ADVERTISEMENT BY THE EDITOR.

THIS valuable treatise was first published in a pocket volume in 1684, and has onlybeen reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767.

No man could have been better qualified to give advice to sufferers for righteousness'sake, than John Bunyan: and this work is exclusively devoted to that object. Shutup in a noisome jail, under the iron hand of persecution, for nearly thirteen years,in the constant fear of being hanged as a malefactor, for refusing conformity tothe national liturgy, he well knew what sufferings were, and equally well did heknow the sources of consolation. It was wisely ordered by Divine Providence, thatbefore the king pardoned him, he had a legal return under the hand and seal of thesheriff of Bedfordshire, certifying the reasons of this frightful imprisonment. Thisis entered in the minutes of the Privy Council on the 8th and 15th of May, 1672;and it proves that he was thus cruelly punished for "being at conventicles fornonconformity" and for no other cause. In this "Advice" we find hisopinion on the origin of persecution—the instruments—the motives—its cruelty—withcautions, counsels, and support to the persecuted. He considers persecution a strangeanomaly,—"The reason is that Christianity is a harmless thing—that be it neverso openly professed it hurts no man."

Simple-hearted, honest John, thou dreamest. What wouldest thou have thought of asystem by which all would have been taught to tag their laces and mend their ownpots and kettles? What would have become of thy trade as a brazier? Christianityteaches all mankind not to trust in those empirics who profess to cure souls forPeter's pence, tithes, mortuaries, and profits; but to go by themselves to the GreatPhysician, and he will pour in his wine and oil, his infallible remedies for a sin-sicksoul, without money and without price. To Bunyan this was not only harmless to others,but the most boundless mercy that God could bestow upon man. What could be more destructiveto the hierarchy of popes, cardinals, and papal nuncios of the Latin, with the patriarchs,archimandrites, and papas of the Greek churches? A system by which all their servicesare dispensed with, and priestly and prelatic pride is leveled with the dust. Canwe wonder that those who preached the holy, humbling, self-denying doctrines of thecross, were persecuted to the death? Bunyan's opinion is, that Satan is the authorof persecution, by which he intended to root out Christianity. The whirlwind andthe tempest drives away those who are not rooted and grounded in the faith, someof whom may have stood like stately cedars until the trying time of trial came. Butthe humble Christian in such a season takes deeper root—a stronger grasp. Faith,his anchor, is sure and steadfast; it enters eternity and heaven, where Satan canfind no entrance to disturb its hold. In persecution, men are but the devil's tools,and little think that they are doing his drudgery.

The man of God declares the truth in plain terms, "No one is a Christian excepthe is born of God by the anointing of the Holy One." Carnal men cannot endurethis; and then "the game begins," how such troublesome fellows may be putout of the way, and their families be robbed of their possessions to enrich the persecutors."The holy places, vestures, gestures—the shows and outward greatness of falsereligion, are in danger." Their sumptuous ceremonies, glorious ornaments, new-fashioned carriages,[1] "will fall before the simplicity and majesty of truth."The Christian falls out with sin at home, and then with sinful ceremonies in divineworship. With him all that is not prescribed in the word of God is forbidden. Sentimentslike these are a blow at the root of superstition with all its fraudful emoluments.Hence the storms of persecution which fall on the faithful followers of Christ. Antichristdeclares the excellency of human inventions to supply what he considers defects inGod's system.

Such is the mad folly of the human heart! Dust and ashes find fault with a systemwhich is the perfection of wisdom, mercy, and love. And such their infatuation, that"none must be suffered to live and breathe that refuseth conformity thereto."Mr. Bunyan's cautions and counsels are full of peace— "submission to the powersthat be." Pray for the persecutor— return good for his evil. He is in the handof God, who will soon level him with the dust, and call his soul to solemn judgment.Although the sufferer's cause is good, do not run yourself into trouble—Christ withdrewhimself—Paul escaped by being lowered down the city wall in a basket. If they persecuteyou in one city, flee to another. "A minister can quickly pack up and carryhis religion with him, and offer what he knows of his God to another people."God is the support of his persecuted ones. "His power in holding up some, hiswrath in leaving of others; his making of shrubs to stand, and his suffering of cedarsto fall; his infatuating of the counsels of men, and his making of the devil to outwithimself; his giving of his presence to his people, and his leaving of his foes inthe dark; his discovering the uprightness of the hearts of his sanctified ones, andlaying open the hypocrisy of others, is a working of spiritual wonders in the dayof his wrath, and of the whirlwind and storm." "Alas! we have need of thesebitter pills at which we so much winch and shuck.

The physician has us in hand. May God by these try and judge us as he judges hissaints, that we may not be condemned with the world." Such were the feelingsof John Bunyan after his long sufferings; they are the fruits of a sanctified mind.Reader, great are our mercies—the arm of the persecutor is paralysed by the extensionof the knowledge of Christ. Still we have to pass through taunts and revilings, andsometimes the loss of goods; but we are saved from those awful trials through whichour pilgrim forefathers passed. May our mercies be sanctified, and may grace be bestowedupon us in rich abundance, to enable us to pity and forgive those sects who, in abye-gone age, were the tools of Satan, and whose habitations were full of cruelty.—GEO. OFFOR.



TO THE CHRISTIAN READER.

BELOVED, I thought it convenient, since many at this day are exposed to sufferings,to give my advice touching that to thee. Namely, that thou wouldest take heed tothyself, and keep thy soul diligently, and not suffer thyself to be entangled inthose snares that God hath suffered to be laid in the world for some. Beware of "men"in the counsel of Christ "for they will deliver you up" (Matt 10:17). Keepthou therefore within the bounds of uprightness and integrity towards both God andman: for that will fortify, that will preserve thee, if not from, yet under the rageof men, in a comfortable and quiet frame of heart. Wherefore do that, and that only,that will justify thy innocency, and that will help thee, not with forced speech,but with good conscience, when oppressed, to make thy appeals to God, and to theconsciences of all men.

This is the advice that, I thank God, I have taken myself: for I find that thereis nothing, next to God and his grace by Christ, that can stand one in such stead,as will a good and harmless conscience.[2]

I hope I can say that God has made me a Christian: and a Christian must be a harmlessman, and to that end, must embrace nothing but harmless principles. A Christian'sbusiness, as a Christian, is to believe in Jesus Christ, and in God the Father byhim; and to seek the good of all about him, according as his place, state and capacityin this world will admit, not meddling with other men's matters, but ever followingthat which is good.
A Christian is a child of the kingdom of God, and that kingdom, take it as it beginsin grace, or as it is perfected in glory, is not of this world but of that whichis to come: and though men of old, as some may now, be afraid of that kingdom: yetthat kingdom will hurt no man, neither with its principles, nor by itself. To instancesomewhat, Faith in Christ: what harm can that do? A life regulated by a moral law,what hurt is in that? Rejoicing in spirit for the hope of the life to come by Christ,who will that harm? Nor is the instituted worship of our Lord of any evil tendency,Christianity teaches us also to do our enemies good, to "Bless them that hateus, and to pray for them that despitefully use us and persecute us," and whatevil can be in that? This is the sum of the Christian religion, as by the word maybe plainly made appear: wherefore I counsel thee to keep close to these things, andtouch with nothing that jostleth therewith.

Nor do thou marvel, thou living thus, if some should be so foolish as to seek thyhurt, and to afflict thee, because thy works are good (1 John 3:12,13). For thereis need that thou shouldest at sometimes be in manifold temptations, thy good andinnocent life notwithstanding (1 Peter 1:6). For, to omit other things, there aresome of the graces of God that are in thee, that as to some of their acts, cannotshew themselves, nor their excellency, nor their power, nor what they can do: butas thou art in a suffering state. Faith and patience, in persecution, has that todo, that to shew, and that to perform, that cannot be done, shewed, nor performedany where else but there. There is also a patience of hope; a rejoicing in hope,when we are in tribulation, that is, over and above that which we have when we areat ease and quiet. That also that all graces can endure, and triumph over, shallnot be known, but when, and as we are in a state of affliction. Now these acts ofour graces are of that worth and esteem with God, also he so much delighteth in them:that occasion through his righteous judgment, must be ministered for them to shewtheir beauty, and what bravery [3] there is in them.

It is also to be considered that those acts of our graces, that cannot be put forth,or shew themselves in their splendour, but when we Christianly suffer, will yieldsuch fruit to those whose trials call them to exercise, that will, in the day ofGod, abound to their comfort, and tend to their perfection in glory (1 Peter 1:7;2 Cor 4:17).

Why then should we think that our innocent lives will exempt us from sufferings,or that troubles shall do us such harm? For verily it is for our present and futuregood that our God doth send them upon us. I count therefore, that such things arenecessary for the health of our souls, as bodily[4] pains and labour are for [thehealth of] the body. People that live high, and in idleness, bring diseases uponthe body: and they that live in all fullness of gospel-ordinances, and are not exercisedwith trials, grow gross, are diseased and full of bad humours in their souls. Andthough this may to some seem strange: yet our day has given us such an experimentalproof of the truth thereof, as has not been known for some ages past.

Alas! we have need of those bitter pills, at which we so winch and shuck:[5] andit will be well if at last we be purged as we should thereby. I am sure we are butlittle the better as yet, though the physician has had us so long in hand. Some badhumours may possibly ere long be driven out: but at present the disease is so high,that it makes some professors fear more a consumption will be made in their pursesby these doses, than they desire to be made better in their souls thereby. I seethat I still have need of these trials; and if God will by these judge me as he judgeshis saints, that I may not be condemned with the world, I will cry, Grace, gracefor ever. The consideration also that we have deserved these things, much[6] silencesme as to what may yet happen unto me. I say, to think that we have deserved themof God, though against men we have done nothing, makes me lay my hand upon my mouth,and causes me to hold my tongue. Shall we deserve correction? And be angry becausewe have it! Or shall it come to save us? and shall we be offended with the hand thatbrings it! Our sickness is so great that our enemies take notice of it; let themknow too that we also take our purges patiently. We are willing to pay for thosepotions that are given us for the health of our body, how sick soever they make us:and if God will have us pay too for that which is to better our souls, why shouldwe grudge thereat? Those that bring us these medicines have little enough for theirpains: for my part, I profess, I would not for a great deal, be bound, for theirwages, to do their work. True, physicians are for the most part chargeable, and theniggards are too loth to part with their money to them: but when necessity says theymust either take physic, or die: of two evils they desire to choose the least. Why,affliction is better than sin, and if God sends the one to cleanse us from the other,let us thank him, and be also content to pay the messenger.

And thou that art so loth to pay for thy sinning, and for the means that puts theeupon that exercise of thy graces, as will be for thy good hereafter: take heed oftempting of God lest he doubleth this potion unto thee. The child, by eating of rawfruit, stands in need of physic, but the child of a childish humour refuseth to takethe potion, what follows but a doubling of the affliction, to wit, frowns, chides,and further threatenings and a forcing of the bitter pills upon him. But let me,to persuade thee to lie down and take thy potion, tell thee, it is of absolute necessity,to wit, for thy spiritual and internal health. For, First, Is it better that thoureceive judgment in this world, or that thou stay for it to be condemned with theungodly in the next? Second, Is it better that thou shouldest, as to some acts ofthy graces, be foreign, and a stranger, and consequently that thou shouldest losethat far more exceeding, and eternal weight of glory that is prepared as the rewardthereof? or that thou shouldest receive it at the hand of God, when the day shallcome that every man shall have praise of him for their doings? Third, And I say again,since chastisements are a sign of sonship, a token of love: and the contrary a signof bastardy, and a token of hatred (Heb 12:6-8; Hosea 4:14). Is it not better thatwe bear those tokens and marks in our flesh that bespeak us to belong to Christ,than those that declare us to be none of his? For my part, God help me to chooserather to suffer affliction with the people of God, than to enjoy the pleasures ofsin for a season: and God of his mercy prepare me for his will.

