But more particularly, the word of righteousness--thy cause,

within the bounds of which thou must keep, if thou wilt suffer for

righteousness, is to be divided into two parts. (1.) It containeth

a revelation of moral righteousness. (2.) It containeth a revelation

of evangelical righteousness. As for moral righteousness, men

seldom suffer; only, for that. Because that is the righteousness

of the world, and that, simply as such, that sets itself up in

every man's conscience, and has a testimony for itself, even in

the light of nature. Besides, there is nothing that maketh head

against that; but that which every man is ashamed, by words to

plead for, and that is immorality. And this is that which Peter

intends when he saith, "And if ye be followers of that which is

good, who will harm you?" (1 Peter 3:13). If ye be followers of

moral goodness. But if it should so happen, for the case is rare,

that any man should make you sufferers because you love God, and

do good to your neighbour, happy are ye. Though I do not think

that the apostle's conclusion terminates there. But more of these

things anon.

For let a man be a good neighbour in morals; let him feed the hungry,

clothe the naked, give freely out of his purse to the poor, and

do that which he would another should do to him; and stop there,

and not meddle with the name of Christ, and he shall have but few

enemies in the world. For it is not the law, but Christ, that is

the stumbling-block, and the rock of offence to men (Isa 8:14,15;

Rom 9:31-33).

Wherefore, there is in God's Word a revelation of another

righteousness--a righteousness which is not so visible to, yea,

and that suiteth not so with, the reason of man as that moral

righteousness doth. Wherefore this righteousness makes men righteous

in principle, and practise so, as is foreign to natural men. Hence

it is said to be foolishness to them (1 Cor 2:14). And again,

"Its praise is not of men" (Rom 2:29). This righteousness is also

revealed in the Scriptures, but the blind cannot see it. It is

the work of the Holy Ghost in the heart, and is therefore called

the fruits of the Spirit; and the grace, which in the head and

fullness of it, is only to be found in Christ (John 1:16; Col

1:19; 1 Tim 1:14). This righteousness being planted in the heart,

leads a man out by the Word of God, to seek for another righteousness,

as invisible to, and foreign from, the natural man, as this. And

that righteousness is that which properly is the righteousness of

Jesus Christ--a righteousness that standeth in his obedience to

his Father's law, as he was considered a common or public person--a

righteousness which he brought into the world, not for himself,

as considered in a private capacity, but for those that shall by

faith venture themselves upon him, to obtain by him life eternal

(Rom 5:19; Phil 3:7-10).

Again, This closing by faith, with this righteousness thus found

in Christ, and being taken therewith, leads me yet to another

righteousness, which is instituted worship, appointed by Christ,

for all his followers to be conversant in; this worship is grounded

on positive precepts, and so on words of righteousness, called

Christ's words, Christ's sayings, &c.

Now, upon this bottom begins the difference betwixt the men of God

and the world. For, first, by this inward principle of righteousness

we come to see, and say, that men by nature are not Christians, what

privileges soever they may account themselves partakers thereof.

But whosoever is a Christian, of God's making so, is begotten and

born of God, and made a new creature by the anointing received

from the Holy One (James 1:18; John 3:3,5; 2 Cor 5:17,18; 1:21;

1 John 2:20,24,27). Now, this these carnal men cannot endure to

hear of; because it quite excludes them, as such, from a share

in the kingdom of heaven. To this, again, the Christian stands

and backs what he says by the Word of God. Then the game begins,

and the men of the world are thoughtful how they may remove such

troublesome fellows out of the way. But because the Christians

love their neighbours, and will not let them thus easily die in

their sins, therefore they contend with them, both by reasonings,

writings, sermons, and books of gospel divinity; and stand to what

they say. The world, again, are angry with these sayings, sermons,

and books, for that by them they are concluded to be persons that

are without repentance, and the hope of eternal life. Here again,

the carnal world judges that these people are proud, self-willed,

pragmatical, contentious, self-conceited, and so unsufferable people.

The Christian yet goes on and stands to what he has asserted. Then

the poor world at their last shift begins to turn, and overturn

the gospel-man's sayings; perverting, forcing, stretching, and

dismembering of them; and so making of them speak what was never

thought, much less intended by the believer.

Thus they served our Lord; for, not being able to down with29 his

doctrine, they began to pervert his words, and to make, as also

they said afterwards of Luther's, some offensive, some erroneous,

some treasonable, and that both against God and Caesar, and so they

hanged him up, hoping there to put an end to things. But this is

but the beginning of things; for the Christian man, by the word

of the gospel, goes further with his censure. For he also findeth

fault with all that this man, by the ability of nature, can do

for the freeing himself from the law of sin and death. He condemns

him by the Word, because he is in a state of nature, and he

condemneth also whatever, while in that state, he doth, as that

which by no means can please God (Rom 14:23; Heb 11:6). This now

puts him more out; this is a taking of his gods away from him.

This is to strip him of his raiment, such as it is, and to turn

him naked into the presence of God. This, I say, puts him out and

out. These wild-brained fellows, quote he, are never content, they

find fault with us as to our state; they find fault with us as to

our works, our best works. They blame us because we are sinners,

and they find fault with us, though we mend; they say, by nature

we are no Christians, and that our best doings will not make

us such. What would they have us do? Thus, therefore, they renew

their quarrel; but the Christian man cannot help it, unless he

would see them go to hell, and saying nothing. For the Word of God

doth as assuredly condemn man's righteousness, as it doth condemn

man's sin; it condemneth not man's righteousness among men, for

there it is good and profitable (Job 35:6-8), but with God, to

save the soul, it is no better than filthy rags (Isa 64:6). Nor

will this Christian man suffer these carnal ones to delude themselves

with a change of terms; for the devil, who is the great manager

of carnal men in things that concern their souls, and in the plea

that they make for themselves, will help them to tricks and shifts

to evade the power of the Word of God. Teaching them to call

the beauties of nature grace, and the acts of natural powers the

exercise of the graces of the Spirit, he will embolden them also

to call man's righteousness the righteousness of Christ, and that

by which a sinner may be justified in the sight of God from the

law. These tricks the Christian sees, and being faithful to God's

truth, and desiring the salvation of his neighbour, he laboureth

to discover the fallacy of, and to propound better terms for this

poor creature to embrace, and venture his soul upon; which terms

are warranted by the New Testament, a stranger to which the natural

man is. But, I say, the things which the Christian presseth, being

so foreign to nature, and lying so cross to man's best things, are

presently judged by the natural man to be fables or foolishness

(1 Cor 2:14). Wherefore here again, he takes another occasion to

maintain his strife, and contention against the righteous man;

raising of slanders upon him, and laying things to his charge that

he understandeth not; charging also his doctrine with many grievous

things. Namely, that he holdeth that man was made to be damned;

that man's righteousness is no better than sin; that a man had as

good to do ill as well; that we may believe, and do what we list;

that holiness pleaseth not God; and that sinning is the way to cause

grace to abound. Besides, say they, he condemneth good motions,

and all good beginnings of heart to God-ward; he casteth away that

good we have, and would have us depend upon a justice to save us

by, that we can by no means approve of. And thus the quarrel is

made yet wider between the men of the world and Christian man.

But there is not a stop put here.

For it is possible for the carnal man to be beaten out of all his

arguments for himself and his own things, by the power and force

of the Word; and to be made to consent to what the Christian has

said as to the notion of the truth. I must not speak this of all.

But yet the breach doth still abide; for that yet there appears

to be no more with the man, but only the notion of things. For

though the notion of things are those that of God are made the

means of conveying of grace into the heart, yet grace is not always

with the notion of things; the Word ofttimes standeth in man's

understanding alone, and remaineth there, as not being accompanied

with such grace as can make it the power of God to salvation. Now,

when it is thus with the soul, the danger is as great as ever,

because there is a presumption now begotten in the heart that

the man is in a saved condition,--a presumption, I say, instead

of faith, which puffeth up, instead of enabling the soul after a

godly manner to depend upon God for mercy through Christ. This is

called the word of them that are puffed up; the word only, because

not accompanied with saving grace (1 Cor 4:19; 8:1; 1 Thess 1:5).

This the Christian also sees, and says it is too weak to conduct

the soul to glory. And this, indeed, he says, because he would not

that his neighbour should come short home. But neither can this be

borne; but here again, the natural man with his notion of things

is offended; and takes pet against his friend, because he tells

him the truth, and would that he so should digest the truth, that

it may prove unto him eternal life. Wherefore he now begins to

fall out again, for as yet the enmity is not removed; he therefore

counts him an unmerciful man, one that condemneth all to hell but

himself; and as to his singularity in things, those he counteth

for dreams, for enthusiasms, for allegorical whimsies, vain

revelations, and the effects of an erroneous judgment. For the

Lord has put such darkness betwixt Egypt and Israel, as will not

suffer them to come together. But this is not all.

For it is possible for these carnal men to be so much delighted

in the notion of things, as to addict themselves to some kind

of worship of Christ, whose notions of truth have by them been

received. And because their love is yet but carnal, and because

the flesh is swelling, and is pleased with pomp and sumptuousness,

therefore, to show how great an esteem such have for Christ, whom

they are now about to worship, they will first count his testament,

though good, a thing defective, and not of fullness sufficient

to give, in all particular things, direction how they should, to

their own content, perform their glorious doctrine. For here and

there, and in another place, cry they, there is something wanting.

Here, say they, is nothing said of those places, vestures, gestures,

shows, and outward greatness that we think seemly to be found in

and with those that worship Jesus. Here wants sumptuous ceremonies,

glorious ornaments, new fashioned carriages, 30 all which are

necessary to adorn worship withal.

But now here again, the truly godly, as he comes to see the evil of

things, maketh his objections, and findeth fault, and counts them

unprofitable and vain (Isa 29; Matt 15; Mark 7). But they again,

seeing the things they have made are the very excellencies of human

invention, and things added as a supplement to make up what, and

wherein, as they think, that man that was faithful over his own

house as a son was defective. They are resolved to stand upon

their points, and not to budge an inch from the things that are so

laudable, so necessary, so convenient, and so comely; the things

that have been judged good, by so many wise, learned, pious, holy,

reverend, and good men. Nay, if this were all, the godly would

make a good shift; but their zeal is so great for what they have

invented, and their spirits so hot to make others couch and bend

thereto, that none must be suffered to their power to live and

breathe, that refuseth to conform thereto.31 This has been proved

too true, both in France, Spain, Germany, Italy, and other places;

and upon this account it is that persecution has been kept alive

so many hundred years in some places against the church of God.

From what has been said as to these things, this I collect as the

sum--First, That man by nature is in a state of wrath and condemnation

(Eph 2:1-4; John 3:18). Secondly, That the natural man, by all

his natural abilities, is not able to recover himself from this

his condemned condition (John 6:44; Eph 1:19,20). Thirdly, That

a man may have right notions of gospel things, that hath no grace

in his heart (1 Cor 13:2,3). Fourthly, That to add human inventions

to Christ's institutions, and to make them of the same force and

necessity, of the same authority and efficacy, is nought; and not

to be subjected to (Isa 29:13; Matt 15:8,9; Mark 7:6,7).

So then, he that saith these things, saith true; for the Scriptures

say the same. This, then, is a good cause to suffer for, if men

will that I shall suffer for saying so; because it is that which

is founded upon the Word of God; and the Word is the ground and

foundation of all true doctrine. Let him, then, that believeth

what is here discoursed, and that liveth soberly and peaceably in

this belief among his neighbours, stand by what he hath received,

and rejoice that he hath found the truth. And if any shall afflict

or trouble him for holding of these things, they afflict or trouble

him for holding to good things; and he suffereth at their hands

because his cause is good.

And such an one may with boldness, as to this, make his appeal to

the Bible, which is the foundation of his principles, and to God

the author of that foundation, if what he holds is not good. He

may say, "Lord, I have said, that man by nature is in a state of

condemnation, and they make me suffer for that. Lord, I have

asserted that man, by all his natural abilities, is not able to

recover himself from this his condemned state, and they make me

suffer for that. Lord, I have said that a natural man may have

right notions of the gospel, and yet be without the saving grace

thereof, and they make me suffer for that. Lord, I cannot consent

that human inventions and doctrines of men should be joined with thy

institution as matters of worship, and imposed upon my conscience

as such, and they make me suffer for that. Lord, I own the government,

pray for my superiors, live quietly among my neighbours, give to

all their dues, feed the hungry, clothe the naked, relieve the

afflicted, and show myself, by my faith and life, to be a true

Christian man, and yet my neighbours will not let me alone. True,

I cannot comply with all that some men would have me comply with;

no more did Daniel, no more did Paul; and yet Daniel said, that he

had to the king done no hurt (Dan 6:22), and Paul said, 'neither

against the law of the Jews, neither against the temple, nor yet

against Caesar, have I offended anything at all'" (Acts 25:8).

For he that keeps within the compass of God's Word, hurts no man,

gives just offence to no man, though he complieth not with all that

are modes and ways of worship in the world. Nor can this appeal

be judged injurious, if it be not attended with intercessions

against them that hate us. But we will pass this, and come to a

second thing.

(3.) As he that suffereth for righteousness must have a good cause,

so he that suffereth for righteousness must have a good call.

A man, though his cause be good, ought not by undue ways to run

himself into suffering for it; nature teaches the contrary, and so

doth the law of God. Suffering for a truth ought to be cautiously

took in hand, and as warily performed. I know that there are some

men that are more concerned here than some; the preacher of the

Word is by God's command made the more obnoxious man, for he must

come off with a woe, if he preaches not the gospel (1 Cor 9:16).

He, therefore, I say, doth and ought more to expose himself than

other Christians are called to do. Yet it behoveth him also to

beware, because that Christ has said to him, "Behold, I send you

forth as sheep, or lambs, in the midst of wolves: be ye therefore

wise as serpents, and harmless as doves" (Matt 10:16; Luke 10:3).

