because of the religion of them
that begat and bare them, died for righteousness. The same may
be said concerning those of them that suffered in the land of the
Chaldeans upon the same account. I might here also bring in those
poor infants that in Ireland, Piedmont, Paris, and other places,
have had their throats cut, and their brains dashed out against
the walls, for none other cause but for the religion of their
fathers. Many, many have suffered for righteousness after this
manner. Their will, nor consent, has been in the suffering, yet
they have suffered for religion, for righteousness. And as this
hath been, so it may be again; for if men may yet suffer for
righteousness, even so, for ought I know, even in this sense, may
their children also.
Now, although this is not the chief matter of my text, yet a few
words here may do no harm. The children that thus suffer, though
their own will and consent be not in what they undergo, may yet,
for all that, be accepted as an offering unto the Lord. Their
cause is good; it is for religion and righteousness. Their hearts
do not recoil against the cause for which they suffer; and although
they are children, God can deal with them as with John the Baptist,
cause them in a moment to leap for joy of Christ; or else can save
them by his grace, as he saveth other his elect infants, and thus
comprehend them, though they cannot apprehend him; yea, why may
they not only be saved, but in some sense be called martyrs of
Jesus Christ, and those that have suffered for God's cause in the
world? God comforted Rachel concerning her children that Herod
murdered in the stead, and upon the account of Christ.27
He bids her refrain herself from tears, by this promise, that her
children should come again from the land of the enemy, from death.
And again, said he, Thy children shall come again to their own
border; which I think, if it be meant in a gospel sense, must be
to the heavenly inheritance. Compare Jeremiah 31:15-17 with Matthew
2:18.28
And methinks this should be mentioned, not only for her and their
sakes, but to comfort all those that either have had, or yet may
have, their children thus suffer for righteousness. None of these
things, as shall be further showed anon, happen without the determinate
counsel of God. He has ordered the sufferings of little children
as well as that of persons more in years. And it is easy to think
that God can as well foresee which of his elect shall suffer by
violent hands in their infancy, as which of them shall then die
a natural death. He has saints small in age as well as in esteem
or otherwise and sometimes the least member of the body suffereth
violence, as well as the head or other chief parts. And although
I desire not to see these days again, yet methinks it will please
me to see those little ones that thus have already suffered for
Jesus, to stand in their white robes with the elders of their
people, before the throne, to sing unto the Lamb.
2. Actively. But to pass this, and to come to that which is more
directly intended to be spoken to, namely, to show you who doth
actively suffer for righteousness. And,
(1.) It is he that chooseth by his own will and consent to suffer
for it. All suffering that can be called active suffering, must
be by the consent of the will; and that is done when a man shall
have sin and suffering set before him, and shall choose suffering
rather than sin. He chose "rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season"
(Heb 11:25). And again, They did not accept of deliverance, that
is, of base and unworthy terms, "that they might obtain a better
resurrection" (verse 35).
Indeed, no man can force a Christian to suffer as a Christian,
without his own consent. All Christians are sufferers of will and
consent. Hence it is said, they must take up their cross, by which
taking up, an act of their will is intended (Matt 10:38; 16:24).
So again, "Take my yoke upon you," which also intends an act of
the will (11:29). This, therefore, is the first thing that I would
present you with. Not that an act of the will is enough to declare
a man a sufferer for righteousness, it standing alone; for a man,
through the strength of delusion, and the power of an erroneous
conscience, may be willing to suffer for the grossest opinions
in the world. But I bring it to show that actual suffering for
righteousness must also be by the consent of the will--the mind
of the man must be in it.
(2.) He that suffereth for righteousness thus, must also have a
good cause. A good cause is that which is essential to suffering
for righteousness. A good cause, what is that? Why, verily, it is
the truth of God, either in the whole of it, as contained in the
Scriptures of truth, or in the parts of it, as set before me to
believe, or do, by any part of that holy Word. This may be called
the matter for which one suffereth; or, as it is called in another
place, "the word of righteousness" (Heb 5:13). It may also be
called the form of sound doctrine, or the like. Because without
this Word, the matter and nature of God's truths cannot be known.
Pilate's question, "What is truth?" will still abide a question,
to those that have not, or regard not the Word, the rule of
righteousness (John 18:38). See then that thy cause be good, thou
that wouldest know what it is to suffer for righteousness; step
not an hair's breadth without the bounds of the Word of truth;
also take heed of misunderstanding, or of wringing out of its
place, any thing that is there. Let the words of the upright stand
upright, warp them not, to the end they may comply in show with
any crooked notion. And to prevent this, take these three words
as a guide, in this matter to thee. They show men their sins, and
how to close with a Saviour; they enjoin men to be holy and humble;
they command men to submit themselves to authority. And whatever
is cross to these, comes from ignorance of, or from wresting, the
rule of righteousness out of its place.