I am not for running myself into sufferings, but if godliness will expose me to them,the Lord God make me more godly still: for I believe there is a world to come. But,Christian reader, I would not detain thee from a sight of those sheets in thy hand:only let me beg of thee, that thou wilt not be offended either with God, or men,if the cross is laid heavy upon thee. Not with God, for he doth nothing without acause, nor with men, for they are the hand of God: and will they, nill they; [7]they are the servants of God to thee for good (Psa 17:14; Jer 24:5). Take thereforewhat comes to thee from God by them, thankfully. If the messenger that brings itis glad that it is in his power to do thee hurt, and to afflict thee; if he skipsfor joy at thy calamity: be sorry for him; pity him, and pray to thy Father for him:he is ignorant and understandeth not the judgment of thy God, yea he sheweth by thishis behavior, that though he, as God's ordinance, serveth thee by afflicting of thee:yet means he nothing less than to destroy thee: by the which also he prognosticatesbefore thee that he is working out his own damnation by doing of thee good. Lay thereforethe woeful state of such to heart, and render him that which is good for his evil;and love for his hatred to thee; then shalt thou shew that thou art acted by a spiritof holiness, and art like thy heavenly Father. And be it so, that thy pity and prayerscan do such an one no good, yet they must light some where, or return again, as shipscome loaden from the Indies, full of blessings into thine own bosom.

And besides all this, is there nothing in dark providences, for the sake of the sightand observation of which, such a day may be rendered lovely, when it is upon us?Is there nothing of God, of his wisdom and power and goodness to be seen in thunder,and lightning, in hailstones? in storms? and darkness and tempests? Why then is itsaid, he "hath his way in the whirlwind and in the storm" (Nahum 1:3).And why have God's servants of old made such notes, and observed from them such excellentand wonderful things. There is that of God to be seen in such a day as cannot beseen in another. His power in holding up some, his wrath in leaving of others; hismaking of shrubs to stand, and his suffering of cedars to fall; his infatuating ofthe counsels of men, and his making of the devil to outwit himself; his giving ofhis presence to his people, and his leaving of his foes in the dark; his discoveringthe uprightness of the hearts of his sanctified ones, and laying open the hypocrisyof others, is a working of spiritual wonders in the day of his wrath, and of thewhirlwind and storm.

These days! these days are the days that do most aptly give an occasion to Christians,of any, to take the exactest measures and scantlings of ourselves. We are apt toovershoot, in days that are calm, and to think ourselves far higher, and more strongthan we find we be, when the trying day is upon us. The mouth of Gaal and the boastsof Peter were great and high before the trial came, but when that came, they foundthemselves to fall far short of the courage they thought they had (Judg 9:38). Wealso, before the temptation comes, think we can walk upon the sea, but when the windsblow, we feel ourselves begin to sink. Hence such a time is rightly said to be atime to try us, or to find out what we are, and is there no good in this? Is it notthis that rightly rectifies our judgment about ourselves, that makes us to know ourselves,that tends to cut off those superfluous sprigs of pride and self-conceitedness, wherewithwe are subject to be overcome? Is not such a day, the day that bends us, humblethus, and that makes us bow before God, for our faults committed in our prosperity?and yet doth it yield no good unto us? we cold not live without such turnings ofthe hand of God upon us. We should be overgrown with flesh, if we had not our seasonablewinters. It is said that in some countries trees will grow, but will bear no fruit,because there is no winter there. The Lord bless all seasons to his people, and helpthem rightly to behave themselves, under all the times that go over them.
Farewell. I am thine to serve thee in the gospel,

JOHN BUNYAN.



ADVICE TO SUFFERERS.

"WHEREFORE LET THEM THAT SUFFER ACCORDING TO THE WILL OF GOD, COMMIT THE KEEPINGOF THEIR SOULS TO HIM IN WELL DOING, AS UNTO A FAITHFUL CREATOR"—1 PETER 4:19.

This epistle was written to saints in affliction, specially those of the circumcision,for whom this Peter was an apostle. And it was written to them to counsel, and comfortthem in their affliction. To counsel them as to the cause, for which they were inafflictions, and as to the right management of themselves, and their cause, undertheir affliction. To comfort them also both with respect to their present help fromGod, and also with reference to the reward that (they faithfully continuing to theend) should of God be bestowed upon them: all which we shall have occasion, moredistinctly, to handle in this following discourse.
The text is a conclusion, drawn from the counsel and comfort which the apostle hadafore given them in their suffering state. As who should say, my brethren, as youare now afflicted, so sufferings are needful for you, and therefore profitable andadvantageous: wherefore be content to bear them. And that you may indeed bear themwith such Christian contentedness, and patience as becomes you; commit the keepingof your souls to your God as unto a faithful Creator. "Let them that sufferaccording to the will of God, commit the keeping of their souls to him [in well doing,]as unto a faithful Creator."

In this conclusion, therefore, we have three things very fit for sufferers to concernthemselves with. FIRST, A direction to a duty of absolute necessity. SECOND, A descriptionof the persons, who are unto this, so necessary a duty, directed. THIRD, An insinuationof the good effect that will certainly follow to those that after a due manner shalltake this blessed advice.

The duty so absolutely necessary is, that sufferers "commit the keeping of theirsouls to God." The sufferers here intended, are those "that suffer accordingto the will of God." The good insinuated, that will be the effect of our truedoing of this, is, we shall find God "a faithful Creator."


[FIRST—THE DUTY TO WHICH SUFFERERS ARE DIRECTED.]

We will first begin with the duty, that sufferers are here directed to, namely, thecommitting of their souls to God. "Let them - commit the keeping of their soulsto him, in well doing."

And I find two things in it that first call for explaining before I proceed. 1. Whatwe must here understand by "the soul." 2. What by "committing"the soul to God.

1. For the first: "The soul," here, is to be taken for that most excellentpart of man, that dwelleth in the body; that immortal, spiritual substance, thatis, and will be capable of life, and motion, of sense and reason; yea, that willabide a rational being, when the body is returned to the dust as it was. This isthat great thing, that our Lord Jesus intends, when he bids his disciples in a dayof trial, fear him that can destroy both body and soul in hell (Luke 12:5). Thatgreat thing, I say, that he there cautions them to take care of. According to Peterhere, "Let them commit the keeping of their soul to him in well doing."

2. Now to "commit" this soul to God, is to carry it to him, to lift itto him, upon my bended knees, and to pray him for the Lord Jesus Christ's sake, totake it into his holy care, and to let it be under his keeping. Also, that he willplease to deliver it from all those snares that are laid for it, betwixt this andthe next world, and that he will see that it be forthcoming, safe and sound, at thegreat and terrible judgment, notwithstanding so many have engaged themselves againstit. Thus David committed his soul to God, when he said "Arise, O Lord, disappointhim, cast him down: deliver my soul, O Lord, from the wicked, which is thy sword"(Psa 17:13). And again, "Be pleased, O Lord, to deliver me: O Lord, make hastto help me. Let them be ashamed and confounded together that seek after my soul todestroy it" (Psa 40:13,14).

Thus, I have shewed you what the soul is, and what it is to commit the soul to God.This then is the duty that the apostle here exhorteth the sufferers to, namely, tocarry their soul to God, and leave it with him while they engage for his name inthe world. Now from the apostle's exhortation to this great duty, I will draw thesefollowing conclusions.

Conclusion First, That when persecution is raised against a people, there is a designlaid for the ruin of those people's souls. This, I say, doth naturally follow fromthe exhortation. Why else, need they to commit the keeping of their souls to God.For by this word, "Unto God to keep them," is suggested; there is thatwould destroy them, and that therefore persecution is raised against them. I am notso uncharitable, as to think, that persecuting men design this. [8]But I verily believethat the devil doth design this, when he stirs them up to so sorry a work. In timesof trial, says Peter, "your adversary the devil walketh about as a roaring lion,seeking whom he may devour" (1 Peter 5:8).

Alas! men in their acts of this nature, have designs that are lower, and of a moreinferior rank. Some of them look no higher than revenge upon the carcass; than thespoiling of their neighbour of his estate, liberty, or life; than the greateningof themselves in this world, by the ruins of those that they have power to spoil.Their "possessors slay them, and hold themselves not guilty: and they that sellthem say, Blessed be the Lord, for I am rich" (Zech 11:5).

Ay! But Satan will not be put off thus: it is not a bag of money, or the punishingof the carcass of such a people, that will please or satisfy him. It is the soulthat he aims at; the ruin of the precious soul that he hath bent himself to bringto pass. It is this therefore that Peter here hath his heart concerned with. As,who should say, My brethren, are you troubled and persecuted for your faith? lookto it, the hand of Satan is in this thing, and whatever men drive at by doing asthey do, the devil designs no less than the damnation of your souls. Ware hawk, saiththe falconer, when the dogs are coming near her: especially if she be too much mindingof her belly, and too forgetful of what the nature of the dog is. Beware Christian,take heed Christian; the devil is desirous to have thee. And who could better givethis exhortation than could Peter himself. Who for not taking heed as to this verything, had like by the devil to have been swallowed up alive: as is manifest to themthat heedfully read, and consider how far he was gone, when that persecution wasraised against his Master (Luke 22).
When a tyrant goes to dispossess a neighbouring prince of what is lawfully his own:the men that he employeth at arms to overcome, and get the land, they fight for half-crowns,and the like, and are content with their wages: But the tyrant is for the kingdom,nothing will serve him but the kingdom.[9] This is the case: Men when they persecute,are for the stuff, but the devil is for the soul, nor will any thing less than thatsatisfy him. Let him then that is a sufferer "commit the keeping of his soulto God:" lest stuff, and soul, and all be lost at once.

Conclusion Second, A second conclusion that followeth upon these words, is this:That sufferers, if they have not a care, may be too negligent as to the securingof their souls with God, even when persecution is upon them. For these words, asthey are an instruction, so they are an awakening instruction; they call as to peoplein danger; as to people, not so aware of the danger; or as unto a people that forget,too much, that their souls, and the ruin of them, are sought after by Satan, whentrouble attends them for the gospel sake. As, who should say, when troubles are uponyou for the gospel's sake, then take heed that you forget not to commit your soulsto the keeping of God. We are naturally apt with that good man Gideon, to be threshingout our wheat, that we may hide it from the Midianites (Judg 6:11). But we are notso naturally apt to be busying ourselves to secure our souls with God. The reasonis, for that we are more

flesh than spirit, and because the voice of the world makes a bigger sound in ourcarnal mind, than the word of God doth. Wherefore Peter, here, calls upon us as uponmen of forgetful minds, saying, Let them that suffer according to the will of God,have a care of their souls, and take heed, that the fears of the loss of a littleof this world, do not make them forget the fear of the losing of their souls. Thatsufferers are subject to this, may appear by the stir and bustle that at such a timethey make to lock all up safe that the hand of man can reach,[10] while they arecold, chill, remiss, and too indifferent about the committing of their soul to Godto keep it. This is seen also, in that many, in a time of trouble for their profession,will study more to deceive themselves by a change of notions, by labouring to persuadetheir consciences to admit them to walk more at large, by hearkening to opinionsthat please and gratify the flesh, by adhering to bad examples, and taking evil counsels,than they will to make straight steps for their feet: and to commit the keeping oftheir souls to God. What shall I say, have there not been many, that so long as peacehas lasted, have been great swaggerers for religion, who yet so soon as the sun haswaxed warm, have flagged, have been discontented, offended, and turned away fromhim that speaketh from heaven? All which is because men are naturally apt to be moreconcerned for their goods, carnal peace, and a temporal life, than they are aboutsecuring of their souls with God. Wherefore I say, these words are spoken to awakenus to the consideration of soul-concerns, and how that should be safely lodged underthe care, protection, and mercy of God, by our committing of it to him, for thatpurpose, by Jesus Christ our Lord.