A man is not bound by the law of his Lord, to put himself into

the mouth of his enemy. Christ withdrew himself; Paul escaped the

governor's hands, by being let down in a basket over the wall of

the city (2 Cor 11:32,33). And Christ hath said, If they persecute

you in one city, flee ye to another. If they will not let me

preach here, I will take up my Bible, and be gone. Perhaps this is

because I must preach in some other place. A minister can quickly

pack up, and carry his religion with him, and offer what he

knows of his God to another people32 (Acts 13:44-47). Nor should

a minister strive, I think, with the magistrate for place, or time.

But let him hearken to hear what God shall say by such opposition.

Perhaps the magistrate must drive thee out of this place, because

the soul is in another place that is to be converted, or helped

by thy sermon today. We must also in all things, show ourselves

to be such as by our profession we would that men should believe

we are, to wit, meek, gentle, not strivers, but take our Lord and

our brethren the prophets for our examples.

But I will not here presume to give instructions to ministers; but

will speak a few words in the general about what I think may be a

sufficient call to a man to suffer for righteousness.

First, Every Christian man is bound by God's Word to hold to, or

stand by his profession, his profession of faith, and to join to

that profession an holy godly life; because the Apostle and High

priest of his profession is no less a one than Christ Jesus (Heb

3:1; 10:23). This by Christ himself is expressed thus, Let your

light so shine (Matt 5:16). No man lighteth a candle to put it

under a bushel. Let your loins be girded about, and your lights

burning (Luke 12:35). And Paul bids the Philippians hold forth

the word of life (Phil 2:16).

And more particularly, by all this, this is intended, that we

should hide our faith in Christ from no man, but should rather make

a discover of it by a life that will do so; for our profession,

thus managed, is the badge, and the Lord's livery, by which we

are distinguished from other men.33 So then, if, while I profess

the truth of Christ, and so walk as to make my profession of it

more apparent, I be made a sufferer for it, my call is good, and

I may be bold in God and in my profession. This, Peter intends

when he saith, "But and if ye suffer for righteousness" sake, happy

are ye, and be not afraid of their terror, neither be troubled;

but sanctify the Lord God in your hearts, and be ready always to

give an answer to every man that asketh you a reason of the hope

that is in you, with meekness and fear (1 Peter 3:14,15). Here,

then, is a call not to meddle with the other, but to mind our own

business; to walk in our Christian profession, and to adorn it

with all good works; and if any man will meddle with me, and ask

me a reason of the hope that I have, to give it him with meekness

and fear, whatever follows thereupon. This, Peter should have done

himself there, where he denies his Master thrice.

The reason is, for that Christianity is so harmless a thing, that,

be it never so openly professed, it hurts no man. I believe that

Christ will save me; what hurt is this to my neighbour? I love

Christ because he will save me; what hurt is this to any? I will

for this worship Christ as he has bid me; what hurt is this to

anybody? I will also tell my neighbours what a loving one my Christ

is, and that he is willing to be good to them as he has been good

to me; and what hurt is this to the governor of a kingdom? But and

if any man will afflict me for this, my cause is good, and also

my call to stand full godly to my profession.

Secondly, There is sometimes a call to suffer for righteousness, even

from the voice of necessity. That is, either when, by my silence,

the truth must fall to the ground; or when, by my shrinking, the

souls of other men are in danger. This, I say, is a call to suffer

even by the voice of necessity. The case may be when God's ways

may be trodden under foot; yea, his Word, and ways, and name, and

people, and all. Thus Goliath did do, for several days together

(1 Sam 17), and vaunted in his doing; and there was not a man,

no, not in Israel, that durst answer him a word. And now was the

spirit of David stirred in him, and he would put his life in his

hand, and give this man an answer; and he saw there was reason

for it--necessity gave him a call. Is there not a cause, saith

he, lies bleeding upon the ground, and no man of heart or spirit

to put a check to the bold blasphemer? I will go fight with him;

I will put my life in my hand; if I die, I die.

Consider also what Daniel did when the law was gone out to forbid,

for thirty days, petitioning any god or man, save the king only.

At that time, also, not a man of Israel peeped (Dan 6:7). Now

necessity walks about the streets, crying, Who is on the Lord's

side? Who, &c. And Daniel answers, I am, by opening of his window,

and praying, as at other times, three times a day, with his face

towards Jerusalem (verse 10). He heard this voice of necessity,

and put his life in his hand, and complied with it, to the hazard

of being torn in pieces by the lions.

Much like this was that of the three children; for when that golden

image was set up, and worship commanded to be done unto it, not

one, that we read of, durst stand upright when the time was come

that bowing was the sign of worship. Only the three children would

not bow: it was necessary that some should show that there was a

God in heaven, and that divine worship was due alone to him (Dan

3:10-12). But they run the hazard of being turned to ashes, in

a burning fiery furnace, for so doing. But necessity has a loud

voice, and shrill in the ears of a tender conscience: this voice

will awake jealousy and kindle a burning fire within, for the

name, and cause, and way, and people, of the God of heaven.

Thirdly, There is sometimes a call to suffer for righteousness by

the voice of providence. That is, when, by providence, I am cast

for my profession into the hands of the enemies of God and his

truth; then I am called to suffer for it what God shall please to

let them lay upon me. Only, for the making of my way more clear

in this matter, I will deliver what I have to say, with a caution

or two. 1. Thou must take heed that thy call be good to this or

that place, at which, by providence, thou art delivered up. 2.

Thou must also take heed that, when thou art there, thou busiest

thyself in nothing but that that good is. 3. Thou must also take

heed that thou stay there no longer than while thou mayest do

good or receive good there. 4. Thus far a man is in the way of

his duty, and therefore may conclude that the providence of God,

under which now he is, is such as has mercy and salvation in the

bowels of it, whatsoever is by it, at the present, brought upon

him.

Christ Jesus, our Lord, though his death was determined, and of

absolute necessity, and that chiefly for which he came into the

world, chose rather to be taken in the way of his duty than in any

other way or anywhere else. Wherefore, when the hour was come,

he takes with him some of his disciples, and goeth into a garden,

a solitary place, to pray; which done, he sets his disciples to

watch, and falleth himself to prayer. So he prays once; he prays

twice; he prays thrice: and he giveth also good doctrine to his

disciples. And now, behold, while he was here, in the way of his

duty, busying himself in prayer to God, and in giving of good

instruction to his followers, upon him comes Judas and a multitude with

swords and staves, and weapons, to take him; to which providence

he, in all meekness, submits, for he knew that by it he had a call

to suffer (Matt 26:36-47).

In this way, also, the apostles were called to suffer, even while

they were in the way of their duty. Yea, God bid them go into the

temple to preach, and there delivered them into the hands of their

enemies (Acts 4:1-3; 5:20-26).

Be we in the way of our duty, in the place and about the work

unto which we are called of God, whether that work be religious

or civil, we may, without fear, leave the issue of things to God,

who only doth wonderful things. And he who lets not a sparrow fall

to the ground without his providence, will not suffer a hair of

our head to perish but by his order (Luke 12:6,7). And since he

has engaged us in his work, as he has if he has called us to it,

we may expect that he will manage, and also bear us out therein;

either so as by giving of us a good deliverance by way of restoration

to our former liberty and service for him, or so as to carry us

well out of this world to them that, under the altar, are crying,

How long, holy and true: nor shall we, when we come there, repent

that we suffered for him here. Oh! how little do saints, in a

suffering condition, think of the robes, the crowns, the harps,

and the Son that shall be given to them; and that they shall have

when they come upon mount Zion (Rev 6:11; 14:1-7).

Fourthly, There is sometimes a call to suffer for righteousness by

an immediate and powerful impulse of the Spirit of God upon the

heart. This, I say, is sometimes, and but sometimes; for this is

not God's ordinary way, nor are many of his servants called after

this manner to suffer for righteousness. Moses was called thus

to suffer when he went so often unto Pharaoh with the message of

God in his mouth. And "he endured, as seeing him who is invisible"

(Heb 11:25-27).

Paul was called thus to suffer, and he obeyed, and went, and

performed that work, according to the will of God. This kind of

call Paul calls a binding, or a being bound in the Spirit, because

the Holy Ghost had laid such a command upon him to do so, that

he could not, by any means, get from under the power of it. "And

now, behold," saith he, "I go bound in the Spirit unto Jerusalem,

not knowing the things that shall befal me there" (Acts 20:22).

For he that is under this call has, as I said, bonds laid upon

his spirit, which carry him to the place where his testimony is

to be borne for God; nor shall he, if he willingly submits and

goes, as Paul did, but have an extraordinary presence of God with

him, as he. And see what a presence he had; for after the second

assault was given him by the enemy, even "the night following, the

Lord stood by him, and said, Be of good cheer, Paul; for as thou

hast testified of me in Jerusalem, so must thou bear witness

also at Rome" (Acts 23:11). Thus God meeteth his people in their

service for him, when he calls them aloud to do great service for

him. The power of such a call as this, I say, is great, and men

of ordinary spirits must needs give place thereto, and leave a man

thus bound to the God that thus has bound him. All the help such

can afford him is to follow him with our prayers, not to judge him

or grieve him, or lay stumbling-blocks before him. No; they must

not weep nor mourn for him, so as to make him sorrowful (Acts

21:12-14).

His friends may suggest unto him what is like to attend his

present errand, as Agabus did by the Spirit to Paul when he took

his girdle and bound himself therewith, to show him how his enemies

should serve him whither he went. "Thus said the Holy Ghost," said

he, "so shall the Jews at Jerusalem bind the man that owneth this

girdle, and shall deliver him into the hands of the Gentiles" (Acts

21). But if this call be indeed upon a man, all sorrow is turned

into joy before him; for he is ready, not only to be bound, but

also to die at Jerusalem for the name of the Lord Jesus (Acts

21:13).

Instances, also, of later times might be given of a call extraordinary

to suffer for righteousness. For many, in the first three hundred

years' persecution, when nobody knew what they were, would boldly

come up to the face of their enemies and tell what they were,

and suffer for what they professed, the death. I remember, also,

the woman who, when her friends were gone before to suffer, how

she came running and panting after, for fear she should not come

thither time enough to suffer for Jesus Christ. But I will give

you an instance of later times, even in the beginning of Queen

Elizabeth's reign, of an Hertfordshire man that went as far as

Rome to bear his testimony for God against the wickedness of that

place. This man, when he was arrived there, and had told them

wherefore he was come, they took and condemned him to death,

to wit, to be burned for an heretic. Now he was to ride from the

prison to the place of execution upon an ass, with his face to

the beast's tail, and was to be stripped from the shoulders to

the waist, that he might be tormented all the way he went with

burning torches continually thrust to his sides; but he, nothing

at all afraid, spake in his exhortation to the people to fly from

their sin and idolatry; he would also catch hold of the torches

and put them to his sides, to show how little he esteemed the

worst that they could do. Also, when he was come to the place of

execution, he suffered there such cruelty, with so unconcerned a

mind, and with such burning zeal for God's truth, testified against

them while he could speak; that, all amazed, his enemies cried,

he could not have suffered as he did but by the help of the devil.

His name I have now forgot, but you will find it, with the story

at large, in the third volume of Acts and Monuments, at the 1022

page. 34 But we will pass this, and come to our second particular,

namely,

[B. What it is to suffer for righteousness' sake.]

To show when it may be said a man doth not only suffer for

righteousness, but also for righteousness' sake.

To suffer for righteousness' sake must be either with the intention

of the persecutor or else of the persecuted. The persecutor,

whatever the person's suffering is, if he afflicteth this person

for a supposed good that he thinketh he hath or professeth, he

make him suffer for righteousness' sake. So that, in this sense,

a man that hath no grace may not only suffer for righteousness,

but also for righteousness' sake. But this I intend not, because

the text is not concerned with it.

The thing, therefore, now intended to be spoken to, is this,

namely, when a man may be said to suffer what he suffereth upon a

religious account, of love to, or for the sake of, that good that

he finds in the truths of God, or because his heart is joined and

espoused to the good of the truths that he professeth; not that

there is any thing in any truth of God that is not good; but a

man may profess truth, not for the sake of the goodness that is

in it, but upon a remote account. Judas professed truth, not of

love to the truth, but of love to the bag, and to the money that

was put therein. Men may profess for a wife, for a trade, for

friendship, or because profession is at such a time or in such

a place, in fashion. I wish that there were no cause to say this.

Now there is not any of these that profess the truth for the truth's

sake, that profess the truth of love to it; nor shall they, should

they suffer as professors, never so long, never so much, never

so grievously, be counted of God among them that suffer for

righteousness' sake; that is, of unfeigned love to righteousness.

Wherefore, that I may show you who may be said to suffer for

righteousness' sake, I will propound and speak to several things.

1. Then, he that suffereth in the apostle's sense, for well-doing,

or for righteousness' sake, sets his face against nothing but sin.

He resisteth unto blood, striving against sin. Sin is the object

of his indignation, because it is an enemy to God, and to his

righteous cause in the world (Heb 12:3,4). Sin, I say, is that

which such a man singleth out as his opposite, as his antagonist,

and that against which his heart is set. It is a rare thing to

suffer aright, and to have my spirit, in my suffering, bent only

against God's enemy--sin; sin in doctrine, sin in worship, sin

in life, sin in conversation. Now then, he that suffereth for

righteousness' sake has singled out sin to pursue it to death, long

before he comes to the cross. It is sin, alas, and his hatred to

it that have brought him into this condition. He fell out with sin

at home, in his own house, in his own heart, before he fell out

with sin in the world, or with sin in public worship. For he that

can let sin go free and uncontrolled at home within, let him suffer

while he will, he shall not suffer for righteousness' sake. And

the reason is, because a righteous soul, as the phrase is, 2 Peter

2:8, has the greatest antipathy against that sin that is most ready

to defile it, and that is, as David calls it, one's own iniquity,

or the sin that dwelleth in one's own flesh. I have kept me, says

he, from mine iniquity, from mine own sin. People that are afraid

of fire are concerned most with that that burneth in their own

chimney; they have the most watchful eye against that that is like

to burn down their own house first.

He also that suffereth for righteousness' sake, doth it also because

he would not that sin should cleave to the worship of God; and,

indeed, this is mostly the cause of the sufferings of the godly.

They will not have to do with that worship that hath sinful

traditions commixed with God's appointments, because they know

that God is jealous of his worship; and has given a strict charge

that all things be done according to the pattern showed to us in

the mount. He knows also that God will not be with that worship,

and those worshippers, that have not regard to worship by the

rule of the testament of Christ. He is also against the sin that

is apt to cleave to himself while he standeth in the presence of

God. I will wash mine hands in innocency, so will I compass thine

altar, O Lord. This man also chooses to be in the practical parts

of worship, if possible, for he knows that to have to do about

holy things sincerely is the way to be at the remotest distance

from sin. He chooses also to be with those holy ones that are

of the same mind with him against sin; for he knows that two are

better than one, and that a threefold cord is not easily broken.

Wherefore look to yourselves, you that do, or may be called to

suffer for religion: if you bend not yourselves against sin, if to

be revenged of sin be not the cause of your suffering, you cannot

be said to suffer for righteousness' sake. Take heed, therefore,

that something else be not an inducement to thee to suffer. A

man may suffer to save what he has: there is credit also and an

applause; there is shame to conform; there is carnal stoutness of

spirit; there is hatred of persecutors and scorn to submit; there

is fear of contempt and of the reproach of the people, &c. These

may be motives and arguments to a suffering state, and may really

be the ground of a man's being in the jail; though he cries out

in the meanwhile of popery, of superstition, and idolatry, and of

the errors that attend the common modes of the religions of the

world. I charge no man as though I knew any such thing by any; but

I suggest these things as things that are possible, and mention

them because I would have sufferers have a care of themselves;

and watch and pray, because no man can be upright here that is not

holy, that cannot pray, and watch, and deny himself for the love

that he has to righteousness. I said it before, and will say

it again, it is a rare thing to be set in downrightness of heart

against sin.

2. Is it for the sake of righteousness that thou sufferest? Then

it is because thou wouldest have righteousness promoted, set up,

and established in the world; also thou art afflicted at those

advantages that iniquity gets upon men, upon things, and against

thyself. "I beheld," said David, "the transgressors, and was

grieved; because men kept not thy word" (Psa 119:158). And again,

These are they that mourn for the abominations that are done among

men (Eze 9:4). There is a great deal of talk about religion, a

great deal of pleading for religion, namely, as to the formalities

of this and the other way.35 But to choose to be religious, that

I might be possessed with holiness, and to choose that religion

that is most apt to possess me with it, if I suffer for this, I

suffer for righteousness' sake. Wherefore say thus to thy soul,

thou that art like to suffer for righteousness, How is it with

the most inward parts of my soul? What is there? What designs,

desires, and reachings out are there? Why do I pray? Why do I read?

Why do I hear? Why do I haunt and frequent places and ordinances

appointed for worship? Is it because I love holiness? would promote

righteousness, because I love to see godliness show itself in

others, and because I would feel more of the power of it in myself?

If so, and if thou sufferest for thy profession, thou sufferest,

not only for righteousness, but also for righteousness' sake. Dost

thou thus practise, because thou wouldest be taught to do outward

acts of righteousness, and because thou wouldest provoke others to

do so too? Dost thou show to others how thou lovest righteousness,

by taking opportunities to do righteousness? How is it, dost thou

show most mercy to thy dog, 36 or to thine enemy, to thy swine,

or to the poor? Whose naked body hast thou clothed? Whose hungry

belly hast thou fed? Hast thou taken delight in being defrauded and

beguiled? Hast thou willingly sat down by the loss with quietness,

and been as if thou hadst not known, when thou hast been wronged,

defamed, abused, and all because thou wast not willing that

black-mouthed men should vilify and reproach religion upon thy

account (1 Cor 6:7)?

He that loveth righteousness will do thus, yea, and do it as unto

God, and of tenderness to the Word of God which he professeth. And

he that thinks to make seeing men believe, that when he suffereth,

he suffereth for righteousness' sake, and yet is void in his life

of moral goodness, and that has no heart to suffer and bear, and

put up, and pass by injuries in his conversation among his enemies

at home, is deceived.

There are some Scriptures that are as if they were out of date

among some professors, specially such as call for actual holiness

and acts of self-denial for God; but it will be found, at the

day of judgment, that they only are the peculiar people that are

"zealous of good works" (Titus 2:14). God help us, it is hard now

to persuade professors to come up to negative holiness, that is,

to leave undone that which is bad; and yet this of itself comes

far short of ones being found in practical goodness.

But this is the man that suffereth, when he suffereth for righteousness'

sake, that makes it his business, by all lawful means, according

to the capacity that God has put him in, to promote, set up, and

establish righteousness in the world; I say this is the man that

suffereth for righteousness' sake, that suffereth for so doing; and

I am sure that a life that is moral, when joined to the profession

of the faith of the things that are of the Spirit of God, is

absolutely necessary to the promoting of righteousness in the world.

Hence Peter tells them that suffer for righteousness' sake, that

they must have "a good conscience"--a good conscience towards God,

towards men, towards friends, towards enemies (1 Peter 3:14-16;

Acts 24:16; 23:1). They must have a good conscience in all

things, being willing, ready, desirous to live honestly, godly,

and righteously in this world, or else they cannot, though they may

suffer for the best doctrine under heaven, suffer for righteousness'

sake (Heb 13:18). Wherefore,

3. Is it for righteousness' sake that thou sufferest? then thy

design is the ruin of sin. This depends upon what was said before;

for he that strives against sin, that seeks to promote righteousness,

he designs the ruin of sin. "Be not," said Paul to the suffering

Romans, "overcome of evil, but overcome evil with good" (Rom 12:21).

To overcome evil with good is a hard task. To rail it down, to cry

it down, to pray kings, and parliaments, and men in authority to

put it down, this is easier than to use my endeavour to overcome

it with good, with doing of good, as I said before.37 And sin must

be overcome with good at home, before thy good can get forth of

doors38 to overcome evil abroad.

Abraham overcame evil with good, when he quieted the discontent of

Lot and his herdsmen, with allowing of them to feed their cattle

in the best of what God had given him (Gen 13:7,8).

David overcame evil with good, when he saved the life of his

bloody enemy that was fallen into his hand; also when he grieved

that any hurt should come to them that sought nothing so much as

his destruction. "They rewarded me," saith he, "evil for good, to

the spoiling of my soul. But as for me, when they were sick, my

clothing was sackcloth. I humbled my soul with fasting, I behaved

myself as though he had been my friend or brother; I bowed down

heavily, as one that mourneth for his mother." This is to overcome

evil with good (Psa 35:12-14).

Job saith concerning his enemy, that he did not rejoice when evil

found him; "neither have I," said he, "suffered my mouth to sin by

wishing a curse to his soul." He means he did the quite contrary,

and so overcame evil with good (Job 31:29,30).

Elisha overcame evil with good, when he received the men that came

for his life, and had them where he might feast, and comfort them,

and sent them home in peace to their master (2 Kings 6:19-23).

The New Testament also is full of this, both in exhortations and

examples, In exhortations where it is said, resist not evil, that

is, with evil, but overcome evil with good (Prov 24:29). "But

whosoever shall smite thee on thy right cheek, turn to him the other

also.--And whosoever shall compel thee to go a mile, go with him

twain. Give to him that asketh thee; and from him that would borrow

of thee, turn not thou away.--Love your enemies, bless them that

curse you, do good to them that hate you, and pray for them which

despitefully use you, and persecute you; that ye may be the children

of your Father which is in heaven, for he maketh his sun to rise

on the evil, and on the good--on the just, and on the unjust"

(Matt 5:39-45). "Bless them that persecute you: bless and curse

not" (Rom 12:14). "Not rendering evil for evil, or railing for

railing, but contrariwise, blessing; knowing that ye are thereunto

called, that ye should inherit a blessing" (1 Peter 3:9; Rom 12:14).

This is righteousness--these are righteous courses. And as these

are preceptively propounded, so they were as practically followed

by them that were eminently godly in the primitive church.

"We are fools for Christ's sake," said Paul, "we are despised, we

are hungry, thirsty, naked, and buffeted.--Being reviled, we bless;

being persecuted, we suffer it; being defamed, we entreat: we are

made as the filth of the earth, and are the offscouring of all

things unto this day" (1 Cor 4:10-13). This is overcoming of evil

with good, and he that has chosen to himself that religion that

teaches these things, and that loves that religion because it so

teacheth him; if he suffereth for it, he suffereth for righteousness'

sake.

4. He that suffereth for righteousness' sake, will carry righteousness

whithersoever he goes. Neither the enemy, nor thy sufferings,

shall be able to take righteousness from thee. Righteousness must

be thy chamber mate, thy bed companion, thy walking mate: it is

that without which thou wilt be so uncouth, as if thou couldest

not live (Psa 26: 25:21).

Paul in his sufferings would have righteousness with him, for it

must be as it were his armour-bearer; yea, his very armour itself

(2 Cor 6:7). It is an excellent saying of Job, "I put on righteousness,

and it clothed me; my judgment was as a robe and a diadem. I was

eyes to the blind, and feet was I to the lame; I was a father to

the poor," &c. (Job 29:11-16). "Princes," said David also, "did

sit and speak against me, but thy servant did meditate in thy

statues" (Psa 119:23). A man that loves righteousness doth as

Abraham did with his Sarah, carry it every where with him, though

he goes, because of that, in danger of his life. Righteousness!

It is the only intimate that a Christian has. It is that by which

he takes his measures, that with which he consults, with respect

to what he doth, or is to do, in the world. "Thy testimonies,"

said David also, "are my delight, and my counsellors." The men of

my counsel, in the margin (Psa 119:24).

David! He was the man of affliction; the suffering man in his day;

but in all places where he came, he had righteousness, the law and

godly practice with him. It was his counsellor, as he was a man,

a saint, a king. I dare say, for the man that suffers righteousness

to be rent away from him by the violence and rage of men, and

that casts it away, as David did Saul's armour, that he may secure

himself; he has no great love for righteousness, nor to the cross

for righteousness' sake. "My righteousness I hold fast," said Job,

"and will not let it go: my heart shall not reproach me so long

as I live" (Job 27:6). What? part with righteousness! A righteous

Lord! A righteous Word! A righteous profession! A righteous life!

to sleep in a whole skin: the Lord forbid it me, and all that he

has counted worthy to be called by his name. Let us carry it with

us from the bed to the cross, and then it shall carry us from

thence to the crown. Let it be our companion to prison and death,

then shall we show that we are lovers of righteousness, and that

we choose to suffer for righteousness' sake.

5. Dost thou suffer for righteousness' sake? why then,

thy righteousness is not diminished, but rather increased by thy

sufferings. Righteousness thriveth best in affliction, the more

afflicted, the more holy man; the more persecuted, the more shining

man (Acts 6:15). The prison is the furnace, thy graces are the silver

and the gold; wherefore, as the silver and the gold are refined

by the fire, and so made more to show their native brightness, so

the Christian that hath, and that loveth righteousness, and that

suffereth for its sake, is by his sufferings refined and made

more righteous, and made more Christian, more godly (Zech 13:9).

Some, indeed, when they come there, prove lead, iron, tin, and

at the best, but the dross of silver; and so are fit for nothing,

but there to be left and consumed, and to bear the badge, if ever

they come from thence, of reprobate silver from the mouth and

sentence of their neighbours (Eze 22:18-22; Jer 6:28-30). But when

I, says Job, am tried, "I shall come forth as gold" (Job 23:10).

When Saul had cast one javelin at David, it made him walk wisely

in all his ways. But when he added to his first fury, plots to take

away his life, then David behaved himself yet more wisely (1 Sam

18:10-30). The hotter the rage and fury of men are against righteous

ways, the more those that love righteousness grow therein. For

they are concerned for it, not to hide it, but to make it spangle;

not to extinguish it, but to greaten it, and to show the excellency

of it in all its features, and in all its comely proportion. Now

such an one will make straight steps for his feet, "let that which

is lame be turned out of the way" (Heb 12:13). Now he shows to

all men what faith is, by charity, by self-denial, by meekness,

by gentleness, by long-suffering, by patience, by love to enemies,

and by doing good to them that hate us; now he walketh upon his

high places. Yea, will not now admit that so slovenly a conversation

should come within his doors, as did use to haunt his house in

former times. Now it is Christmas,39 now it is suffering time, now

we must keep holy day every day. The reason is, for that a man,

when he suffereth for Christ, is set upon a hill, upon a stage,

as in a theatre, to play a part for God in the world. And you

know when men are to play their parts upon a stage, they count

themselves, if possible, more bound to circumspection; and that

for the credit of their master, the credit of their art, and the

credit of themselves. For then the eyes of every body are fixed,

they gape and stare upon them (Psa 22:17). And a trip here is as

bad as a fall in another place. Also now God himself looks on. Yea,

he laugheth, as being pleased to see a good behaviour attending

the trial of the innocent.

(1.) He that suffereth for righteousness' sake suffereth for his

goodness, and he is now to labour by works and ways to convince

the world that he suffereth as such an one. (2.) He that suffereth

for righteousness' sake has many that are weak to strengthen by his

sweet carriages under the cross, wherefore he had need to exceed

in virtue. (3.) He also is by well-doing to put to silence the

ignorance of foolish men, he had need be curious and circumspect

in all his actions. (4.) He is to come in, and to be a judge,

and to condemn, by his faith and patience in his sufferings, the

world, with his Lord and fellows, at the appearing of Jesus Christ;

he had need be holy himself. This, therefore, is the fit sign of

suffering for righteousness' sake (1 Cor 6:1-5; Heb 11:7; 2 Thess

1:5,6; 1 Peter 4:3-5).