Conclusion Third, Another conclusion that followeth upon this exhortation, is this:That persecution doth, sometimes, so hotly follow God's people, as to leave themnothing but a soul to care for. They have had no house, no land, no money, no goods,no life, no liberty, left them to care for. ALL IS GONE BUT THE SOUL. Goods havebeen confiscated, liberty has been in irons, the life condemned, the neck in a halter,or the body in the fire. So then all, to such, has been gone, and they have had nothingleft them to care for, but their soul. "Let them commit the keeping of theirsoul to God." This conclusion, I say, doth naturally flow from the words. Forthat the apostle here doth make mention only of the soul, as of that which is left,as of that which yet remains to the sufferer of all that ever he had. Thus they servedChrist; they left him nothing but his soul to care for. Thus they served Stephen;they left him nothing but his soul to care for, and they both cared for that, "Father,into thy hands I commend my spirit," said Jesus (Luke 23:46). And, "LordJesus, receive my spirit," said Stephen (Acts 7:59). As for all other things,they were gone. They parted the very clothes of Christ among themselves before hisface, even while he did hang pouring out his life before them, upon the tree. "Theyparted my garments among them," said he, "and upon my vesture did theycast lots" (Matt 27:35; Mark 15:24; John 19:24). This also has oftentimes beenthe condition of later Christians, all has been gone, they have been stripped ofall, nothing has been left them but "soul" to care for. Job said that hehad escaped with the skin of his teeth; and that is but a little: but he doth notescape with so much, that loses all that he has, life and all, we now except thesoul. But,

Conclusion Fourth, Another thing that followeth from the words is this; namely, Thatwhen the devil and wicked men have done what they could, in their persecuting ofthe godly; they have yet had their souls at their own dispose. [11] They have notbeen able to rob them of their souls, they are not able to hurt their souls. Thesoul is not in their power to touch, without the leave of God, and of him whose soulit is. "And fear not them," saith Christ, "which kill the body, butare not able to kill the soul" (Matt 10:28). This, I say, lies clear also inthe text; for the exhortation supposes, that whatever the sufferers, there made mentionof, had lost, they had yet their souls at their own dispose. Let them that suffer,even to the loss of goods, liberty, or life, "commit the keeping of their soulsto God." As, who should say, though the enemy hath reached them to their all,and stripped them of their all, yet I know, that their soul is not among that all:For their soul is yet free from them, at liberty, and may be disposed of, even asthe sufferer will. Wherefore, let him commit the keeping of his soul to God, lesthe also through his negligence or carelessness be also spoiled of that. The sufferer,therefore, hath his soul at his own dispose, he may give that away to God Almighty,in spite of all that the devil and the world can do. He may, indeed, see men partinghis land, his household stuff, yea, his very raiment among themselves, but they cannotso dispose of his soul.[12] They "have no more that they can do" (Luke12:4).

Conclusion Fifth, Another conclusion that followeth from these words is this, Thata man, when he is a sufferer, is not able to secure his own soul from the hand ofhell by any other means, but by the committing of the keeping thereof to God. Doyou suffer? Are you in affliction for your profession? Then keep not your soul inyour own hand, for fear of losing that with the rest. For no man "can keep alivehis own soul" (Psa 22:29). No, not in the greatest calm; no, not when the lionis asleep: how then should he do it at such a time, when the horrible blast of theterrible ones shall beat against his wall. The consideration of this was that thatmade holy Paul, who was a man upon whom persecution continually attended, commithis soul to God (Acts 20:22-24; 2 Tim 1:12). God, as I shall shew you by and by,is he, and he alone that is able to keep the soul, and deliver it from danger. Manis naturally a self-deceiver, and therefore is not to be trusted, any farther thanas the watchful eye of God is over him. But as to his soul, he is not to be trustedwith that at all, that must be wholly committed to God, left altogether with him;laid at his feet, and he also must take the charge thereof, or else it is gone, willbe lost, and will perish for ever and ever. Wherefore it is a dangerous thing fora man that is a sufferer, to be a senseless man, as to the danger that his soul isin, and a prayerless man, as to the committing of the keeping of it to God. For hethat is such, has yet his soul, and the keeping thereof, in his own deceitful hand.And so has he also that stays himself upon his friends, upon his knowledge, the promiseof men, or the mercy of his enemies, or that has set in his mind a bound to himself,how far he will venture for religion, and where he will stop. This is the man thatmakes not God his trust, and that therefore will surely fall in the day of his temptation.Satan, who now hunteth for the precious soul to destroy it, has power, as well aspolicy, beyond what man can think. He has power to blind, harden, and to make insensible,the heart. He also can make truth in the eyes of the suffering man, a poor, little,and insignificant thing. Judas had not committed the keeping of his soul to God,but abode in himself, and was left in his tabernacle: and you by and by see whata worthy price he set upon himself, his Christ, and heaven, and all. All to him wasnot now worth thirty pieces of silver.

And as he can make truth in thy esteem to be little, so he can make sufferings great,and ten times more terrible, than he that hath committed the keeping of his soulto God shall ever find them. A jail shall look as black as hell, and the loss ofa few stools and chairs, as bad as the loss of so many bags of gold. [13] Death forthe Saviour of the world, shall seem to be a thing both unreasonable and intolerable.Such will choose to run the hazard of the loss of a thousand souls, in the way ofthe world, rather than the loss of one poor, sorry, transitory life for the holyWord of God. But the reason, as I said, is, they have not committed the keeping oftheir soul to God. For he that indeed has committed the keeping of his soul to thatgreat one, has shaken his hands of all things here. Has bid adieu to the world, tofriends, and life: and waiteth upon God in a way of close keeping to his truth, andwalking in his ways, having counted the cost, and been persuaded to take what cupGod shall suffer the world to give him for so doing.

Conclusion Sixth, Another conclusion that followeth from these words, is, That Godis very willing to take the charge and care of the soul (that is committed unto him)of them that suffer for his sake in the world. If this were not true, the exhortationwould not answer the end. What is intended by, "Let him commit the keeping ofhis soul to God," but that the sufferer should indeed leave that great carewith him; but if God be not willing to be concerned with such a charge, what bottom[14]is there for the exhortation? But the exhortation has this for its bottom, thereforeGod is willing to take the charge and care of the soul of him that suffereth forhis name in this world. "The Lord redeemeth the soul of his servants: and noneof them that trust in him shall be desolate" (Psa 34:22; 1 Sam 25:28,29). None,not one that committeth his soul to God's keeping in a way of well doing, but shallfind him willing to be concerned therewith.
Ay, this, saith the sufferer, if I could believe this, it would rid me of all myfears. But I find myself engaged for God, for I have made a profession of his name,and cannot arrive to this belief that God is willing to take the charge and careof my soul. Wherefore I fear, that if trials come so high, as that life, as wellas estate, must go, that both life, and estate, and soul, and all will be lost atonce.

Well, honest heart, these are thy fears, but let them fly away, and consider thetext again, "Let them that suffer according to the will of God, commit the keepingof their souls to him, - as unto a faithful Creator." These are God's words,Christ's words, and the invitation of the Holy Ghost. When, therefore, thou readestthem, be persuaded that thou hearest the Father, and the Son, and the Holy Ghost,all of them jointly and severally speaking to thee and saying, Poor sinner, thouart engaged for God in the world, thou art suffering for his Word: leave thy soulwith him as with one that is more willing to save it, than thou art willing he should:act faith, trust God, believe his Word, and go on in thy way of witness-bearing forhim, and thou shalt find all well, and according to the desire of thy heart at last.True, Satan will make it his business to tempt thee to doubt of this, that thy waybe made yet more hard and difficult to thee. For he knows that unbelief is a soul-perplexingsin, and makes that which would otherwise be light, pleasant, and easy, unutterablyheavy and burdensome to the sufferer. Yea, this he doth in hope to make thee at last,to cast away thy profession, thy cause, thy faith, thy conscience, thy soul, andall. But hear what the Holy Ghost saith again: "He shall spare the poor andneedy, and shall save the souls of the needy. He shall redeem their soul from deceitand violence: and precious shall their blood be in his sight" (Psa 72:13,14).These words also are spoken for the comfort of sufferers, ver. 12. "For he shalldeliver the needy when he crieth; the poor also, and him that hath no helper."Wherefore, let them that are God's sufferers, pluck up a good heart; let them notbe afraid to trust God with their souls, and with their eternal concerns. Let themcast all their care upon God, for he careth for them (1 Peter 5:7).

But I am in the dark.

I answer, never stick at that. It is most bravely done, to trust God with my soulin the dark, and to resolve to serve God for nothing, rather than give out. Not tosee, and yet to believe, and to be a follower of the Lamb, and yet to be at uncertainty,what we shall have at last, argues love, fear, faith, and an honest mind, and givesthe greatest sign of one that hath true sincerity in his soul. It was this that madeJob and Peter so famous, and the want of it that took away much of the glory of thefaith of Thomas (Job 1:8-10,21; Matt 19:27; John 20:29). Wherefore believe, verily,that God is ready, willing, yea, that he looks for, and expects that thou who arta sufferer shouldest commit the keeping of thy soul to him, as unto a faithful Creator.

Conclusion Seventh. Another conclusion that followeth from these words is this, namely,That God is able, as well as willing, to secure the souls of his suffering saints,and to save them from the evil of all their trials, be they never so many, divers,or terrible. "Let him commit the keeping of his soul to God," but to whatboot, if he be not able to keep it in his hand, and from the power of him that seeksthe soul to destroy it? But "my Father which gave them me," saith Christ,"is greater than all; and no man is able to pluck them out of my Father's hand"(John 10:29). So then there can be no sorrow, affliction, or misery invented, bywhich the devil may so strongly prevail, as thereby to pluck the soul out of thehand of him who has received it, to keep it from falling, and perishing thereby.The text therefore supposeth a sufficiency of power in God to support, and a sufficiencyof comfort and goodness to embolden the soul to endure for him: let Satan break out,and his instruments too, to the greatest degree of their rage and cruelty.