6. He that suffereth, not only for righteousness, but also for

righteousness' sake, will not exchange his cause, though for it

in a jail, for all the ease and pleasure in the world. They that

suffered for righteousness' sake of old, were tempted before they

were sawn asunder (Heb 11). Tempted, that is, allured, to come out

of their present sufferings, and leave their faith and profession

in irons behind them. Tempted with promises of promotion, of ease,

of friendship, of favour with men. As the Devil said to Christ,

so persecutors of old did use to make great promises to sufferers,

if they would fall down and worship. But his is alone as if they

should say, Butcher, make away with your righteousness,40 and a

good conscience, and you shall find the friendship of the world.

For there is no way to kill a man's righteousness but by his own

consent. This, Job's wife knew full well, hence she tempted him

to lay violent hands upon his own integrity (Job 2:9).

The Devil, nor men of the world can kill thy righteousness or love

to it, but by thy own hand; or separate that and thee asunder,

without thine own act. Nor will he that doth indeed suffer for the

sake of it, or of love he bears thereto, be tempted to exchange

it for the goods of all the world. It is a sad sight to see a man

that has been suffering for righteousness, restored to his former

estate, while the righteousness for which he suffered, remains under

locks and irons, and is exposed to the scorn, contempt, reproach

of the world, and trodden under the foot of men.41 "It is better,"

said Paul, "for me to die, than that any man should make my glorying

void." And it had been a hundred times better for that man, if he

had never known the way of righteousness, than after he has known

it, to turn from the holy commandment delivered unto him.

The striving is, in persecution, for righteousness; to wit, whether

it shall be set up, or pulled down. The sufferer, he is for setting

up, and the persecutors are for pulling down. Thus they strive

for the mastery. Now, if a man stands by his righteousness, and

holds fast his good profession, then is righteousness set up;

nor can it, so long, be pulled down. Hence, so long a man is said

to overcome; and overcome he doth, though he be killed for his

profession. But if he starts back, gives place, submits, recants,

or denieth any longer to own that good thing that he professed,

and exposed himself to suffering for; then he betrays his cause,

his profession, his conscience, his righteousness, his soul, and

all; for he has delivered up his profession to be murdered before

his face: A righteous man falling down before the wicked, is as a

troubled fountain, and a corrupt spring (Prov 25:26). But this, I

hope, will not he do that loveth righteousness, and that suffereth

for righteousness' sake. I do not say but that a man may slip here,

with Peter, Origen, Hierom, Cranmer, Baynham, Ormis,42 and other

good folk; but be he one of the right kind, a lover of righteousness

indeed, he will return, and take revenge upon himself in a godly

way, for so ungodly a fact.

7. He that suffereth not only for righteousness, but also for

righteousness sake, is not so wedded to his own notions as to slight

or overlook the good that is in his neighbour. But righteousness

he loves wherever he finds it, though it be in him that smiteth

him (Psa 141:5). Yea, he will own and acknowledge it for the only

thing that is of beauty and glory in the world. With the excellent

in the earth is all such a man's delight. Wherefore I put a difference

betwixt suffering for an opinion and suffering for righteousness;

as I put a difference between suffering for righteousness and

suffering for righteousness' sake.

If righteousness, if the stamp of God, if divine authority, is

not found upon that thing which I hold, let men never suffer for

it under the notion of righteousness. If sin, if superstition,

if idolatry, if derogation from the wisdom of Christ, and the

authority and perfection of his Word, be not found in, nor joined

to that thing that I disown in worship, let me never open my mouth

against it. I had rather fall in with, and be an associate of a

righteous man that has no true grace, than with a professor that

has no righteousness. It is said of the young man, though he went

away from Christ, that he looked upon him and loved him (Mark

10:17-22). But it is not said that ever he loved Judas. I know

that the righteousness for which a good man suffereth, is not

then embraced of the world, for that at such a time it is under

a cloud. But yet there is righteousness also in the world, and

wherever I see it, it is of a high esteem with me. David acknowledged

some of his enemies to be more righteous than he acknowledged

some of his servants to be (2 Sam 4:9-11; 3:31-35). It is a brave

thing to have righteousness, as righteousness, to be the top-piece

in mine affections. The reason why Christ was anointed with the oil

of gladness above his fellows, was, because he loved righteousness,

and hated iniquity more than they (Heb. 1:9). Love to righteousness

flows from golden graces, and is that, and that only, that can

make a man capable of suffering, in our sense, for righteousness'

sake.

8. He that suffereth not only for righteousness, but also for

righteousness' sake, will take care that his sufferings be so

managed with graciousness of words and actions, that it may live

when he is dead; yea, and it will please him too, if righteousness

flourishes, though by his loss. Hence it is that Paul said, he

rejoiced in his suffering, Colossians 1:24; namely, because others

got good thereby. And that he said, "Yea, and if I be offered upon

the sacrifice and service of your faith, I joy, and rejoice with

you all" (Phil 2:17). But why rejoice in this? Why, because though

his sufferings were to the distressing of his flesh, yet they

were to the refreshing, comfort, and stability of others. This

was it also that made him jostle with the false brethren among

the churches; to wit, "that the truth of the gospel might continue

with them" (Gal 2:5).

When a man shall run the hazard of the ruin of what he has, and is,

for righteousness, for the good and benefit of the church of God;

that man, he managing himself by the rule, if he suffers for so

doing, suffers not only for righteousness, but also for righteousness'

sake. "I endure all things," said Paul, "for the elect's sake,

that they may also obtain the salvation which is in Christ Jesus

with eternal glory" (2 Tim 2:10). Here was love, you will say, to

persons; and I will say also, to things; to all the righteousnesses

of God that are revealed in the world, that all the elect might

enjoy them to their eternal comfort and glory, by Christ Jesus.

For "whether we be afflicted," says he, "it is for your consolation

and salvation, which is effectual in the enduring of the same

sufferings which we also suffer: or whether we be comforted, it

is for your consolation and salvation" (2 Cor 1:6).

The end of a man and his design, if that be to promote righteousness,

he using lawful means to accomplish it, is greatly accepted of

God by Christ; and it is a sign he is a lover of righteousness;

and that if he suffereth for so doing, he suffereth not for

well-doing, only as to matter of fact, but also for his love to

the good thing done, and for its sake.

I have now done with that first head that was to be spoken to,

as touching the law and testament; which we have said was to be

understood of the will of God spoken of in the text: "Let them

that suffer according to the will of God," that is, according to

his law and testament. Now we have showed what it is to suffer

according to that; we come to another thing, namely:--

[THE WILL OF GOD MEANS HIS ORDER AND DESIGNMENT.]

Second, That by the will of God, we also understand his order

and designment. For the will of God is active, to dispose of his

people, as well as preceptive, to show unto us our duty. He then

that suffers for righteousness' sake, as he suffers for that which

is good as to the matter of it, and as he suffers for that which

is good, after that manner as becomes that truth for which he

suffereth; so he that thus suffereth, suffereth by the order and

designment of God. That, then, is the next thing that is to be

spoken to, namely:--

God is the great orderer of the battle that is managed in the world

against antichrist. Hence that battle is called, "The battle of

that great day of God Almighty" (Rev 16:14). It is not what enemies

will, nor what they are resolved upon, but what God will, and what

God appoints; that shall be done. This doctrine Christ teacheth

when he saith, "Are not five sparrows sold for two farthings, and

not one of them is forgotten before God? But even the very hairs

of your head are all numbered. Fear not therefore: ye are of more

value than many sparrows" (Luke 12:6,7). He speaks in the verses

before of killing, and bids them that they should not be afraid

for that. "Be not afraid of them that kill the body, and after

that have no more that they can do. But I will forewarn you whom

ye shall fear: Fear him, which after he hath killed hath power

to cast into hell; yea, I say unto you, Fear him." Then he leads

them to the consideration of this, that the will of God governs,

and disposes of his [people] to suffering; as well as declares to

them for what, and how they should suffer, saying, "Are not five

sparrows sold for two farthings," &c.

Also in Isaiah 8:9,10 and in Isaiah 2:12,13, you have in sum the

same thing inserted again. But we will not stay upon proof, but

will proceed to demonstration hereof.

Pharaoh said he would, ay, that he would, but he could not touch

so much as a thread or a rag of Israel, because the will of God

was in that thing contrary to him. Saul said that he would have

David, and to that end would search for him among the thousands of

Judah; but David was designed for another purpose, and therefore

Saul must go without him (1 Sam 23:25) Rabshakeh said that he was

come from Assyria to Jerusalem to make "Judah eat their own dung,

and drink their own piss" (Isa 36:12). But God said he should not

shoot an arrow there. And it came to pass as God had said (Isa

37:33; 2 Kings 18; 2 Chron 28). Jeremiah and Baruch's enemies would

have killed them, but they could not, for God hid them. How many

times had the Jews a mind to have destroyed Jesus Christ; but they

could not touch a hair of his head until his hour was come.

Those also that bound themselves in a curse, that they would

neither eat nor drink until they had killed Paul, were forced to

be foresworn, for the will of God was not that Paul should die as

yet (Acts 23:12). This therefore should be well considered of God's

church, in the cloudy and dark day. "All his saints are in thy

hand" (Deut 33:3). It is not the way of God to let the enemies of

God's church do what they will; no, the Devil himself can devour

but "whom he may" (1 Peter 5:8). And as no enemy can bring suffering

upon a man when the will of God is otherwise, so no man can save

himself out of their hands when God will deliver him up for his

glory. It remaineth, then, that we be not much afraid of men, nor

yet be foolishly bold; but that we wait upon our God in the way

of righteousness, and the use of those means which his providence

offereth to us for our safety; and that we conclude that our whole

dispose, as to liberty or suffering, lieth in the will of God,

and that we shall, or shall not suffer, even as it pleaseth him.

For,

First, God has appointed WHO shall suffer. Suffering comes not

by chance, or by the will of man, but by the will and appointment

of God. "Let no man," said Paul, "be moved by these afflictions;

for yourselves know that we are appointed thereunto" (1 Thess

3:3). We are apt to forget God when affliction comes, and to think

it a strange thing that those that fear God should suffer indeed

(1 Peter 4:12). But we should not, for we suffer by the will and

appointment of God. Hence they under the altar were bid to rest

for a while, even until their fellow-servants also, and their

brethren that should be killed--mark that--"should be killed, as

they were, should be fulfilled" (Rev 6:11). Wherefore, suffering

for righteousness and for righteousness' sake, is by the will of

God. God has appointed who shall suffer. That is the first.

Second, As God has appointed who shall suffer, so he has appointed

WHEN they shall suffer for his truth in the world. Sufferings

for such and such a man are timed, as to when he shall be tried

for his faith. Hence, when Paul was afraid, at Corinth, that the

heathens would fall about his ears, the Lord spake to him by night

in a vision, saying, "Be not afraid, but speak, and hold not thy

peace; for I am with thee, and no man shall set on thee to hurt

thee" (Acts 18:9,10). His time of suffering was not yet come there.

It is also said concerning Jesus Christ, that even then when "they

sought to take him, no man laid hands on him, because his hour

was not yet come" (John 7:30). The times, then, and the seasons,

even for the sufferings of the people of God, are not in the hands

of their enemies, but in the hand of God; as David said, "My times

are in thy hand." By the will of God, then, it is that such shall

suffer at, but not until, that time. But,

Third, As God has appointed who and when, so he has appointed WHERE

this, that, or the other good man shall suffer. Moses and Elias,

when they appeared on the holy mount, told Jesus of the sufferings

which he should accomplish at Jerusalem. Jerusalem was the place

assigned for Christ to suffer at; also, there must the whole

of his sufferings be accomplished (Luke 9:30,31). The saints are

sprinkled by the hand of God here and there, as salt is sprinkled

upon meat to keep it from stinking. And as they are thus sprinkled,

that they may season the earth; so, accordingly, where they must

suffer is also appointed for the better confirming of the truth.

Christ said, it could not be that a prophet should "perish out of

Jerusalem" (Luke 13:33). But why could it not be that they should

perish other where? Were there no enemies but in Jerusalem? Were

there no good men but at Jerusalem? No, no; that was not the reason.

The reason was, for that God had appointed that they should suffer

there. So then, who, when, and where, is at the will of God, and

they, accordingly, are ordered by that will.

Fourth, As God has appointed who, when, and where, so he has also

appointed WHAT KIND of sufferings this or that saint shall undergo,

at this place and at such a time. God said that he would show Paul

beforehand how great things he should suffer for his sake (Acts

9:16). And it is said that Christ did signify to Peter beforehand

"by what death he should glorify God" (John 21:19). When Herod

had beheaded John the Baptist, and when the Jews had crucified

Christ, it is said that they had but fulfilled what was "written

of them" (Mark 9:13; Acts 13:29). Our sufferings, as to the nature

of them, are all writ down in God's book; and though the writing

seem as unknown characters to us, yet God understands them very

well. Some of them they shall kill and crucify, and some of them

they shall scourge in their synagogue, "and persecute them from

city to city" (Matt 23:34). Shall God, think you, say, some of them

they shall serve thus, and some of them they shall do so to; and

yet not allot which some to this, and which to that, and which to

the other trial?

Doubtless our sufferings fall by the will of God unto us, as they

fell of old upon the people of Jerusalem. It was appointed by God

who of them should die of hunger, who with sword, who should go

into captivity, and who should be eaten up of beasts (Jer 15:2,3).

So is the case here, namely, as God has appointed who, when, where,

and the like, so he has, also, what manner of sufferings this or

that good man shall undergo for his name. Let it then be concluded,

that hitherto it appears, that the sufferings of saints are ordered

and disposed by the will of God. But,

Fifth, As all this is determined by the will of God, so it is also

appointed FOR WHAT TRUTH this or that saint shall suffer this or

that kind of affliction. Every saint has his course, his work,

and his testimony, as is allotted him of God (Mark 13:34). John

had a course, a testimony to fulfil for God (Acts 13:25), and so

had holy Paul (2 Tim 4:6,7), and so has every saint: also, he that

is to suffer has his truth appointed him to suffer for. Christ

had a truth peculiar to himself to bear witness to in a way of

suffering (Mark 14:61,62). John had a truth peculiar to himself

to bear witness to in a way of suffering (Mark 6:17,18). Stephen

had also a truth, divers from them both, to which he bare a holy

testimony, and for which he bravely died (Acts 7:51-53).