1. There is in God a sufficiency of power to keep them that have laid their soulat his foot to be preserved. And hence he is called the soul-keeper, the soul-preserver,(Prov 24:12) "The Lord is thy keeper: the Lord is thy shade upon thy right hand.The sun shall not smite thee by day, nor the moon by night. The Lord shall preservethee from all evil: he shall preserve thy soul" (Psa 121:5-7). "The sunshall not smite thee": that is, persecution shall not dry and wither thee awayto nothing (Matt 13:6,21). But that notwithstanding, thou shalt be kept and preserved,carried through and delivered from all evil. Let him therefore commit the keepingof his soul to him, if he is in a suffering condition, that would have it securedand found safe and sound at last. For,

(1.) Then thine own natural weakness, and timorousness shall not overcome thee.—Forit shall not be too hard for God. God can make the most soft spirited man as hardas an adamant, harder than flint, yea harder than the northern steel. "Shalliron break the northern iron and the steel?" (Jer 15:12). The sword of him is[used] in vain that lays at a Christian, when he is in the way of his duty to God:if God has taken to him the charge and care of his soul, he can shoe him with brass,and make his hoofs of iron (Deut 33:25). "He can strengthen the spoiled againstthe strong, so that the spoiled shall come against the fortress" (Amos 5:8;Eze 13:9).

He can turn thee into another man, and make thee that which thou never wast. TimorousPeter, fearful Peter, he could make as bold as a lion. He that at one time was afraidof a sorry girl, he could make at another to stand boldly before the council (Matt26; Acts 4:13). There is nothing too hard for God. He can say to them that are ofa fearful heart, "Be strong, fear not" (Isa 35:4). He can say, Let theweak say I am strong; by such a word, by which he created the world (Zech 12:8).

(2.) Thine own natural darkness and ignorance shall not cause thee to fall; thy wantof wit he can supply.—He can say to the fools, be wise; not only by way of correction,but also by way of instruction too. He "hath chosen the foolish things of theworld to confound the wise; - yea, things which are despised, - and things whichare not, hath God chosen to bring to nought things that are" (1 Cor 1:27,28).Wisdom and might are his: and when, and where he will work, none can at all withstandhim. He can give thee the Spirit of wisdom and revelation in the knowledge of hisSon (Eph 1:17). Yea, to do this, is that which he challengeth, as that which is peculiarto himself. "Who hath put wisdom in the inward parts? or who hath given understandingto the heart?" (Job 38:36). And that he will do this that he hath promised,yea, promised to do it to that degree, as to make his, that shall be thus concernedfor him, to top, and overtop all men that shall them oppose. I, saith he, "willgive you a mouth and wisdom, that all your adversaries shall not be able to gainsaynor resist" (Luke 21:15).

(3.) Thine own doubts and mistrusts about what he will do, and about whither thoushalt go, when thou for him hast suffered awhile, he can resolve, yea, dissolve,crush, and bring to nothing.—He can make fear flee far away: and place heavenly confidencein its room. He can bring invisible and eternal things to the eye of thy soul, andmake thee see that in those things in which thine enemies shall see nothing, thatthou shalt count worth the loss of ten thousand lives to enjoy. He can pull suchthings out of his bosom, and can put such things into thy mouth; yea, can make theechoose to be gone, though through the flames, than to stay here and die in silkensheets. Yea, he can himself come near and bring his heaven and glory to thee. TheSpirit of glory and of God resteth upon them that are but reproached for the nameof Christ (1 Peter 4:14). And what the Spirit of glory is, and what is his restingupon his sufferers, is quite beyond the knowledge of the world, and is but littlefelt by saints at peace. They be they that are engaged, and that are under the lashof Christ; they are they, I say, that have it and that understand something of it.

When Moses went up the first time into the mount to God, the people reproached himfor staying with him so long, saying, "As for this Moses, - we wot not whatis become of him" (Exo 32:1). Well, the next time he went up thither, and camedown, the Spirit of glory was upon him; his face shone, though he wist it not, tohis honour, and their amazement (Exo 34:29-35). Also while Stephen stood before thecouncil to be accused, by suborned men, "All that sat in the council, lookingsteadfastly on him, saw his face as it had been the face of an angel" (Acts6:15). Those that honour God, he will honour, yea, will put some of his glory uponthem, but they shall be honoured. There is none can tell what God can do. He canmake those things that in themselves are most fearful and terrible to behold, themost pleasant, delightful, and desirable things. He can make a jail more beautifulthan a palace; restraint, more sweet by far than liberty. And "the reproachof Christ greater riches than the treasures in Egypt" (Heb 11:26). It is saidof Christ, That "for the joy that was set before him, he endured the cross,despising the shame" (Heb 12:2). But,

2. As there is in God a sufficiency of power to uphold, so there is in him also asufficiency of comfort and goodness to embolden us: I mean communicative comfortand goodness. Variety of, and the terribleness that attends afflictions, call, notonly for the beholding of things, but also a laying hold of them by faith and feeling;now this also is with God to the making of HIS to sing in the night. Paul and Silassang in prison, the apostles went away from the council rejoicing, when they hadshamefully beaten them for their preaching in the temple (Acts 5). But whence camethis but from an inward feeling by faith of the love of God, and of Christ, whichpasseth knowledge? Hence he says to those under afflictions, "Fear none of thosethings which thou shalt suffer" (Rev 2:10). There are things to be suffered,as well as places to suffer in; and there are things to be let into the soul forits emboldening, as well as things to be showed to it (Rom 5:5).

Now the things to be suffered are many, some of which are thus counted up: "Theywere tortured, - had cruel mockings and scourgings; - they were stoned, were sawnasunder, were slain with the sword, - were tempted; - they wandered about in sheep-skins,and goat-skins, being destitute, afflicted, tormented" (Heb 11:35-37). Theseare some of the things that good men of old have suffered for their profession ofthe name of Jesus Christ. All which they were enabled by him to bear, to bear withpatience; to bear with rejoicing; "knowing in themselves that they had in heavena better, and an enduring substance" (Heb 10:32-34). And it is upon this accountthat Paul doth call to mind the most dreadful of his afflictions, which he sufferedfor the gospel sake with rejoicing; and that he tells us that he was most glad, whenhe was in such infirmities. Yea, it is upon this account that he boasteth, and vauntethit over death, life, angels, principalities, powers, things present, things to come,height, depth, and every other creature: for he knew that there was enough in thatlove of God, which was set on him through Christ, to preserve him, and to carry himthrough all (2 Cor 12:9,10; Rom 8:37-39). That God has done thus, a thousand instancesmight be given; and that God will still do thus, for that we have his faithful promise(Isa 43:2; 1 Cor 10:13).

To the adversaries of the church these things have also sometimes been shewed, totheir amazement and confusion. God shewed to the king of Babylon that he was withthe three children in the fiery furnace (Dan 3:24). God shewed to the king of Babylonagain, that he would be where HIS were, though in the lion's den (6:24).

Also, in later days, whoso reads Mr. Fox's Acts and Monuments, will also find severalthings to confirm this for truth. God has power over all plagues, and therefore caneither heighten, or moderate and lessen them at pleasure. He has power over fire,and can take away the intolerable heat thereof. This those in the Marian days couldalso testify, namely, Hauks and Bainham, and others, who could shout for joy, andclap their hands in the very flames for joy. God has power over hunger, and can moderateit, and cause that one meal's meat shall go as far as forty were wont to do. Thisis witness in Elias, when he went for his life to the mount of God, being fled fromthe face of Jezebel (1 Kings 19:8). And what a good night's lodging had Jacob whenhe fled from the face of his brother Esau: when the earth was his couch, the stone[15]his pillow, the heavens his canopy, and the shades of the night his curtains[16](Gen 27:12-16).

I can do all things, said Paul, through Christ strengthening me. And again, I takepleasure in infirmities, in reproaches, in necessities, in persecutions, in distressesfor Christ's sake. But how can that be, since no affliction for the present seemsjoyous? I answer, though they be not so in themselves, yet Christ, by his presence,can make them so: for then his power rests upon us. When I am weak, saith he, thenI am strong; then Christ doth in me mighty things: for my strength, saith Christ,is made perfect in weakness; in affliction, for the gospel sake.

For when my people are afflicted and suffer great distress for me, then they havemy comforting, supporting, emboldening, and upholding presence to relieve them: aninstance of which you have in the three children and in Daniel, made mention of before.But what, think you, did these servants of the God of Jacob feel, feel in their souls,of his power and comforting presence when they, for his name, were suffering of therage of their enemies,—while, also, one, like the Son of God, was walking in thefire with the three; and while Daniel sat and saw that the hands of the angels weremade muzzles for the lions' mouths.

I say, was it not worth being in the furnace and in the den to see such things asthese? O! the grace of God, and his Spirit and power that is with them that sufferfor him, if their hearts be upright with him; if they are willing to be faithfulto him; if they have learned to say, here am I, whenever he calls them, and whateverhe calls them to. "Wherefore," when Peter saith, "let them that sufferaccording to the will of God, commit the keeping of their souls to him in well-doing,as unto a faithful Creator." He concludes, that how outrageous, furious, merciless,or cruel soever the enemy is, yet there, with him, they shall find help and succour,relief and comfort; for God is able to make such as do so, stand.

Conclusion Eighth. We will now come to touch upon that which may more immediatelybe called the reason of this exhortation; for, although all these things that havebeen mentioned before may, or might be called reasons of the point, yet there arethose, in my judgment, that may be called reasons, which are yet behind. As,

1. Because, when a man has, by faith and prayer, committed the keeping of his soulto God, he has the advantage of that liberty of soul to do and suffer for God thathe cannot otherwise have. He that has committed his soul to God to keep is rid ofthat care, and is delivered from the fear of its perishing for ever. When the Jewswent to stone Stephen they laid their clothes down at a distance from the place,at a young man's feet, whose name was Saul, that they might not be a cumber or atrouble to them, as to their intended work. So we, when we go about to drive sinout of the world, in a way of suffering for God's truth against it,[17] we shouldlay down our souls at the feet of God to care for, that we may not be cumbered withthe care of them ourselves; also, that our care of God's truth may not be weakenedby such sudden and strong doubts as will cause us faintingly to say, But what willbecome of my soul? When Paul had told his son Timothy that he had been before thatlion Nero, and that he was at present delivered out of his mouth, he adds, And theLord shall deliver me from every evil work, and will preserve me unto his heavenlykingdom. He shall and will. Here is a man at liberty, here are no cumbersome fears.But how came the apostle by this confidence of his well-being and of his share inanother world? Why, "he had committed the keeping of his soul to God,"compare 2 Timothy 1:12 with 4:18. For to commit the keeping of the soul to God, ifit be done in faith and prayer, it leaves, or rather brings this holy boldness andconfidence into the soul.

Suppose a man in the country were necessitated to go to London, and had a great chargeof money to pay in there; suppose, also, that the way thither was become exceedingdangerous because of the highwaymen that continually abide therein,—what now mustthis man do to go on his journey cheerfully? Why, let him pay in his money to suchan one in the country as will be sure to return it for him at London safely. Why,this is the case, thou art bound for heaven, but the way thither is dangerous. Itis beset everywhere with evil angels, who would rob thee of thy soul, What now? Why,if thou wouldest go cheerfully on in thy dangerous journey, commit thy treasure,thy soul, to God to keep; and then thou mayest say, with comfort, Well, that careis over: for whatever I meet with in my way thither, my soul is safe enough: thethieves, if they meet me, can not come at that; I know to whom I have committed mysoul, and I am persuaded that he will keep that to my joy and everlasting comfortagainst the great day.[18]

This, therefore, is one reason why we should, that suffer for Christ, commit thekeeping of our souls to God; because a doubt about the well-being of that will bea clog, a burden, and an affliction to our spirit: yea, the greatest of afflictions,whilst we are taking up our cross and bearing it after Christ. The joy of the Lordis our strength, and the fear of perishing is that which will be weakening to usin the way.

2. We should commit the keeping of our souls to God, because the final conclusionthat merciless men do sometimes make with the servants of God is all on a sudden.They give no warning before they strike. We shall not need here to call you to mindabout the massacres that were in Ireland, Paris, Piedmont, and other places, wherethe godly, in the night before they were well awake, had, some of them, their heartblood running on the ground. The savage monsters crying out, Kill, kill, from oneend of a street or a place to the other. This was sudden; and he that had not committedhis soul to God to keep it was surely very hard put to it now; but he that had doneso was ready for such sudden work. Sometimes, indeed, the axe, and halter, or thefaggot is shewed first; but sometimes, again, it is without that warning. Up, saidSaul to Doeg, the Edomite, and slay the priests of the Lord (1 Sam 22:11,18,19).Here was sudden work: fall on, said Saul, and Doeg fell upon them, "and slewon that day four score and five persons that did wear a linen ephod." "Nob,also, the city of the priests, smote he with the edge of the sword, both men andwomen, children and sucklings," &c. Here was but a word and a blow. Thinkestthou not, who readest these lines, that all of these who had before committed theirsoul to God to keep were the fittest folk to die?

"And immediately the king sent an executioner, and commanded his head to bebrought" (Mark 6:27). The story is concerning Herod and John the Baptist: Herod'sdancing girl had begged John the Baptist's head, and nothing but his head must serveher turn; well, girl, thou shalt have it. Have it? Ay, but it will be long first.No; thou shalt have it now, just now, immediately. "And immediately he sentan executioner, and commanded his head to be brought."

Here is sudden work for sufferers; here is no intimation beforehand. The executionercomes to John; now, whether he was at dinner, or asleep, or whatever he was about,the bloody man bolts in upon him, and the first word he salutes him with is, Sir,strip, lay down your neck, for I am come to take away your head. But hold, stay;wherefore? pray, let me commit my soul to God. No, I must not stay; I am in haste:slap, says his sword, and off falls the good man's head. This is sudden work; workthat stays for no man; work that must be done by and by; immediately, or it is notworth a rush. I will, said she, that thou give me, by and by, in a charger, the headof John the Baptist. Yea, she came in haste, and hastily the commandment went forth,and immediately his head was brought.

3. Unless a man commits the keeping of his soul to God, it is a question whetherhe can hold out and stand his ground, and wrestle with all temptations. "Thisis the victory, - even our faith"; and "who is he that overcometh the world,but he that believeth?" And what encouragement has a man to suffer for Christ,whose heart cannot believe, and whose soul he cannot commit to God to keep it? Andour Lord Jesus intimates as much when he saith, "Be thou faithful unto deathand I will give thee a crown of life." Wherefore saith he thus? but to encouragethose that suffer for his truth in the world, to commit the keeping of their soulsto him, and to believe that he hath taken the charge and care of them. Paul's wisdomwas, that he was ready to die before his enemies were ready to kill him. "Iam now ready," saith he, "to be offered and the time of my departure isat hand" (2 Tim 4:6).

This is, therefore, a thing of high concern; to wit, the committing of the soul toGod to keep it. It is, I say, of concern to do it now, just now, quickly, whetherthou art yet engaged or no; for it is a good preparatory to, as well as profitablein, a time of persecution: consider it, I say. The apostle Paul saith that he andhis companions were bold in their God, to profess and stand to the word of God (1Thess 2:2). But how could that be if they had the salvation of their souls to seek,and that to be sure they would have had, had they not committed the keeping of theirsouls to him in well-doing?

Quest. But what is committing of the soul to God?

Answ. I have, in general, briefly spoken to that already, and now, for thy furtherhelp, we will a little enlarge. Wherefore,

(1.) To commit is to deliver up to custody to be kept. Hence prisoners, when sentto the jail, are said to be committed thither. Thus Paul, "haling men and women,committing them to prison" (Acts 8:3). And thus Joseph's master committed allhis prisoners to him, to his custody, to be kept there according to the law (Gen39:22).

(2.) To commit, is not only to deliver up to custody, but to give in charge; thatthat which is committed be kept safe, and not suffered to be lost (Luke 16:11). ThusPaul was committed to prison, the jailor being charged to keep him safely (Acts 16:23).

(3.) To commit, is to leave the whole disposal, sometimes, of that which is committedto those to whom such thing is committed. Thus were the shields of the temple committedto the guard (1 Kings 14:27) And Jeremiah to the hands of Gedaliah (Jer 39:14).

And thus thou must commit thy soul to God and to his care and keeping. It must bedelivered up to his care and put under his custody. Thou mayest also, though I wouldspeak modestly, give him a charge to take the care of it. "Concerning my sons[and concerning my daughters] and concerning the work of my hands, command ye me"(Isa 45:11). Thou must also leave all the concerns of thy soul and of thy being aninheritor of the next world wholly to the care of God. He that doth this in the waythat God has bid him is safe, though the sky should fall. "The poor committethhimself unto thee, thou art the helper of the fatherless" (Psa 10:14).

And for encouragement to do this, the Lord has bidden us, the Lord has commandedus, the Lord expecteth that we should thus do. Yea, thou art also bidden to committhy way unto him (Psa 37:5). Thy work unto him (Prov 16:3). Thy cause unto him (Job5:8). Thy soul to him, and he will take care of all. And if we do this, as we should,God will not only take care of us and of our souls in the general, but that our workand ways be so ordered that we may not fail in either. "I have trusted,"said David, "in the Lord, therefore I shall not slide" (Psa 26:1).

Before I leave this, I will speak something of the way in which this commitment ofthe soul to God must be; and that is, "in a way of well-doing." Let themcommit the keeping of their souls to him "in well-doing"; or, in a wayof well-doing. That is, therefore, the course that a godly man should be found in,at, in, and after he hath committed his soul to God to keep. And, as the apostlesays in another place, this is but a "reasonable service" (Rom 12:1). Forif God be so gracious as to take care of my soul at my request, why should not Ialso be so gracious as to be found in a way of well-doing at his bidding? Take care,master, of me for meat and wages, and I will take care, master, that thy work shallbe faithfully done. This is honest, and thus should Christians say to God: and hethat heartily, in this, shall mean as he saith, shall find that God's ways shallbe strength unto him.

A Christian is not to commit his soul unto God to keep, and so to grow remiss, carnal,negligent, cold, and worldly; concluding as if he had now bound God to save him,but sets himself at liberty whether he will longer serve him in trying and troublesometimes or no. He must commit the keeping of his soul to him "in well-doing."He may not now relinquish God's cause, play the apostate, cast off the cross, andlook for heaven notwithstanding. He that doth thus will find himself mistaken, andbe made to know at last that God takes the care of no such souls. "If any mandraws back," saith he, "my soul shall have no pleasure in him." Wherefore,he that committeth the keeping of his soul to God must do it in that way which Godhas prescribed to him, which is in a way of well-doing. Alas! alas! there is neversuch a word in it; it must be done in a way of "well-doing." You must thinkof this that would commit your souls to God in suffering and troublesome times. Youmust do it in well-doing.

"In well-doing," that is, in persevering in ways of godliness, both withrespect to morals and also instituted worship. Thou, therefore, that wouldest haveGod take care of thy soul, as thou believest, so thou must do well; that is, do goodto the poor, to thy neighbour, to all men, especially to the household of faith.Benjamin must have a Benjamin's mess; and all others, as thou art capable, must feeland find the fruit of thy godliness. Thou must thus serve the Lord with much humilityof mind, though through many difficulties and much temptation.

Thou must also keep close to gospel worship, public and private; doing of those thingsthat thou hast warrant for from the word, and leaving of that or those things forothers that will stick to them—that have no stamp of God upon them. Thou must befound doing of all with all thy heart, and if thou sufferest for so doing, thou mustbear it patiently. For what Peter saith to the women he spake to, may be appliedto all believers, "whose daughters ye are," saith he, meaning Sarah's,"as long as ye do well, and are not afraid with any amazement" (1 Peter3:6).

So then, the man that has committed his soul to God to keep has not at all disengagedhimself from his duty, or took himself off from a perseverance in that good workthat, under a suffering condition, he was bound to do before. No; his very committingof his soul to God to keep it has laid an engagement upon him to abide to God inthat calling wherein he is called of God. To commit my soul to God, supposes my sensiblenessof hazard and danger; but there is none [no danger] among men when the offence ofthe cross is ceased. To commit my soul to God to keep, concludes my resolution togo on in that good way of God that is so dangerous to my soul, if God taketh notthe charge and care thereof. For he that saith in his heart, I will now commit mysoul to God, if he knows what he says, says thus: I am for holding on in a way ofbearing of my cross after Christ, though I come to the same end for so doing as hecame to before me. This is committing the soul to him in well-doing. Look to yourselves,therefore, whoever you are that talk of leaving your souls with God, but do liveloose, idle, profane, and wicked lives. God will not take care of such men's souls;they commit them not unto him as they should. They do but flatter him with theirlips and lie unto him with their tongue, and think to deceive the Lord; but to nopurpose. "He that soweth to the flesh shall of the flesh reap corruption."It is he that sows to the Spirit that shall "reap life everlasting" (Gal6:7,8).


[SECOND—A DESCRIPTION OF THE PERSONS WHO ARE DIRECTED TO COMMIT THE KEEPING OF THEIRSOULS TO GOD.]

I shall now come to the second thing contained in the text, namely, to give you amore distinct description of the men that are thus bid to commit the keeping of theirsouls to God. And they are thus described: they that "suffer according to thewill of God." "Let them that suffer according to the will of God committhe keeping of their souls to him in well-doing, as unto a faithful Creator."

Two things are here to be inquired into. FIRST, What the apostle here means by thewill of God. SECOND, What suffering according to the will of God is.

FIRST, For the will of God, it is divers ways taken in the scriptures; as, sometimes,for electing, justifying, sanctifying acts of God; sometimes for faith, good life,and sometimes for suffering for his name (Rom 9; Eph 1:11; John 7:17; 1 John 3:23;1 Thess 4:3; Matt 7:21). But, by will of God here we must, First, Understand HISLAW AND TESTAMENT. Second, HIS ORDER AND DESIGNMENT.

[THE WILL OF GOD MEANS HIS LAW AND TESTAMENT.]

First, By his will I understand his law and testament. This is called the revealedwill of God, or that by which he has made himself, and how he will be worshiped,known unto the children of men. Now, I, understanding these words thus, must, beforeI go further, make this distinction, to wit, that there is a difference to be putbetwixt them that suffer for the breach and those that suffer for keeping of thislaw and testament; for though both of them may suffer by the will of God, yet theyare not both concerned in this text. A malefactor that suffereth for his evil deedsthe due punishment thereof, suffereth, as other texts declare, according to the willof God. But, I say, this text doth not concern itself with them; for both this textand this epistle is writ for the counsel and comfort of those that suffer for keepingthe law and testament of God; that suffer for well- doing (1 Peter 3:13,14,17; 4:13,14).

The man then that is concerned in this advice is he that suffereth from the handsof men for keeping of the word of God; and this is he that has licence, leave, yea,a command to commit the keeping of his soul to God in well-doing, as unto a faithfulCreator. We will a little enlarge upon this.

[What it is to suffer according to the will of God, or his law and testament.]