If you read the book of Acts and Monuments, you may see a goodly

variety as to this; and yet in all a curious harmony. Some are

there said to suffer for the Godhead, some for the manhood, some

for the ordinances of Christ, and some laid down their lives

for the brethren. And thus far we see that he that suffers for

righteousness' sake, suffers, in this sense, according to the will

of God.

Sixth, As it is appointed who, when, where, what kind, and for what

truth, by the will of God, this and that saint should suffer; so

also it is appointed BY WHOSE HAND this or that man shall suffer

for this or that truth. It was appointed that Moses and Israel

should suffer by the hand of Pharaoh. And for this very purpose,

said God, have I raised thee up, that is, to be a persecutor,

and to reap the fruits thereof (Exo 9:16). It was also determined

that Christ should suffer by the hand of Herod and Pontius Pilate;

"For of a truth," said they, "against thy holy child Jesus--both

Herod, and Pontius Pilate, with the Gentiles, and the people of

Israel, were gathered together, for to do whatsoever thy hand and

thy counsel determined before to be done" (Acts 4:27).

These are great instances, from which we may gather how all these

things are ordered from thence down hitherto. For if a sparrow

falls not to the ground without God, she shall not be killed

without God; not by he knows not who. And if a Christian man is

better than many sparrows, it follows, that God concerns himself

more with, for, and about him than with, for, or about many sparrows.

It follows, therefore, in right reason, that as the person who is

appointed to be the sufferer, so the persons who are appointed to

be the rod and sword thereby to afflict withal. Thus far, therefore,

the will of God is it that ordereth and disposeth of us and of

our sufferings.

Seventh, As all these pass through the hand of God, and come not

to us but by his will, so HOW as also LONG is really determined

as any of them all. It is not in man, but God, to set the time

how long the rod of the wicked shall rest upon the lot of the

righteous. Abraham must be informed of this. "Abraham," says God,

"know of a surety that thy seed shall be a stranger in a land that

is not theirs, and shall serve them; and they shall afflict them

four hundred years" (Gen 15:13). So the thraldom of Israel in Babylon

was not only in the general appointed, but the time prefixed, how

long (Jer 25:11,12; 29:10). The time of the beast's reign and of

the witnesses walking in sackcloth are punctually fixed, and that

beyond which they cannot go (Rev 11, 12, 13).

I know these are generals, and respect the church in the bulk of

it, and not particular persons. But, as was hinted afore, we must

argue from the greater to the lesser, that is, from four hundred

years to ten days, from ten days to three, and so from the church

in general to each particular member, and to the time and nature

of their sufferings (Rev 2:10; Hosea 6:2; Acts 23:11).

And thus, in a word or two, I have finished the first two parts

of the text, and showed you what there is in Peter's counsel and

advice; and showed you also, to whom his advice is given: in which

last, as you see, I have showed you both what the will of God is,

and what to suffer according to it. And particularly, I have, in

a few words, handled this last, to show you that our sufferings

are ordered and disposed by him, that you might always, when you

come into trouble for his name, not stagger nor be at a loss, but

be stayed, composed, and settled in your minds, and say, "The will

of the Lord be done" (Acts 21:14). I will also say unto you this

by the way, that the will of God doth greatly work, even to order

and dispose of the spirits of Christians, in order to willingness,

disposedness, readiness, and resignation of ourselves to the mind

of God. For with respect to this were those words last recited

spoken. Paul saw that he had a call to go up to Jerusalem, there

to bear his testimony for Christ and his gospel; but those unto

whom he made know his purpose entreated him, with much earnestness,

not to go up thither, for that, as they believed, it would endanger

his life. But he answereth, What, mean ye to weep, and to break

my heart? for I am ready, not to be bound only, but also to die

at Jerusalem for the name of the Lord Jesus. And when he would

not be persuaded, says Luke, we ceased, saying, "The will of the

Lord be done." From what has been thus discoursed, many things will

follow; as,

1. That the rod, as well as the child, is God's; persecutors, as

well as the persecuted, are his, and he has his own designs upon

both. He has raised them up, and he has ordered them for himself,

and for that work that he has for them to do. Hence Habakkuk,

speaking of the church's enemies, saith, "Thou hast ordained them

for judgment; and, O mighty God, thou hast established them for

correction" (Hab 1:12). And, therefore, they are in other places

called the rod of God's anger; his staff (Isa 10:5), his hand;

his sword (Psa 17:13,14).

Indeed, to be thus disposed of, is a sad lot; the lot is not fallen

to them in pleasant places, they have not the goodly heritage;

but the judgments of God are a great deep. The thing formed may

not say to him that formed it, Why hast thou made me thus? To be

appointed, to be ordained, to be established to be a persecutor,

and a troubler of God's church--O tremendous judgment! O amazing

anger!

Three things the people of God should learn from hence.

(1.) Learn to pity and bewail the condition of the enemy; I know

thou canst not alter the counsel of God; appointed they are,

established they are for their work, and do it they must and shall.

But yet it becomes them that see their state, and that their day

is coming, to pity and bewail their condition, yea, and to pray

for them too; for who knows whether it is determined that they

should remain implacable to the end, as Herod; or whether they

may through grace obtain repentance of their doings, with Saul.

And I say again, if thy prayer should have a casting hand in the

conversion of any of them, it would be sweet to thy thoughts when

the scene is over.

(2.) Never grudge them their present advantages. "Fret not thyself

because of evil men, neither be thou envious at the workers of

iniquity" (Prov 24:19). Fret not, though they spoil thy resting-place.

It is God that has bidden them do it, to try thy faith and patience

thereby. Wish them no ill with what they get of thine; it is their

wages for their work, and it will appear to them ere long that

they have earned it dearly. Their time is to rejoice but as in a

moment, in what thus is gotten by them; and then they, not repenting,

are to perish for ever, like their own dung (Job 20:5-7). Poor man,

thou that hast thy time to be afflicted by them, that thy golden

graces may shine the more, thou art in the fire, and they blow

the bellows. But wouldest thou change places with them? Wouldest

thou sit upon their place of ease? Dost thou desire to be with

them (Prov 24:1)? O rest thyself contented; in thy patience possess

thy soul, and pity and bewail them in the condition in which they

are.

(3.) Bless God that thy lot did fall on the other side, namely, to

be one that should know the truth, profess it, suffer for it, and

have grace to bear thee up thereunder, to God's glory, and thy

eternal comfort. This honour have not all his saints; all are not

counted worthy thus to suffer shame for his name. Do this, I say,

though they get all, and leave thee nothing but the shirt on thy

back, the skin on thy bones, or an hole in the ground to be put

in (Heb 11:23-26).

2. Labour to be patient under this mighty hand of God, and be not

hasty to say, When will the rod be laid aside? mind thou thy duty,

which is to let patience have its perfect work. And bear the

indignation of the Lord, because thou hast sinned against him,

until he please to awake, to arise, and to execute judgment for

thee (Micah 7:9). But to pass this. Are things thus ordered?

then this should teach us that there is a cause. The rod is not

gathered without a cause; the rod is fore-determined, because the

sin of God's people is foreseen, and ofttimes the nature of the

sin, and the anger of the Father, is seen in the fashion of the

rod. The rod of my anger, saith God. A bitter and hasty nation

must be brought against Jerusalem; an enemy fierce and cruel must

be brought against the land of Israel. Their sins called for such

a rod, for their iniquities were grievous (Hab 1:6).

This should teach us with all earnestness to be sorry for our sins,

and to do what we can to prevent these things, by falling upon

our face in a way of prayer before God. If we would shorten such

days, when they come upon us, let us be lovers of righteousness,

and get more of the righteousness of faith, and of compliance

with the whole will of God into our hearts. Then I say, the days

shall be shortened, or we fare as well, because the more harmless

and innocent we are, and suffer, the greater will our wages, our

reward, and glory be, when pay-day shall come; and what if we wait

a little for that?

These things are sent to better God's people, and to make them

white, to refine them as silver, and to purge them as gold, and

to cause that they that bear some fruit, may bring forth more: we

are afflicted, that we may grow (John 15:2). It is also the will

of God, that they that go to heaven should go thither hardly or

with difficulty. The righteous shall scarcely be saved. That is,

they shall, but yet with great difficulty, that it may be the

sweeter. Now that which makes the way to heaven so strait, so

narrow, so hard, is the rod, the sword, the persecutor, that lies

in the way, that marks where our haunt is, that mars our path,

digs a pit, and that sets a net, a snare for us in the way (1 Sam

23:22; Job 30:12-14; Psa 9:15; 31:4; 35:7; 119:110; 140:5; 142:3).

This, I say, is that which puts us to it, but it is to try, as I

said, our graces, and to make heaven the sweeter to us. To come

frighted and hard pursued thither, will make the safety there the

more with exceeding gladness to be embraced. And I say, get thy

heart yet more possessed with the power of godliness; that the love

of righteousness may be yet more with thee. For this blessedness,

this happiness, he shall be sure of, that suffereth for righteousness'

sake.

3. Since the rod is God's as well as the child, let us not look

upon our troubles as if they came from, and were managed only by

hell. It is true, a persecutor has a black mark upon him, but yet

the Scriptures say that all the ways of the persecutor are God's

(Dan 5:23). Wherefore as we should, so again we should not,

be afraid of men: we should be afraid of them, because they will

hurt us; but we should not be afraid of them, as if they were let

loose to do to us, and with us, what they will. God's bridle is

upon them, God's hook is in their nose: yea, and God has determined

the bounds of their rage, and if he lets them drive his church into

the sea of troubles, it shall be but up to the neck, and so far

it may go, and not be drowned (2 Kings 19:28; Isa 37:29; 8:7,8).

I say the Lord has hold of them, and orders them; nor do they

at any time come out against his people but by his licence and

commission how far to go, and where to stop. And now for two or

three objections:--

1. Object. But may we not fly in a time of persecution? Your

pressing upon us, that persecution is ordered and managed by God,

makes us afraid to fly.

Answ. First, having regard to what was said afore about a call to

suffer; thou mayest do in this even as it is in thy heart. If it is

in thy heart to fly, fly: if it be in thy heart to stand, stand.

Any thing but a denial of the truth. He that flies, has warrant

to do so; he that stands, has warrant to do so. Yea, the same man

may both fly and stand, as the call and working of God with his

heart may be. Moses fled (Exo 2:15), Moses stood (Heb 11:27).

David fled (1 Sam 19:12), David stood (24:8). Jeremiah fled (Jer

37:11,12), Jeremiah stood (38:17). Christ withdrew himself (Luke

9:10), Christ stood (John 18:1-8). Paul fled (2 Cor 11:33), Paul

stood (Acts 20:22,23).

There are therefore few rules in this case. The man himself is

best able to judge concerning his present strength, and what weight

this or that argument has upon his heart to stand or fly. I should

be loath to impose upon any man in these things; only, if thou

fliest, take two or three cautions with thee:--

(1.) Do not fly out of a slavish fear, but rather because flying is

an ordinance of God, opening a door for the escape of some, which

door is opened by God's providence, and the escape countenanced

by God's Word (Matt 10:23).

(2.) When thou art fled, do as much good as thou canst in all

quarters where thou comest, for therefore the door was opened to

thee, and thou bid to make thy escape (Acts 8:1-5).

(3.) Do not think thyself secure when thou art fled; it was

providence that opened the door, and the Word that did bid thee

escape: but whither, and wherefore, that thou knowest not yet.

Uriah the prophet fled into Egypt, because there dwelt men that

were to take him, that he might be brought again to Jerusalem to

die there (Jer 26:21).

(4.) Shouldest thou fly from where thou art, and be taken in another

place; the most that can be made of it--thy taking the opportunity

to fly, as was propounded at first--can be but this, thou wast

willing to commit thyself to God in the way of his providence, as

other good men have done, and thy being now apprehended has made

thy call clear to suffer here or there, the which before thou wert

in the dark about.

(5.) If, therefore, when thou hast fled, thou art taken, be not

offended at God or man: not at God, for thou art his servant, thy

life and thy all are his; not at man, for he is but God's rod, and

is ordained, in this, to do thee good. Hast thou escaped? Laugh.

Art thou taken? Laugh. I mean, be pleased which way soever things

shall go, for that the scales are still in God's hand.

(6.) But fly not, in flying, from religion; fly not, in flying,

for the sake of a trade; fly not, in flying, that thou mayest have

ease for the flesh: this is wicked, and will yield neither peace

nor profit to thy soul; neither now, nor at death, nor at the day

of judgment.

2. Object. But if I fly, some will blame me: what must I do now?

Answ. And so many others if thou standest; fly not, therefore, as

was said afore, out of a slavish fear; stand not, of a bravado.

Do what thou dost in the fear of God, guiding thyself by his Word

and providence; and as for this or that man's judgment, refer thy

case to the judgment of God.

3. Object. But if I be taken and suffer, my cause is like to be

clothed with scandals, slanders, reproaches, and all manner of

false, and evil speakings; what must I do?