He that keepeth the word of God is such an one that has regard to both the matterand manner thereof. The matter is the truth, the doctrine contained therein; themanner is that comely, godly, humble, faithful way of doing it which becomes a manthat has to do with the law and testament of God; and both these are contained inthe text. For, first, here is the will of God to be done; and then, secondly, tobe done according to his will. "Let them that suffer according to his will":which words, I say, take in both matter and manner of doing. So then, the man thathere we have to do with, and to discourse of, is a man that, in the sense now given,suffereth. That which makes a martyr, is suffering for the word of God after a rightmanner; and that is, when he suffereth, not only for righteousness, but for righteousness'sake; not only for truth, but of love to truth; not only for God's word, but accordingto it, to wit, in that holy, humble, meek manner as the word of God requireth. Aman may give his body to be burned for God's truth, and yet be none of God's martyrs(1 Cor 13:1-3). Yea, a man may suffer with a great deal of patience, and yet be noneof God's martyrs (1 Peter 2:20). The one, because he wanteth that grace that shouldpoise his heart, and make him right in the manner of doing; the other, because hewanteth that word of the Holy One that alone can make his cause good, as to matter.It is, therefore, matter and manner that makes the martyr; and it is this man thatis intended in the text which is aforesaid described. So then, they that suffer forthe law and testament of God in that holy and humble manner that the Word requires,they are they that, by this Word of God, are commanded to commit the keeping of theirsouls to God.

From this consideration, two things present themselves to our sight. 1. That a manmay be a Christian, and suffer, and yet not suffer, in the sense last given, accordingto the will of God. 2. There have been, and may yet be a people in the world thathave, and may suffer in the sense of the apostle here, according to the will of God.

[1. A Christian may suffer, but not in the sense of the apostle, according to thewill of God.]

A few words to the first of these, namely, that a man may be a Christian, and suffer,and yet not suffer, in the sense of the apostle in the text, "according to thewill of God." He may be a Christian and yet not suffer as a Christian. He maywant the matter, or, he may want the manner, of suffering as a Christian.

This is evident from what this apostle suggests in several places of this epistle.For,

Saith he, "If ye be buffeted for your faults" (1 Peter 2:20). This supposeththat a Christian may so be; for he speaketh here to the same people, unto whom hespeaketh in the text, though he putteth them not under the same circumstance, assuffering for well-doing. If ye be buffeted for your faults, for what God's wordcalls faults, what thank have you from God, or good men, though you take it patiently?

So again, "For it is better, if the will of God be so, that ye suffer for well-doing,than for evil-doing" (1 Peter 3:17). Here it is plainly supposed that a Christianman may suffer for evil-doing, yea, that the will of God may be, that he should sufferfor evil- doing. For God, if Christians do not well, will vindicate himself by punishingof them for their doing ill. Yea, and will not count them worthy, though they behis own, to be put among the number of those that suffer for doing well.

Again, "But let none of you suffer as a murderer, or as a thief, or as an evildoer,or as a busybody in other men's matters" (1 Peter 4:15). These are cautionsto Christians to persuade them to take heed to themselves, their tongues and theiractions, that all be kept within the bounds of the Word. For it would be a foolishthing to say, that these are cautions to persuade to take heed of that, into whichit is not possible one should fall. It is possible for Christians to suffer for evil-doing,and therefore let Christians beware; it is possible for Christians to be broughtto public justice for their faults, and therefore let Christians beware. It is possiblefor Christians to suffer justly by the hand of the magistrate, and therefore letChristians beware. This also is insinuated in the text itself, and therefore letChristians beware.

The causes of this are many, some of which I shall now briefly touch upon.

(1.) Sin is in the best of men: and as long as it is so, without great watchfulness,and humble walking with God, we may be exposed to shame and suffering for it. Whatsin is it that a child of God is not liable to commit, excepting that which is thesin unpardonable? Nor have we a promise of being kept from any other sin, but oncondition that we do watch and pray (Matt 26:41).

(2.) It is possible for a Christian to have an erroneous conscience in some things,yea, in such things as, if God by his grace prevents not, may bring us to publicjustice and shame. Abishai, though a good man, would have killed the king, and thatof conscience to God, and love to his master (1 Sam 26:7,8). And had David deliveredhim up to Saul for his attempt, he had in all likelihood died as a traitor. Peterdrew his sword, and would have fought therewith, a thing for which he was blamedof his Master, and bid with a threatening, to put it up again (Matt 26:52). Besides,oppression makes a wise man mad; and when a man is mad what evils will he not do?Further, The devil, who is the great enemy of the Christians, can send forth suchspirits into the world as shall not only disturb men, but nations, kings, and kingdoms,in raising divisions, distractions and rebellions. And can so manage matters thatthe looser sort of Christians[19] may be also dipped and concerned therein. In Absalom'sconspiracy against his father, there were two hundred men called out of Jerusalemto follow him, "and they went in their simplicity, not knowing any thing"(2 Sam 15:11). I thank God I know of no such men, nor thing: but my judgment tellsme, that if Christians may be drawn into fornication, adultery, murder, theft, blasphemyor the like, as they may; why should it be thought impossible for them to be drawnin here. Wherefore I say again, watch and pray, fear God, reverence his Word, approveof his appointments, that you may be delivered from every evil work and way.
I said afore that the will of God may be, that a Christian should suffer as an evil-doer;but then it is because he keepeth not within the bounds of that, which is also calledthe will of God. The will of God is, that sin should be punished, though committedby the Christians; punished according to the quality of transgressions: and thereforeit is that he hath ordained magistrates. Magistrates, to punish sin, though it bethe sin of Christians. They are the ministers of God, revengers, to execute wrath,the wrath of God upon them that do evil (Rom 13). Wherefore, though the Christianas a Christian is the only man at liberty, as called thereunto of God; yet his libertyis limited to things that are good: he is not licensed thereby to indulge the flesh.Holiness and liberty are joined together, yea our call to liberty, is a call to holiness.[20]Seek, and you shall find, that a quiet and peaceable life, in our respective places,under the government, is that which we should pray for, to wit, that we may withoutmolestation, if it were "the will of God," spend our days in all godlinessand honesty among our neighbours. See 1 Timothy 2:1-8; 1 Peter 2:13-17.

[First. Caution to Christians as Christians.] —I would improve this a little, andfirst, to Christians as Christians: beware the cautions, that are here presentedto you, be not neglected by you. The evils are burning hot, as hot as a red hot iron.It is the greatest blemish that can be to a Christian, to suffer as an evil- doer.To say nothing of the reproach that such do bring to the name of Christ, their Lord;to his law, their rule; and to the Christian profession, which should be their glory:the guilt and shame that evil actions will load the conscience with at such a time,can hardly be stood under. The man that suffereth as an evil-doer, and yet weareththe name of a Christian, what stumbling blocks doth he lay in the way of the ignorantin a kingdom? The devil told them before, that a Christian was a mischievous man;and to suffer for evil-doing, confirms them in that belief.
Consider also the difficulties that surely such must meet with in the last minutesof their life. For can it be imagined but that such an one must have combats andconflicts at the last, who carry in their consciences the guilt and condemnationthat is due to their deeds, to the place which magistrates have appointed for themto receive the reward of their works at. Such an one bereaves not only his own soulof peace, and his name of credit, but himself of life, his friends of all cause ofrejoicing, and casteth reproach upon religion, as he is stepping out of the world.What shall I say, Christians as Christians have other things to do than to concernthemselves in evil things, or to meddle in other men's matters. Let us mind our ownbusiness, and leave the magistrate to his work, office and calling among men also.

I speak now to them that are not by the king called to that employ. A Christian assuch has enough to do at home, in his heart, in his house, in his shop, and the like.But if thou must needs be meddling, consider what place, office, calling or relation,God has put thee in, and busy thyself by the rule of the Word to a conscientiousperformance of that. Nor shalt thou want dignity, though thou art but a private Christian.Every Christian man is made a king by Christ (Rev 5:10). But then, his dominion assuch, doth reach no further than to himself. He has not dominion over another's faith(2 Cor 1:24). His office is to govern, and bridle, and keep under, himself; to watchover himself, and to bring his body into subjection to the will of God. The weaponsthat he has for this purpose are not carnal, but spiritual, and mighty through God.Let him govern then, if he will be a governor, his whole man by the Word. Let himbring down, if he must be bringing down, his own high imaginations, and every highthing that exalts itself against the knowledge of God. If he must be a warrior, lethim levy war against his own unruly passions, and let him fight against those luststhat war against his soul[21] (2 Cor 10:3-5; Gal 5:17; James 3:3-8; 1 Peter 2:11).

I say therefore, if thou wilt needs be a ruler, thou hast a tongue, rule that; lusts,rule them; affections, govern them; yea, thou hast excellent graces, manage them,cherish, strengthen and replenish them according to the mind of that great one whohas bestowed such power to rule, upon thee. Mortify therefore your members whichare upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence,and covetousness, which is idolatry (Col 3:5). Nor do I think that murmuring, shrinking,wincing, complaining, and the like, when men, governors, lay a yoke upon our necks,flow from any thing else, but love to our flesh, and distrust of the faithfulnessof God to manage men, things, and actions for his church. The powers that be areordered as well as ordained of God. They are also always in God's hand, as his rodor staff for the good and benefit of his people. Wherefore we ought with all meeknessand humbleness of mind to accept of what our God by them shall please to lay uponus (1 Peter 5:6). By what I now say, I do not forbid groaning and crying to God underaffliction. I speak against striving to deliver ourselves from the affliction. Andsince men are, as I said, the rod, staff or sword in God's hand, we should applyourselves unto him in faith in a way of prayer, intercession, supplication and givingof thanks for governors. For since they are sent of God, they must needs come withsome good in their hand for us, also our prayers may make them more profitable tous. And this we ought to do without wrath and doubting; for this is that which isgood, and acceptable unto God (1 Tim 2).

Besides, it is a sign that we forget ourselves when we complain for the punishmentof our sins. If we look into ourselves, and ways, we shall see cause of more heavystripes than yet God by men has laid upon us. What sin has yet been suppressed byall that has happened to us: if pride, covetousness, looseness, treacherous dealing,schisms, and other things, redressed by all the affliction that we have had? Yea,do we not grow worse and worse? Wherefore then should we complain? Where is repentance,reformation, and amendment of life amongst us? Why, then, do we shrink and winch.For my part, I have ofttimes stood amazed both at the mercy of God, and the favourof the Prince towards us; and can give thanks to God for both: and do make it myprayer to God for the king, and that God will help me with meekness and patienceto bear whatever shall befall me for my professed subjection to Christ, by men.

We are bid, as I said afore, to give thanks to God for all men, for kings, and forall that are in authority. Because, as I said, there is no man with whom we haveto do, we doing as we should, but he bringeth some good thing to us, or doth somegood thing for us. We will now descend from them that are supreme in authority, andwill come to inferior men: and suppose some of them to act beyond measure, cruelly.What? Can no good thing come to us out of this? Do not even such things as are mostbitter to the flesh, tend to awaken Christians to faith and prayer, to a sight ofthe emptiness of this world, and the fadingness of the best it yields? Doth not Godby these things ofttimes call our sins to remembrance, and provoke us to amendmentof life? how then can we be offended at things by

which we reap so much good, and at things that God makes so profitable for us?
Doth not God, ofttimes, even take occasions by the hardest of things that come uponus, to visit our souls with the comforts of his Spirit, to lead us into the gloryof his word, and to cause us to savour that love that he has had for us, even frombefore the world began, till now. A nest of bees and honey did Samson find, evenin the belly of that lion that roared upon him. And is all this no good? or can webe without such holy appointments of God? Let these things be considered by us, andlet us learn like Christians to kiss the rod, and love it.

I have thought, again, my brethren, since it is required of us that we give thanksto God for all these men, it follows that we do with quietness submit ourselves underwhat God shall do to us by them. For it seems a paradox to me, to give thanks toGod for them, that yet I am not willing should abide in that place that God has setthem in for me. I will then love them, bless them, pray for them, and do them good.I speak now of the men that hurt me as was hinted afore. And I will do thus, becauseit is good so to do, because they do me good by hurting of me, because I am calledto inherit a blessing, and because I would be like my heavenly Father. "Thereforeif mine enemy hunger, let me feed him; if he thirst, let me give him drink"[22](Matt 5:43-48; 1 Peter 3:9; Rom 12:17-20). (1.) We must see good in that, in whichother men can see none. (2.) We must pass by those injuries that other men wouldrevenge. (3.) We must shew we have grace, and that we are made to bear what othermen are not acquainted with. (4.) Many of our graces are kept alive by those verythings that are the death of other men's souls.

Where can the excellency of our patience, of our meekness, of our long-suffering,of our love, and of our faith appear, if it be not under trials, and in those thingsthat run cross to our flesh? The devil, they say, is good when he is pleased. ButChrist and his saints, when displeased.[23]

Let us therefore covet to imitate Christ and the scripture saints. Let us shew outof a good conversation, our works with meekness of wisdom. Let us take heed of admittingthe least thought in our minds of evil, against God, the king, or them that are underhim in employ, because, the cup, the king, all men, and things are in the hand ofGod (Psa 75:8; Prov 8:15; 21:1; Lam 3:37). And he can make them better to us, thanif they were as our flesh desireth they should.

I have often thought that the best Christians are found in the worst of times: andI have thought again, that one reason why we are no better, is because God purgesus no more (John 15). I know these things are against the grain of the flesh, butthey are not against the graces of the Spirit. Noah and Lot, who so holy as they,in the day of their affliction? Noah and Lot, who so idle as they in the day of theirprosperity? I might have put in David too, who, while he was afflicted, had waysof serving God that were special; but when he was more enlarged, he had ways thatwere not so good. Wherefore the first ways of David are the ways that God has commended:but the rest of his ways, such as had not pre-eminence (2 Chron 17:3).

We have need of all, and of more than all that has yet befallen us: and are to thankGod, since his word and patience have done no more good to us, that he hath appointedmen to make us better.[24] Wherefore for a conclusion, as we are to receive withmeekness the engrafted word of God, so also we are with patience to bear what God,by man, shall lay upon us. O that saying of God to them of old, "Why criestthou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity:because thy sins were increased, I have done these things unto thee" (Jer 30:15).We have need to consider of, and to sit still and be quiet, and reverence the ordinanceof God: I mean affliction. And until we can in truth get hither in our spirits, Ineither look to find very right Christianity amongst us, nor much of God among professors.When I think of Mordecai, and Daniel, yea, and of David too, and of the behaviourof them all with respect to the powers that they were under, I cannot but think thata sweet, meek, quiet, loving, godly submission unto men for the Lord's sake, is anexcellent token of the grace of God in us. But,

[Second Caution to Weak Christians.] —As I cannot but condemn the actions of suchChristians as have been touched before, so I would caution weak Christians not tobe offended with true religion for the miscarriages of their fellows. There are twothings that are very apt to be an occasion of offence to the weak: one is, when thecross attends religion; the other is, when others that profess religion do sufferfor evil-doing. To both these I would say this:—

1. Though the cross, indeed, is grievous to the flesh, yet we should with grace bearup under it, and not be offended at it.

2. And as to the second, though we should and ought to be offended with such miscarriage;yet not with religion, because of such miscarriage. Some, indeed, when they see thesethings, take offence against religion itself; yea, perhaps, are glad of the occasion,and so fall out with Jesus Christ, saying to him, because of the evils that attendhis ways, as the ten tribes said to Rehoboam, the son of Solomon the king, "Whatportion have we in David? neither have we inheritance in the son of Jesse; to yourtents, O Israel: now see to thine own house, David," (1 Kings 12:16); and sogo quite away from him, and cleave no more unto him, to his people, or to his ways:but this is bad. Shun, therefore, the evil ways of Christians, but cleave to theway that is Christian: cast away that bad spirit that thou seest in any, but holdfast to thy Head and Lord. Whither canst thou go? the Lord Jesus has the words ofeternal life (John 6:68). Whither wilt thou go? there is not salvation in any other(Acts 4:12). Take heed, therefore, of picking a quarrel with Jesus Christ, and withhis ways, because of the evil-doings of some of his followers. Judas sold him, Peterdenied him, and many of his disciples went back and did walk no more with him; butneither himself nor his ways were the worse for that. Beware, therefore, that thoutruly distinguish between the good ways of Jesus Christ and the evil ways of themthat profess him; and take not an occasion to throw away thy own soul down the throatof hell, because others have vilely cast away their lives by transgressing of thelaw of God. Nay, let other men's faults make thee more wary; let other men's fallsmake thee look better to thy goings: shun the rock that he that went before theedid split his ship against; and cry to God to lead thee in a path that is plain andgood, because of thy observers.

Further, Let not opposite Christians rejoice when they see that evil hath taken theirbrother by the heel. Hate the garment, the thing that is bad, and by which the name,and fame, and life of thy brother is so vilely cast away, thou shouldest; and takegood heed lest it also touch thee, but yet thou shouldest pity thy brother, mournfor his hard hap, and grieve that a thing so much unbecoming Christianity shouldbe suffered to show the least part of itself among any of those that profess thegospel.

Directions for the shunning of suffering for evil-doing, are they that come nextto hand.

Direction 1. Therefore, wouldest thou not suffer as an evil-doer, then take heedof committing of evil. Evil courses bring to evil ends; shun all appearance of evil,and ever follow that which is good. And if ye be followers of that which is good,who will harm you (1 Peter 3:13)? Or if there should be such enemies to goodnessin the world as to cause thee for that to suffer, thou needest not be ashamed ofthy suffering for well-doing, nor can there be a good man, but he will dare to ownand stand by thee in it. Yea, thy sufferings for that will make thee happy, so thatthou canst by no means be a loser thereby.

Direction 2. Wouldest thou not suffer for evil-doing, then take heed of the occasionsof evil. Take heed of tempting company. Beware of men, for they will deliver theeup. There have been men in the world that have sought to make themselves out of theruins of other men. This did Judas, and some of the Pharisees (Matt 10:17; Luke 20:19,20).Take heed to thy mouth: "A fool's mouth calleth for strokes,—and his lips arethe snare of his soul" (Prov 18:7). Take heed of indulging, and hearkening tothe ease of the flesh, and of carnal reasonings, for that will put thee upon wickedthings.

Direction 3. Wouldest thou not suffer as an evil-doer, then take heed of hearingof any thing spoken that is not according to sound doctrine: thou must withdraw thyselffrom such in whom thou perceivest not the words of knowledge. Let not talk againstgovernors, against powers, against men in authority be admitted; keep thee far froman evil matter. My son, says Solomon, fear thou the Lord, and the King, and meddlenot with those that are given to change.

Direction 4. Wouldest thou not suffer as an evil-doer, addict not thyself to playwith evil, [25] to joke and jest, and mock at men in place and power. Gaal mockedat Abimelech, and said, Who is Abimelech that we should serve him? But he paid forhis disdainful language at last (Judg 9). I have heard of an innkeeper here in England,whose sign was the crown, and he was a merry man. Now he had a boy, of whom he usedto say, when he was jovial among his guests, This boy is heir to the crown, or thisboy shall be heir to the crown; and if I mistake not the story, for these words helost his life.[26] It is bad jesting with great things, with things that are God'sordinance, as kings and governors are. Yea, let them rather have that fear, thathonour, that reverence, that worship, that is due to their place, their office, anddignity. How Paul gave honour and respect unto those that were but deputy-kings andheathen magistrates, will greatly appear, if you do but read his trials before themin the book called, The Acts of the Apostles. And what a charge both he and Peterhave left behind them to the churches to do so too, may be found to conviction, ifwe read their epistles.

Direction 5. Wouldest thou not suffer for evil-doing, then take heed of being offendedwith magistrates, because by their state acts they may cross thy inclinations. Itis given to them to bear the sword, and a command is to thee, if thy heart cannotacquiesce with all things with meekness and patience, to suffer. Discontent in themind sometimes puts discontent into the mouth; and discontent in the mouth doth sometimesalso put a halter about the neck. For as a man, by speaking a word in jest may forthat be hanged in earnest; so he that speaks in discontent may die for it in sobersadness. Adonijah's discontent put him upon doing that which cost him his life (1Kings 2:13,23). Great peace have they that love thy law, and nothing shall offendthem; for they are subjected to the will and foot of God.

Direction 6. But, above all, get thy conscience possessed yet more with this, thatthe magistrate is God's ordinance, and is ordered of God as such: that he is theminister of God to thee for good, and that it is thy duty to fear him, and pray forhim, to give thanks to God for him, and to be subject to him as both Paul and Peteradmonish us; and that not only for wrath, but for conscience sake (Rom 13:5). Forall other arguments come short of binding the soul, where this argument is wanting;until we believe that of God we are bound thereto. I speak not these things, as knowingany that are disaffected to the government; for I love to be alone, if not with godlymen, in things that are convenient. But because I appear thus in public, and knownot into whose hands these lines may come, therefore thus I write. I speak it alsoto show my loyalty to the king, and my love to my fellow-subjects; and my desirethat all Christians should walk in ways of peach and truth.

[2. That Christians may, and have, suffered according to the will of God.]

I come now to the second thing propounded to be spoken to, as to suffering, whichis this.—That there have been, and yet may be, a people in the world that have, andmay, suffer in the sense of the apostle here, according to the will of God, or forrighteousness' sake.

That there have been such a people in the world, I think nobody will deny, becausemany of the prophets, Christ, and his apostles, thus suffered. Besides, since theScriptures were written, all nations can witness to this, whose histories tell atlarge of the patience and goodness of the sufferers, and of the cruelty of thosethat did destroy them. And that the thing will yet happen, or come to pass again,both Scripture and reason affirm.

First, Scripture. The text tells us, That God hath put enmity betwixt the woman andher seed, and the serpent and his seed (Gen 3:15). This enmity put, is so fixed thatnone can remove it so, but that it still will remain in the world. These two seedshave always had, and will have, that which is essentially opposite to one another,and they are "the spirit of truth and the spirit of error" (1 John 4:6),sin and righteousness (3:7,8), light and darkness (1 Thess 5:5). Hence "an unjustman is an abomination to the just; and he that is upright in the way is abominationto the wicked" (Prov 29:27). So that unless you could sanctify and regenerateall men, or cause that no more wicked men should any where be in power for ever,you cannot prevent but that sometimes still there must be sufferers for righteousness'sake. "Yea, and all that will live godly in Christ Jesus shall suffer persecution"(2 Tim 3:12).