Answ. Saul charged David with rebellion (1 Sam 22:8,13). Amos was

charged with conspiring against the king (Amos 7:10). Daniel was

charged with despising the king; and so also were the three children

(Dan 6:13; 3:12). Jesus Christ himself was accused of perverting

the nation, of forbidding to give tribute to Caesar, and of saying

that himself was Christ a king (Luke 23:2). These things therefore

have been. But,

(1.) Canst thou, after a due examination of thyself, say that

as to these things thou art innocent and clear? I say, will thy

conscience justify thee here? Hast thou made it thy business to

give unto God the things that are God's, and unto Caesar the things

that are his, according as God has commanded? If so, matter not

what men shall say, nor with what lies and reproaches they slander

thee, but for these things count thyself happy. Blessed are ye,

when men shall revile you--and shall say all manner of evil against

you falsely (lying) for my sake (saith Christ). Rejoice, and be

exceeding glad: for great is your reward in heaven: for so persecuted

they the prophets which were before you (Matt 5:11,12). Comfort

thyself therefore in the innocency of thy soul, and say, I am

counted a rebel, and yet am loyal; I am counted a deceiver, and

yet am true (1 Sam 24:8-12, 2 Cor 6:8). Also refer thy cause to the

day of judgment; for if thou canst rejoice at the thoughts that

thou shalt be cleared of all slanders and evil speakings then,

that will bear up thy heart as to what thou mayest suffer now.

The answer of a good conscience will carry a man through hell to

heaven. Count these slanders part of thy sufferings, and those

for which God will give thee a reward, because thou art innocent,

and for that they are laid upon thee for thy profession's sake.

But if thou be guilty, look to thyself; I am no comforter of such.

[THIRD, THE GOOD EFFECT OF COMMITTING THE SOUL TO GOD'S KEEPING.]

I come now to speak to the third and last part of the text, namely,

of the good effect that will certainly follow to those that, after

a due manner, shall take the advice afore given. "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 from the last clause of the text lie yet before us. And

they are they by which will be shown what good effect will follow

to those that suffer according to the will of God, and that commit

their souls to his keeping. 1. Such will find him to themselves a

Creator. 2. They will find him a faithful Creator. "Let them commit

the keeping of their souls to him, as unto a faithful Creator."

In this phrase, a Faithful Creator, behold the wisdom of the Holy

Ghost, how fitly and to the purpose he speaketh. King is a great

title, and God is sometimes called a King; but he is not set forth

by this title here, but by the title of a Creator; for it is not

always in the power of a king to succour and relieve his subjects,

that are suffering for his crown and dignity. Father is a sweet

title--a title that carrieth in it an intimation of a great deal

of bowels and compassion, and God is often set forth also by this

title in the holy Scriptures. But so he is not here, but rather

as a Creator. For a father, a compassionate father, cannot always

help, succour, or relieve his children, though he knows they are

under affliction! Oh! but a Creator can. Wherefore, I say, he is

set forth here under the title of Creator.

FIRST, A Creator! nothing can die under a Creator's hands. A Creator

can sustain all. A Creator can, as a Creator, do what he pleases.

"The Lord, the everlasting God, the Creator of the ends of the

earth, fainteth not, neither is weary" (Isa 40:28).

The cause of God, for which his people suffer, had been dead and

buried a thousand years ago, had it not been in the hand of a

Creator. The people that have stood by his cause had been out of

both as to persons, name, and remembrance, had they not been in

the hand of a Creator. Who could have hoped, when Israel was going

in, even into the mouth of the Red Sea, that ever his cause, or

that people, should have revived again. A huge host of the Egyptians

were behind them, and nothing but death before and on every hand

of them; but they lived, they flourished, they outlived their

enemies, for they were in the hand of a Creator.

Who could have hoped that Israel should have returned again from

the land, from the hand, and from under the tyranny of the king

of Babylon? They could not deliver themselves from going thither,

they could not preserve themselves from being diminished when they

came there, their power was gone, they were in captivity, their

distance from home was far, their enemies possessed their land,

their city of defence was ruined, and their houses burned down

to the ground; and yet they came home again: there is nothing

impossible to a Creator.

Who could have thought that the three children could have lived in

a fiery furnace? that Daniel could have been safe among the lions?

that Jonah could have come home to his country, when he was in

the whale's belly? or that our Lord should have risen again from

the dead? But what is impossible to a Creator?

This, therefore, is a rare consideration for those to let their

hearts be acquainted with that suffer according to the will of

God, and that have committed the keeping of their souls to him in

well-doing. They have a Creator to maintain and uphold their cause,

a Creator to oppose its opposers. And hence it is said, all that

burden themselves with Jerusalem "shall be cut in pieces, though

all the people of the earth be gathered together against it" (Zech

12:3).

SECOND, A Creator! A Creator can not only support a dying cause,

but also fainting spirits. For as he fainteth not, nor is weary,

so "he giveth power to the faint, and to them that have no might

he increaseth strength" (Isa 40:29). He is the God of the spirits

of all flesh, and has the life of the spirit of his people in his

own hand. Spirits have their being from him; he is the Father of

spirits. Spirits are made strong by him, nor can any crush that

spirit that God the Creator will uphold.

Is it not a thing amazing to see one poor inconsiderable man, in

a spirit of faith and patience, overcome all the threatenings,

cruelties, afflictions, and sorrows, that a whole world can lay upon

him? None can quail43 him, none can crush him, none can bend down

his spirit. None can make him to forsake what he has received of

God--a commandment to hold fast. His holy, harmless, and profitable

notions, because they are spiced with grace, yield to him more

comfort, joy, and peace, and do kindle in his soul so goodly

a fire of love to, and zeal for God, that all the waters of the

world shall never be able to quench.

Ay, say some, that is because his is headstrong, obstinate, and one

that will hear no reason. No, say I, but it is because his spirit

is in the hand, under the conduct and preservation, of a Creator.

A Creator can make spirits, uphold spirits, and make one spirit

stronger to stand, than are all the spirits of the world to cast

down. To stand, I say, in a way of patient enduring in well-doing,

against all that hell can do to suppress.

THIRD, A Creator! A Creator can bring down the spirits that oppose,

and make them weak and unstable as water. The Lord, the everlasting

God, the Creator of the ends of the earth, fainteth not, nor is

weary; there is no searching of his understanding. He gives power

to the faint, and to those that have no might, he increaseth

strength; now mark, even the young shall faint and be weary, and

the young men shall utterly fall. A Creator can dash the spirits

of the enemies with fear. God can put them in fear, and make them

know that they are men and not God, and that their horses are flesh

and not spirit. When the enemy came to take Jesus Christ, their

spirits fainted, their hearts died in them; they went backwards,

and fell to the ground. They had hard work to strengthen their

spirits to a sufficiency of boldness and courage, though they

brought halberts, and staves, and swords, and weapons with them,

to take a naked44 man (John 18:3-7).

And although this is that which is not so visible to the world

as some other things are, yet I believe that God treads down the

spirits of men in a day when they afflict his people, oftener than

we are aware of, or than they are willing to confess. How was the

hostile spirit of Esau trod down of God, when he came out to meet

his poor naked brother, with no less than four hundred armed men?

He fainted before his brother, and instead of killing, kissed him

(Gen 33:4). How was the bloody spirit of Saul trod down, when David

met him at the mouth of the cave, and also at the hill Hachilah

(1 Sam 24; 26)? God is a Creator, and as a Creator, is a spirit

maker, a spirit reviver, a spirit destroyer; he can destroy body

and soul in hell (Luke 12:5).

FOURTH, A Creator! As a Creator, he is over all arts, inventions,

and crafts of men that are set on work to destroy God's people,

whether they be soldiers, excellent orators, or any other whatsoever;

we will single out one--the smith, that roaring fellow, who with

his coals and his bellows makes a continual noise. "I have created

the smith," said God, "that bloweth the coals in the fire, and

that bringeth forth an instrument for his work; and I have created

the waster to destroy" (Isa 54:16). The smith, what is he? I

answer, an idol maker, a promoter of false worship, and one that

makes instruments of cruelty, therewith to help to suppress the

true [worship] (Isa 41:7; 44:12; 46:6).

"I have created the smith," saith God, "that bloweth the coals in

the fire." The idol inventor, the idol maker, the supporter of

idol worship, he is my creature, saith God, to teach that he has

power to reach him, and to command his sword to approach him at

his pleasure, notwithstanding his roaring with his bellows, and

his coals in the fire. So then, he cannot do what he will in the

fire, nor with his idol when he has made it; the instrument, also

that he makes for the defence of his idol, and for the suppressing

of God's true worship, shall not do the thing for the which it

is designed by him. And so the very next verse saith: "No weapon

that is formed against thee shall prosper, and every tongue that

shall rise against thee in judgment thou shalt condemn. This is

the heritage of the servants of the Lord, and their righteousness

is of me, saith the Lord" (Isa 54:17). And the text saith moreover,

I have created the waster to destroy. The waster, what is that?

Why, the smith makes an idol, and God has made the rust; the

smith makes a sword, and God has made the rust. The rust eats them

up, the moth shall eat them up, the fire shall devour them. "The

wicked," saith the Psalmist, "have drawn out the sword, and have

bent their bow, to cast down the poor and needy, and to slay such

as be of upright conversation. Their sword shall enter into their

own heart, and their bows shall be broken" (Psa 37:14,15).

All this can God do, because he is a Creator, and none but God can

do it. Wherefore by this peculiar title of Creator, the apostle

prepareth support for suffering saints, and also shows what

a good conclusion is like to be made with them that suffer for

righteousness' sake, according to his will; and that commit the

keeping of their souls to him in well-doing, as unto a faithful

Creator.

FIFTH, A Creator! A Creator can make such provision for a suffering

people, in all respects, as shall answer all their wants. Have

they lost their peace with the world? Have they no more peace

with this world? Why, a Creator can make, create peace, can create

peace, peace; peace with God, and peace with his conscience; and

that is better than all the peace that can be found elsewhere in

the world (Isa 57:19). Have they lost a good frame of heart? Do

they want a right frame of spirit? Why, though this is to be had

no where in the world, yet a Creator can help them to it (Psa

51:10). Have they lost their spiritual defence? Do they lie too

open to their spiritual foes? Why, this a Creator can help. "And

the Lord will create upon every dwelling place of Mount Zion, and

upon her assemblies, a cloud and smoke by day, and the shining

of a flaming fire by night: for upon all the glory shall be a

defence." (Isa 4:5)

This is the work of the Spirit; for though the Spirit itself be

uncreated, yet all the holy works of it in the heart are verily

works of creation. Our new man is a creation; our graces are a

creation; our joys and comforts are a creation45 (2 Cor 5:17,18;

Eph 4:24; Isa 65:17-19). Now a creation none can destroy but a

Creator; wherefore here is comfort. But again, God hath created

us in Christ Jesus; that is another thing. The sun is created in

the heavens; the stars are created in the heavens; the moon is

created in the heavens. Who can reach them, touch them, destroy

them, but the Creator? Why, this is the case of the saint; because

he has to do with a Creator, he is fastened to Christ; yea, is in

him by an act of creation (Eph 2:10), so that unless Christ and

the creation of the Holy Ghost can be destroyed, he is safe that

is suffering according to the will of God, and that hath committed

the keeping of his soul to him in well-doing, as unto a faithful

Creator. And this I would have you consider moreover; the man

that suffereth according to the will of God, committeth not such

a soul to this Creator as dwells in carnal men--a naked soul, a

graceless soul, a soul that has nothing in it but sin; but he commits

a converted soul, a regenerate soul, a soul adorned, beautified,

and sanctified, with the jewels, and bracelets, earrings, and

perfumes of the blessed Spirit of grace. And I say again, this

is the work of a Creator, and a Creator can maintain it in its

gallantry,

FOOTNOTE? "Gallantry"; splendour of appearance, grandeur,

nobleness.--Ed.

and he will do so, but he will put forth acts of creating power

for it every day.

SIXTH, A Creator! He that can create can turn and alter any thing,

to what himself would have it. He that made "the seven stars and

Orion, and turneth the shadow of death into the morning" (Amos

5:8), he can "make the wilderness a pool of water, and the dry

land springs of water" (Isa 41:18). Our most afflicted and desolate

conditions, he can make as a little haven unto us; he can make us

sing in the wilderness, and can give us our vineyards from thence

(Hosea 2:14,15). He can make Paul sing in the stocks, and good

Rowland Taylor dance as he goeth to the burning stake. Jails, and

mocks, and scourgings, and flouts and imprisonments, and hunger,

and nakedness, and peril, and sword, and dens, and caves, and

rocks, and mountains, God can so sweeten with the honey of his

Word, and make so famous for situation by the glory of his presence,

and so rich and fruitful by the communications of the Holy Ghost,

and so easy by the spreading of his feathers over us, that we

shall not be able to say, that in all the world a more commodious

place, or comfortable condition, can be found. Some have know this,

and have been rather ready to covet to be here, than to shun and

fly from it, as a most unsavoury condition. 46

All these things, I say, God doth as a Creator. He hath created

antipathies, and he can make antipathies close, and have favour

one for another. The lion and the calf, the wolf and the lamb, the

little boy and the cockatrice's den he can reconcile, and make

to be at agreement. So, sufferings and the saint; the prison and

the saint; losses, crosses, and afflictions, and the saint: he can

make to lie down sweetly together.

SEVENTH, A Creator! A Creator can make up all that thou hast

or shalt lose for the sake of thy profession by the hands of the

children of men, be they friends, relations, a world, life, or

what you can conceive of.

1. Hast thou lost thy friend for the sake of thy profession? Is

the whole world set against thee for thy love to God, to Christ,

his cause, and righteousness? Why, a Creator can make up all.

Here, therefore, is the advantage that he hath that suffereth for

righteousness' sake. Jonathan, the very son of bloody Saul, when

David had lost the help of all his own relations, he must fall in

with him, stick to him, and love him as he loved his own soul (1

Sam 18:1-3). Obadiah, Ahab's steward, when the saints were driven

even under ground by the rage of Jezebel the queen, he is appointed

of God to feed them in caves and holes of the earth (1 Kings 18:13).

Yea, the very raven complied with the will of a Creator to bring

the prophet bread and flesh in the morning, and bread and flesh

at night (17:6). When Jeremiah the prophet was rejected of all,

yea, the church that then was, could not help him; he was cast

into the dungeon, and sunk to a great depth there in the mire.

God the Creator, who ruleth the spirits of all men, stirred up

the heart of Ebed-melech the Ethiopian both to petition for his

liberty, and to put him out of the dungeon by the help of thirty

men (Jer 38:7-13). These now, as Christ says, were both fathers,

mothers, brothers, sisters, and as a loving wife or child (Matt

19:29).

2. Hast thou, for the sake of thy faith and profession thereof,

lost thy part in the world? Why, a Creator can make thee houses

as he did for the midwives of Egypt (Exo 1:20,21), and can build

thee a sure house as he did for David his servant, who ventured all

for the love that they had to the fear of God and his way (2 Sam

7). David was thrust out of Saul's house, and driven from his own,

and God opened the heart of Achisch the king of Gath to receive

him, and to give him Ziklag. David, when under the tyranny of

Saul, knew not what to do with his father and his mother, who were

persecuted for his sake, but a Creator inclined the heart of the

king of Moab to receive them to house and harbour (1 Sam 27:5;

22:3,4).

3. Is thy life at stake--is that like to go for thy profession,

for thy harmless profession of the gospel? Why, God the Creator

is Lord of life, and to God the Lord belong the issues from death.

So then, he can, if he will, hold thy breath in thy nostrils, in

spite of all the world; or if he shall suffer them to take away this

for his glory, he can give thee another ten times as good for thy

comfort. "He that loveth his life shall lose it; and he that hateth

his life in this world shall keep it unto life eternal" (John

12:25).

4. Is thy body to be disfigured, dismembered, starved, hanged, or

burned for the faith and profession of the gospel? Why, a Creator

can either prevent it, or, suffering it, can restore it the very

same to thee again, with great and manifold advantage. He that

made thee to be now what thou art, can make thee to be what thou

never yet wast. It doth not yet appear what we shall be, further

than only by general words (1 John 3:2; Phil 3:21).

EIGHTH, A Creator! Peter sets him before us here as a Creator,

because he would have us live upon him as such; as well as upon

his grace, love, and mercy. In Job's day this was bewailed, that

none or but a few said, "Where is God my maker, who giveth songs

in the night?" (Job 35:10).

Creator, as was hinted before, is one of God's peculiar titles.

It is not given to him above five or six times in all the Book

of God; and usually, when given him, it is either to show his

greatness, or else to convince us that of duty we ought to depend

upon him; and not to faint, if he be on our side, for or under

any adversity, according as we are bidden in the text: "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."

Shall God display his glory before us under the character and

title of a Creator, and shall we yet fear man? Shall he do this

to us when we are under a suffering condition, and that on purpose

that we might commit our souls to him in well-doing, and be quiet,

and shall we take no notice of this? "Who art thou, that thou

shouldest be afraid of a man that shall die, and of the son of man

which shall be made as grass; and forgettest the Lord thy maker,

that hath stretched forth the heavens, and laid the foundations

of the earth?" &c. (Isa 51:12,13).

Had God concealed himself, as to his being a Creator, yet since

he presenteth himself unto us by his Word under so many excellent

titles as are given to no other God besides, methinks it should

make us bold in our God; but when, for our relief, he shall add

to all other that he verily is a Creator, this should make us rest

in hope indeed.

Every nation will have confidence for their own gods, though but

gods that are made with hands--though but the work of the smith

and carpenter; and shall not we trust in the name of the Lord our

God, who is not only a God, but a Creator and former of all things

(Micah 4:5), consequently, the only living and true God, and one

that alone can sustain us? We therefore are to be greatly blamed

if we overlook the ground, such ground of support and comfort as

presenteth itself unto us under the title of a Creator; but then

most of all, if, when we have heard, believed, and known that our

God is such, we shall yet be afraid of a man that shall die, and

forget the Lord our maker. We, I say, have heard, seen, known,

and believed, that our God is the Creator. The heavens declare

his glory, and the firmament showeth his handy-work, and thus he

has showed unto us "his eternal power and Godhead" (Rom 1:20).

Behold, then, thou fearful worm, Jacob, the heavens, the sun, the

moon, the stars; behold the earth, the sea, the air, the fire, and

vapours. Behold, all living things, from leviathan and behemoth

to the least that creepeth in the earth and waters. Yea, behold

thyself, thy soul, thy body, thy fashion, thy building, and consider;

thy God hath made even all these things, and hath given to thee

this being; yea, and all this also he made of that which doth

not appear (Heb 11:1-3). This is that which thou art called to

the consideration of by Peter, in the text; when he letteth fall

from his apostolical meditation that thy God is the Creator, and

commandeth that thou, in thy suffering for him according to his

will, shouldest commit the keeping of thy soul to him as unto a

faithful Creator.

He that has the art thus to do, and that can do it in his straits,

shall never be trodden down. His God, his faith; his faith, his

God, are able to make him stand. For such a man will thus conclude,

that since the Creator of all is with him, what but creatures are

there to be against him? So, then, what is the axe, that it should

boast itself against him that heweth therewith? or the saw, that

it should magnify itself against him that shaketh it? as if the

rod should shake itself against him that lifteth it up; or as if

the staff should lift up itself as if it were not wood (Isa 10:15).

Read also Isaiah 40:12-31, and then speak, if God as Creator is

not a sure confidence to all the ends of the earth that trust in,

and wait upon him. As Creator, he hath formed and upholdeth all

things; yea, his hands have formed the crooked serpent, wherefore

he also is at his bay (Job 26:13). And thou hast made the dragon

in the sea; and therefore it follows that he can cut and wound him

(Isa 51:9), and give him for meat to the fowls, and to the beasts

inheriting the wilderness (Psa 74:13,14), if he will seek to

swallow up and destroy the church and people of God (Eze 29:3,4).

NINTH, A Creator is God! the God unto whom they that suffer according

to his will are to commit the keeping of their souls--the Creator.

And doth he take charge of them as a Creator? Then this should

teach us to be far off from being dismayed, as the heathens are,

at his tokens; for our God, the Lord, is the true God, the living

God, the King of eternity (Jer 10:1,2,10). We should tremblingly

glory and rejoice when we see him in the world, though upon those

that are the most terrible of his dispensations. God the Creator

will sometimes mount himself and ride through the earth in such

majesty and glory, that he will make all to stand in the tent

doors to behold him. O how he rode in his chariots of salvation

when he went to save his people out of the land of Egypt! How he

shook the nations! Then "his glory covered the heavens, and the

earth was full of his praise. And his brightness was as the light;

he had horns coming out of his hand: and there was the hiding of

his power. Before him went the pestilence, and burning coals went

forth at his feet. He stood, and measured the earth: he beheld,

and drove asunder the nations; and the everlasting mountains were

scattered, the perpetual hills did bow: his ways are everlasting."

Then said the prophet, "I saw the tents of Cushan in affliction:

and the curtains of the land of Midian did tremble. Was the Lord

displeased against the rivers? was thine anger against the rivers?

was thy wrath against the sea, that thou didst ride upon thine

horses and thy chariots of salvation?" (Hab 3:3-8).

So David: "The earth shook and trembled," said he; "the foundations

also of the hills moved and were shaken, because he was wroth.

There went up a smoke out of his nostrils, and fire out of his

mouth devoured: coals were kindled by it. He bowed the heavens

also, and came down: and darkness was under his feet. And he rode

upon a cherub, and did fly: yea, he did fly upon the wings of the

wind. He made darkness his secret place; his pavilion round about

him were dark waters and thick clouds of the skies. At the brightness

that was before him his thick clouds passed, hail stones and coals

of fire. The Lord also thundered in the heavens, and the Highest

gave his voice; hail stones and coals of fire. Yea, he sent out

his arrows, and scattered them; and he shot out lightnings, and

discomfited them. Then the channels of waters were seen, and the

foundations of the world were discovered at thy rebuke, O Lord,

at the blast of the breath of thy nostrils" (Psa 18:7-15).

These are glorious things, though shaking dispensations. God is

worthy to be seen in his dispensations as well as in his Word,

though the nations tremble at his presence. "Oh that thou wouldest

rend the heavens, that thou wouldest come down," saith the prophet,

"that the mountains might flow down at thy presence!" (Isa 64:1).

We know God, and he is our God, our own God; of whom or of what

should we be afraid? (Psa 46). When God roars out of Zion, and

utters his voice from Jerusalem, when the heavens and the earth do

shake, the Lord shall be the hope of his people, and the strength

of the children of Israel (Joel 3:16).

Every man stayeth up, or letteth his spirit fail, according to

what he knoweth concerning the nature of a thing. He that knows

the sea, knows the waves will toss themselves: he that knows a

lion, will not much wonder to see his paw, or to hear the voice

of his roaring. And shall we that know our God be stricken with

a panic fear, when he cometh out of his holy place to punish the

inhabitants of the earth for their iniquity? We should stand like

those that are next to angels, and tell the blind world who it

is that is thus mounted upon his steed, and that hath the clouds

for the dust of his feet, and that thus rideth upon the wings of

the wind: we should say unto them, "This God is our God for ever

and ever, and he shall be our guide even unto death."

Our God! the Creator! He can turn men to destruction, and say,

Return, ye children of men. When our God shows himself, it is

worth the while to see the sight, though it costs us all that we

have to behold it. Some men will bless and admire every rascally

juggler that can but make again that which they only seem to mar,

or do something that seems to outgo reason; yea, though they make

thunderings and noise in the place where they are, as though the

devil himself were there. Shall saints, then, like slaves, be afraid

of their God, the Creator; of their own God, when he rendeth the

heavens, and comes down? When God comes into the world to do great

things, he must come like himself--like him that is a Creator:

wherefore the heavens and the earth must move at his presence, to

signify that they acknowledge him as such, and pay him that homage

that is due to him as their God and great Creator.

We that are Christians have been trained up by his Son in his

school this many a day, and have been told what a God our Father

is, what an arm he has, and with what a voice he can thunder; how

he can deck himself with majesty and excellency, and array himself

with beauty and glory; how he can cast abroad the rage of his wrath,

and behold every one that is proud, and abase him (Job 40:9-11).

Have we not talked of what he did at the Red Sea, and in the land

of Ham many years ago, and have we forgot him now? Have we not

vaunted and boasted of our God both in church, pulpit, and books;

and spake to the praise of them that, instead of stones, attempted

to drive antichrist out of the world with their lives and their

blood; and are we afraid of our God? He was God, a Creator, then;

and is he not God now? and will he not be as good to us as to them

that have gone before us? or would we limit him to appear in such

ways as only smile upon our flesh; and have him stay, and not show

himself in his heart-shaking dispensations until we are dead and

gone? What if we must go now to heaven, and what if he is thus

come down to fetch us to himself? If we have been wise as serpents,

and innocent as doves--if we can say, Neither against the law of

the Jews, neither against the temple, nor against Caesar, have we

offended anything at all, of what should we be afraid? Let heaven

and earth come together, I dare say they will not hurt us. Our

Lord Jesus, when dilating upon some of the great and necessary works

of our Creator, puts check beforehand to all uncomely fears; to

such fears as become not the faith and profession of a Christian.

"Brother," saith he, "shall deliver up the brother to death, and

the father the child: and the children shall rise up against their

parents, and cause them to be put to death. And ye shall be hated

of all men for my name's sake." What follows? (verse 28), "Fear

them not"; and again, in verse 31, "Fear ye not" (Matt 10:21,22).

So again (Matt 24): "Nation shall rise against nation--there shall

be famines, pestilences, and earthquakes, &c. They shall deliver you

up to be afflicted, and shall kill you.--Many shall be offended,

and shall betray one another.--And many false prophets shall

arise, and deceive many." And yet for all this we are bid not

to be afraid, for all these things, with all other are ordered,

limited, enlarged and straitened, bounded and butted by the will,

and hand, and power of that God unto whom Peter bids us commit

the keeping of our souls, as unto a faithful Creator (verse 7-11;

Mark 13:5-9). To wait for God in the way of his judgments doth

well become a Christian.

To believe he loves us when he shows himself terrible to us, is

also very much becoming of us. Wherefore has he given us grace?

Is it that we should live by sense? Wherefore has he sometimes

visited us? Is it that our hearts might be estranged from him, and

that we still should love the world? And I say again, wherefore

has he so plainly told us of his greatness, and of what he can

do? Is it not that we might be still when the world is disturbed;

and that we might hope for good things to come out of such providences

that, to sense, look as if themselves would eat up and devour all?

Let us wait upon God, walk with God, believe in God, and commit

ourselves, our soul, our body, to God, to be kept. Yea, let us be

content to be at the disposal of God, and rejoice to see him act

according to all his wondrous works. For this is a posture highly

becoming them that say of God he is their Father, and that have

committed the keeping of their souls to him as unto a Creator.

A comely thing it is for the soul that feareth God, to love and

reverence him in all his appearances. We should be like the spaniel

dog, even lie at the foot of our God, as he at the foot of his

master; yea, and should be glad, could we but see his face, though

he treads us down with his feet.

Ay, says one son, so I could, if I thought this high God would

regard me, and take notice of my laying of my soul at his foot,

while I suffer for his Word and truth in the world. Why, do but

see now how the Holy Ghost, for our help, doth hedge up that way

in at which unbelief would come, that there might, as to this,

be no room left for doubting. For as he calleth the God unto whom

we are bid to commit the keeping of our soul, a Creator, so he

saith that he is A CREATOR THAT IS FAITHFUL. "Let them commit the

keeping of their souls unto him in well-doing, as unto a faithful

Creator"--a Creator that will concern himself with the soul committed

to his trust, and that will be faithful to it, according to all

that he has promised.

This, therefore, of God's faithfulness being added to his might and

power, is in itself a ground of great support to those that have

in a way of well-doing committed themselves, their souls, to him

to keep. A Creator; what is it that a Creator cannot do? A faithful

Creator; what is it that one that is faithful will not do, that

is, when he is engaged? And now he is engaged, because thou hast

committed thy soul to him to keep, and because he has bid thee

do so. Let them commit the keeping of their soul to him, as unto

a faithful Creator. I have sometimes seen an unfaithful man engaged,

when a thing has been committed to him to keep. A man that is a

thief, a cheater, a defrauder, will yet be faithful to him that

will commit a charge to him to keep. And the reason is, because,

though he can steal, cheat, defraud, without being taken notice

of; yet he must be seen and known, if he be false in that which

is committed to him to keep. I know the comparison is odious, yet

such have been made by a holier mouth than mine, and as the case

may be, they may be aptest of all to illustrate that which a man

is about to explain. Hark what the unjust judge saith, says the

Lord Jesus Christ (Luke 18).

To commit thy soul to God is to trust him with it; to commit thy

soul to God is to engage him to look to it. And if he should not

be faithful now, he will not be so in any case. For himself has

bidden thee do it; he has also promised to keep it, as has been

already showed in the former part of this discourse. Besides, he is

here said to be faithful--to be a faithful Creator. He challenges

this of faithfulness to himself alone: "Yea, let God be true, but

every man a liar" (Rom 3:4). This, therefore, doth still help to

encourage them that would be faithful to him, to commit the keeping

of our soul to him. A faithful man will encourage one much; how

much more should the faithfulness of God encourage us?

Here, therefore, we have a closing word indeed; a word to wrap

up the text with that is as full of good as the sun is of light.

What can be fitter spoken? What can be added? What now is wanting

to the help of him that has committed his soul to God to keep it

while he is suffering according to his will in the world? He is

engaged, as I said, by that act; thou hast committed thy soul to

him to keep; he is engaged by his own Word; he has bidden thee

commit thy soul to him to keep. He is engaged by his declaring

of himself to be faithful; for that has encouraged thee to commit

thy soul to him to keep. Besides, he has promised to do it; he

has sworn to do it.

"For when God made promise to Abraham, because he could swear by

no greater, he sware by himself, saying, Surely blessing I will

bless thee, and multiplying I will multiply thee. And so, after he

had patiently endured, (as thou must do,) he obtained the promise.

For men verily swear by the great: and an oath for confirmation is

to them an end of all strife. Wherein God, willing more abundantly

to shew unto the heirs of promise the immutability of his counsel,

confirmed it by an oath: that by two immutable things, in which it

was impossible for God to lie, we might have a strong consolation,

who have fled for refuge to lay hold upon the hope set before

us: which hope we have as an anchor of the soul, both sure and

steadfast, and which entereth into that within the veil; whither

the forerunner is for us entered, even Jesus, made an High-priest

for ever after the order of Melchisedec" (Heb 6:13-20).

Thus you see what ground we have who suffer according to the will

of God, and that have committed the keeping of our souls to him in

well-doing, as unto a faithful Creator. Here, therefore, I might

make a stop and conclude as to this advice; but now we are in, we

will proceed a little further, and will fall upon three or four

more particulars.

First, then, He will be faithful to us in this: He will keep us from

those allurements of the world that a suffering saint is subject

to. They that suffer have other kinds of temptations upon this

account than other Christians have. The liberty of others, while

they are in bonds, is a temptation to them. The peace of others,

while they are in trouble, is a temptation to them. The enjoyments

of others, while their houses are empty and their goods taken

away, while their own water is sold unto them, and while they are

buying their own wood, is a great temptation to them (Lam 5:4).

And this temptation, were it not that we have to do with a God

that is faithful, would assuredly be a great snare unto them. But

"God is faithful, who will not suffer you to be tempted," as to

this, "above that ye are able" (1 Cor 10:13).

Nay, a suffering man has not only these things lying before him

as a temptation, but perhaps the wife of the bosom lies at him,

saying, O do not cast thyself away; if thou takest this course,

what shall I do? Thou has said thou lovest me; now make it manifest

by granting this my small request. Do not still remain in thine

integrity. Next to this come the children, all which are like to

come to poverty, to beggary, to be undone for want of wherewithal

to feed, and clothe, and provide for them for time to come. Now

also come kindred, and relations, and acquaintance; some chide,

some cry, some argue, some threaten, some promise, some flatter,

and some do all, to befool him for so unadvised an act as to cast

away himself, and to bring his wife and children to beggary for

such a thing as religion. These are sore temptations.47

Next to those come the terrors of men, the gripes of the laws,

the shadow of death, and no man can tell what. All which are

sufficient to pull a man from the gates of life, were he there, if

the faithful Creator stands not to him. "But God is faithful, who

will not suffer you to be tempted above that ye are able; but will

with the temptation make a way to escape, that ye may be able to

bear it."--"But God is faithful." It saith not, that thou art: but

"God is faithful"--to his Son, to whom he has given thee; to his

promise, the which he has given thee; to his cause, to which he

has called thee; and to thy soul, the which thou hast committed

to his trust, and the which he also has taken the charge of, as he

is a faithful Creator.

"And will not suffer thee to be tempted." How, not tempted? No;

not above what thou art able. He that tempts thee doth not at all

consider thy strength, so as to stop when he sees thou art weak;

he would have thee overthrown, for therefore it is that he tempteth

thee. But God will not suffer that, because he is faithful, and

because thou hast committed the keeping of thy soul unto him in

well-doing, as unto a faithful Creator. "Not tempted above that

ye are able." He saith not, above that ye are well able. Indeed,

thy strength shall be proportioned to the temptation, but thou

mayest have none over and above to spare; thou shalt not have a

bigger load than God will give thee shoulders to bear. Christ did

bear his burden, but it made him cry out, and sweat as it were

great drops of blood, to carry it. Bear thy burden thou shalt,

and not be destroyed by it; but perhaps thou mayest sometimes roar

under it by reason of the disquietness of thy heart. "But he will

with the temptation make a way of escape." "With the temptation,"

not without it; thou must be tempted, and must escape too. "With

the temptation." As sure as Satan is licensed, so sure he is

limited; and when Satan has ended all the temptation, he shall

depart from thee (Luke 4:13). "He will with the temptation"--by

such a managing of it as shall beak its own neck. God can admit

Satan to tempt, and make the Christian wise to manage the temptation

for his own escape.

"Make a way." It may be thou seest no way of escape. It may be there

is no way--no way in all the world, to escape. Well; but God can

make a way. When Israel was hemmed in at the Red Sea, there was as

then no way--no way in all the world, to escape. O! but God made

a way, and a pathway too, and that through the mighty waters (Exo

15:8,16; Psa 106:9; 78:13). He will make a way with the temptation,

or "will with the temptation make a way to escape, that ye may be

able to bear it." These are the words of the Holy Ghost, who is

God; and they are spoken, yea, committed to record for this very

purpose, that those that are under affliction might commit the

keeping of their soul to him in well-doing, as unto a faithful

Creator. That is the first.

Second, He will also be faithful to us as to this: He will give us

a competent measure of wisdom, that in our suffering condition we

may in all things be made able to manage our state with discretion.

We are perhaps weak of natural abilities, parts of utterance, or

the like; and our adversaries are learned, eloquent, and ripe of

parts. Thou hast the disadvantage on thy side, and they have what

the world can afford to encourage them; thou art weak of spirit,

they are bold and strong. The great and the mighty are with thy

enemies, but on thy side there is no comforter (Eccl 4:1).

Why now here is, as to this, and to what else can it be objected,

the faithfulness of God engaged. First, in a general promise; I will

not fail thee, nor forsake thee (Heb 13:5,6). Secondly, we have

an invitation to come to this faithful God for wisdom to assist

and help. For after he had said, "My brethren, count it all joy

when ye fall into divers temptations--and let patience have her

perfect work"; he adds, "If any man lack wisdom, let him ask of

God, that giveth to all men liberally, and upbraideth not, and it

shall be given him" (James 1:2-5). Here is more than an invitation,

here is a promise--it shall be given him; and all to show us what a

faithful Creator we have committed our souls unto. Doth any lack

wisdom to know how to carry it in a time of trial: let them ask it

of God--of the God that is wisdom itself; let him ask it of God,

the liberal giver, who giveth to all men all that they have, and

upbraideth not for their unworthiness. Nor doth the Holy Ghost

stop here, but enlarges himself in a more particular way to those

that suffer according to the text, saying, "But when they deliver

you up, take no thought how or what ye shall speak: for it shall

be given you in that same hour what ye shall speak" (Matt 10:19).

I have often been amazed in my mind at this text, for how could

Jesus Christ have said such a word if he had not been able to

perform it? This text, therefore, declares him to be God. It is

also a proof of faithfulness to those that suffer for him.

For it is as if he should say, Try me and trust me; if I stand not

by you in a day of distress, never believe me more;--you, suffering

according to the will of God, and committing your souls to him in

well-doing; "I will give you a mouth and wisdom, which all your

adversaries shall not be able to gainsay or resist," for so he has

it in Luke 21:15. Here is no consideration of what capacity the

people might be of, that were to be persecuted; but what matters

what they are? if fools, it is no matter; if wise, it helpeth

nothing. A mouth and wisdom is to be given; that of itself shall

do. And this is according to that other scripture mentioned afore,

where it saith, "No weapon that is formed against thee shall

prosper; and every tongue that shall rise against thee in judgment

thou shalt condemn" (Isa 54:17). Although it may happen in this,

as in the former temptation, the devil and his agents may give the

saints, in their pleading for the truth, their bellies full both

of cross answers, equivocations, sophistications, wrong glosses

and erroneous interpretations; but truth shall prevail, shall turn

the scale, and bear away the victory.

Third, He will also be faithful to us in this: we shall not want

spiritual support to help us to bear up under our particular parts

of suffering. I do not say that thou shalt be comforted all the

while; but I say he will be to thee so faithful as to comfort thee

under those thodes,48 gusts, blasts, or battering storms that beat

against thy wall (Isa 32:2).

Look then what present degrees or aggravating appearances are in

thy afflictions; to such a degree shalt thou at times be supported.

For as surely as ever the Spirit of God moved Samson at times in

the camp of Dan, when he lay against the Philistines; so will the

Spirit of God move in and upon thee to comfort and to strengthen

thee, whilst thou sufferest for his name in the world. As our

afflictions abound for Christ, so shall our consolations abound by

him (2 Cor 1:5). I have observed that God lays this, that he useth

to comfort his people in a time of sufferings, as an aggravation

of sin upon them that did use to shuck49 and shrink under sufferings.

"I," saith he, "even I, am he that comforteth you; who art thou

that thou shouldest be afraid of a man that shall die" (Isa 51:12)?

"God," says the wise man, "hath set the one over against the other,"

the day of adversity and the day of prosperity, "to the end that

man should find nothing after him" to complain of (Eccl 7:14).

For as certainly as there is a time to mourn, so certainly there

is a time to rejoice: set, I say, for them that suffer for God's

cause according to God's will (Eccl 3:4).

There are several degrees of suffering for righteousness; there

is the scourge of the tongue, the ruin of an estate, the loss of

liberty, a jail, a gibbet, a stake, a dagger. Now, answerable to

these are the comforts of the Holy Ghost prepared, like to like,

part proportioned to part, only the consolations are said to abound

(2 Cor 1).

But the lighter the sufferings are, the more difficult it is to

judge of the comforts of the Spirit of God, for it is common for

a man to be comfortable under sufferings when he suffereth but

little, and knows also that his enemy can touch his flesh, his

estate, or the like, but little: I say, it is common for such a

man to be comfortable in his sufferings, from the consideration

that his enemies can touch him no further. And this may be the

joy of the flesh--the result of reason, and may be very much, if

not altogether, without a mixture of the joy of the Holy Ghost

therewith. The more deep, therefore, and the more dreadful the

sufferings are, the more clearly are seen the comforts of the

Spirit, when a man has comfort where the flesh is dead, stirreth

not, and can do nothing. When a man can be comfortable at the loss

of all--when he is under the sentence of death, or at the place

of execution--when a man's cause, a man's conscience, the promise,

and the Holy Ghost, have all one comfortable voice, and do all,

together with their trumpets, make one sound in the soul; then

the comforts are good, of the right kinds, of God and his Spirit.

I told you before that there are several degrees of sufferings;

wherefore it is not to be expected that he that suffers but little

should partake of the comforts that are prepared for them that

suffer much. He that has only the scourge of the tongue, knows not

what are the comforts that are prepared for him that meets with

the scourge of the whip. And how should a man know what manner

of comforts the Holy Ghost doth use to give at the jail and the

gibbet, when himself, for righteousness, never was there?

But whether this or the other Christian knows it, God has his

consolations for his suffering people; and those, too, such as

are proportioned to the nature or degree of their sufferings; the

which shall assuredly be made appear to them that shall after a

godly manner stick to his truth, and trust him with their souls.

Joseph was cast into prison; but God was with him. John was

banished into the isle called Patmos, for the Word of God; but what

revelations of God had he there! even such as he was a stranger

to all his life before: this, therefore, is to be well heeded. For

it is a demonstration of the faithfulness of God to those that,

suffering according to his will, do commit the keeping of their

souls to him in well-doing, as unto a faithful Creator.

Fourth, He will also be faithful to us in this: He will not let the

sharpness, nor keenness, nor venom of the arrows of the enemies

of his people, reach so far as to destroy both body and soul at

once; but he will preserve them, when what can be done is done,

to his eternal kingdom and glory, is a marvellous thing; but it

must be so, because God has called them to it. Therefore, after

Peter had told them that the devil their adversary sought to devour

them, and had bidden them resist him, steadfast in the faith,

he saith, "But the God of all grace, who hath called us unto his

eternal [kingdom and] glory by Christ Jesus, after that ye have

suffered a while, make you perfect, stablish, strengthen, settle

you" (1 Peter 5:10). The truth is, persecution of the godly was,

of God, never intended for their destruction, but for their glory,

and to make them shine the more when they are beyond this valley

of the shadow of death. Indeed, we ofttimes, when we are persecuted,

do feel the terrors of our adversaries in our minds. But it is not

because they can shoot them thither, nor because they of themselves

have power to reach so far, but we, like fools, by our ignorance

and unbelief, do admit them thither.