Second, To prove this by reason is easy. The devil is not yet shut up in the bottomlesspit—Antichrist is yet alive. The government in all kingdoms is not yet managed withsuch light, and goodness of mind, as to let the saints serve God, as he has said,whatever it is in some. And until then there will be in some places, though for mypart I cannot predict where, a people that will yet suffer for well-doing, or forrighteousness' sake.

In order to a right handling of this matter, I shall divide this head into thesetwo parts—A. Show you what it is to suffer for well-doing, or for righteousness.B. Show you what it is to suffer for righteousness' sake. I put this distinction,because I find that it is one thing to suffer for righteousness, and another to sufferfor righteousness' sake.

[A. What it is to suffer for righteousness.]

To begin with the first, namely, to show you what it is to suffer for righteousness.Now that may be done either passively or actively.

1. Passively, as when any suffer for righteousness without their own will, or consentthereto. Thus, the little children at Bethlehem suffered by the hands of bloody Herod,when they died for, or in the room and stead of, Jesus Christ (Matt 2:16). Everyone of those children died for righteousness, if Christ is righteousness; for theydied upon his account, as being supposed to be he himself. Thus also the childrenof Israel's little ones, that were murdered with their parents, or otherwise, becauseof the religion of them that begat and bare them, died for righteousness. The samemay be said concerning those of them that suffered in the land of the Chaldeans uponthe same account. I might here also bring in those poor infants that in Ireland,Piedmont, Paris, and other places, have had their throats cut, and their brains dashedout against the walls, for none other cause but for the religion of their fathers.Many, many have suffered for righteousness after this manner. Their will, nor consent,has been in the suffering, yet they have suffered for religion, for righteousness.And as this hath been, so it may be again; for if men may yet suffer for righteousness,even so, for ought I know, even in this sense, may their children also.

Now, although this is not the chief matter of my text, yet a few words here may dono harm. The children that thus suffer, though their own will and consent be notin what they undergo, may yet, for all that, be accepted as an offering unto theLord. Their cause is good; it is for religion and righteousness. Their hearts donot recoil against the cause for which they suffer; and although they are children,God can deal with them as with John the Baptist, cause them in a moment to leap forjoy of Christ; or else can save them by his grace, as he saveth other his elect infants,and thus comprehend them, though they cannot apprehend him; yea, why may they notonly be saved, but in some sense be called martyrs of Jesus Christ, and those thathave suffered for God's cause in the world? God comforted Rachel concerning her childrenthat Herod murdered in the stead, and upon the account of Christ.[27]

He bids her refrain herself from tears, by this promise, that her children shouldcome again from the land of the enemy, from death. And again, said he, Thy childrenshall come again to their own border; which I think, if it be meant in a gospel sense,must be to the heavenly inheritance. Compare Jeremiah 31:15- 17 with Matthew 2:18.[28]

And methinks this should be mentioned, not only for her and their sakes, but to comfortall those that either have had, or yet may have, their children thus suffer for righteousness.None of these things, as shall be further showed anon, happen without the determinatecounsel of God. He has ordered the sufferings of little children as well as thatof persons more in years. And it is easy to think that God can as well foresee whichof his elect shall suffer by violent hands in their infancy, as which of them shallthen die a natural death. He has saints small in age as well as in esteem or otherwiseand sometimes the least member of the body suffereth violence, as well as the heador other chief parts. And although I desire not to see these days again, yet methinksit will please me to see those little ones that thus have already suffered for Jesus,to stand in their white robes with the elders of their people, before the throne,to sing unto the Lamb.

2. Actively. But to pass this, and to come to that which is more directly intendedto be spoken to, namely, to show you who doth actively suffer for righteousness.And,

(1.) It is he that chooseth by his own will and consent to suffer for it. All sufferingthat can be called active suffering, must be by the consent of the will; and thatis done when a man shall have sin and suffering set before him, and shall choosesuffering rather than sin. He chose "rather to suffer affliction with the peopleof God, than to enjoy the pleasures of sin for a season" (Heb 11:25). And again,They did not accept of deliverance, that is, of base and unworthy terms, "thatthey might obtain a better resurrection" (verse 35).

Indeed, no man can force a Christian to suffer as a Christian, without his own consent.All Christians are sufferers of will and consent. Hence it is said, they must takeup their cross, by which taking up, an act of their will is intended (Matt 10:38;16:24). So again, "Take my yoke upon you," which also intends an act ofthe will (11:29). This, therefore, is the first thing that I would present you with.Not that an act of the will is enough to declare a man a sufferer for righteousness,it standing alone; for a man, through the strength of delusion, and the power ofan erroneous conscience, may be willing to suffer for the grossest opinions in theworld. But I bring it to show that actual suffering for righteousness must also beby the consent of the will—the mind of the man must be in it.

(2.) He that suffereth for righteousness thus, must also have a good cause. A goodcause is that which is essential to suffering for righteousness. A good cause, whatis that? Why, verily, it is the truth of God, either in the whole of it, as containedin the Scriptures of truth, or in the parts of it, as set before me to believe, ordo, by any part of that holy Word. This may be called the matter for which one suffereth;or, as it is called in another place, "the word of righteousness" (Heb5:13). It may also be called the form of sound doctrine, or the like. Because withoutthis Word, the matter and nature of God's truths cannot be known. Pilate's question,"What is truth?" will still abide a question, to those that have not, orregard not the Word, the rule of righteousness (John 18:38). See then that thy causebe good, thou that wouldest know what it is to suffer for righteousness; step notan hair's breadth without the bounds of the Word of truth; also take heed of misunderstanding,or of wringing out of its place, any thing that is there. Let the words of the uprightstand upright, warp them not, to the end they may comply in show with any crookednotion. And to prevent this, take these three words as a guide, in this matter tothee. They show men their sins, and how to close with a Saviour; they enjoin mento be holy and humble; they command men to submit themselves to authority. And whateveris cross to these, comes from ignorance of, or from wresting, the rule of righteousnessout of its place.

But more particularly, the word of righteousness—thy cause, within the bounds ofwhich thou must keep, if thou wilt suffer for righteousness, is to be divided intotwo parts. (1.) It containeth a revelation of moral righteousness. (2.) It containetha revelation of evangelical righteousness. As for moral righteousness, men seldomsuffer; 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 testimonyfor itself, even in the light of nature. Besides, there is nothing that maketh headagainst that; but that which every man is ashamed, by words to plead for, and thatis immorality. And this is that which Peter intends when he saith, "And if yebe followers of that which is good, who will harm you?" (1 Peter 3:13). If yebe 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 yourneighbour, happy are ye. Though I do not think that the apostle's conclusion terminatesthere. But more of these things anon.

For let a man be a good neighbour in morals; let him feed the hungry, clothe thenaked, give freely out of his purse to the poor, and do that which he would anothershould do to him; and stop there, and not meddle with the name of Christ, and heshall have but few enemies in the world. For it is not the law, but Christ, thatis 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 righteousnesswhich is not so visible to, yea, and that suiteth not so with, the reason of manas that moral righteousness doth. Wherefore this righteousness makes men righteousin principle, and practise so, as is foreign to natural men. Hence it is said tobe 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 blindcannot see it. It is the work of the Holy Ghost in the heart, and is therefore calledthe fruits of the Spirit; and the grace, which in the head and fullness of it, isonly to be found in Christ (John 1:16; Col 1:19; 1 Tim 1:14). This righteousnessbeing planted in the heart, leads a man out by the Word of God, to seek for anotherrighteousness, as invisible to, and foreign from, the natural man, as this. And thatrighteousness is that which properly is the righteousness of Jesus Christ—a righteousnessthat standeth in his obedience to his Father's law, as he was considered a commonor 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 themselvesupon 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 beingtaken 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 groundedon positive precepts, and so on words of righteousness, called Christ's words, Christ'ssayings, &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, thatmen by nature are not Christians, what privileges soever they may account themselvespartakers thereof. But whosoever is a Christian, of God's making so, is begottenand born of God, and made a new creature by the anointing received from the HolyOne (James 1:18; John 3:3,5; 2 Cor 5:17,18; 1:21; 1 John 2:20,24,27). Now, this thesecarnal men cannot endure to hear of; because it quite excludes them, as such, froma share in the kingdom of heaven. To this, again, the Christian stands and backswhat he says by the Word of God. Then the game begins, and the men of the world arethoughtful how they may remove such troublesome fellows out of the way. But becausethe Christians love their neighbours, and will not let them thus easily die in theirsins, therefore they contend with them, both by reasonings, writings, sermons, andbooks of gospel divinity; and stand to what they say. The world, again, are angrywith these sayings, sermons, and books, for that by them they are concluded to bepersons that are without repentance, and the hope of eternal life. Here again, thecarnal world judges that these people are proud, self- willed, pragmatical, contentious,self-conceited, and so unsufferable people. The Christian yet goes on and standsto 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 dismemberingof them; and so making of them speak what was never thought, much less intended bythe believer.

Thus they served our Lord; for, not being able to down with[29] his doctrine, theybegan 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 butthe beginning of things; for the Christian man, by the word of the gospel, goes furtherwith his censure. For he also findeth fault with all that this man, by the abilityof nature, can do for the freeing himself from the law of sin and death. He condemnshim 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 thepresence of God. This, I say, puts him out and out. These wild-brained fellows, quotehe, are never content, they find fault with us as to our state; they find fault withus as to our works, our best works. They blame us because we are sinners, and theyfind fault with us, though we mend; they say, by nature we are no Christians, andthat 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 seethem go to hell, and saying nothing. For the Word of God doth as assuredly condemnman's righteousness, as it doth condemn man's sin; it condemneth not man's righteousnessamong men, for there it is good and profitable (Job 35:6-8), but with God, to savethe soul, it is no better than filthy rags (Isa 64:6).

Nor will this Christian man suffer these carnal ones to delude themselves with achange of terms; for the devil, who is the great manager of carnal men in thingsthat concern their souls, and in the plea that they make for themselves, will helpthem to tricks and shifts to evade the power of the Word of God. Teaching them tocall the beauties of nature grace, and the acts of natural powers the exercise ofthe graces of the Spirit, he will embolden them also to call man's righteousnessthe righteousness of Christ, and that by which a sinner may be justified in the sightof God from the law. These tricks the Christian sees, and being faithful to God'struth, and desiring the salvation of his neighbour, he laboureth to discover thefallacy of, and to propound better terms for this poor creature to embrace, and venturehis soul upon; which terms are warranted by the New Testament, a stranger to whichthe natural man is. But, I say, the things which the Christian presseth, being soforeign to nature, and lying so cross to man's best things, are presently judgedby 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 righteousman; raising of slanders upon him, and laying things to his charge that he understandethnot; charging also his doctrine with many grievous things. Namely, that he holdeththat man was made to be damned; that man's righteousness is no better than sin; thata man had as good to do ill as well; that we may believe, and do what we list; thatholiness 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 toGod-ward; he casteth away that good we have, and would have us depend upon a justiceto save us by, that we can by no means approve of. And thus the quarrel is made yetwider between the men of the world and Christian man. But there is not a stop puthere.

For it is possible for the carnal man to be beaten out of all his arguments for himselfand his own things, by the power and force of the Word; and to be made to consentto what the Christian has said as to the notion of the truth. I must not speak thisof all. But yet the breach doth still abide; for that yet there appears to be nomore with the man, but only the notion of things. For though the notion of thingsare those that of God are made the means of conveying of grace into the heart, yetgrace is not always with the notion of things; the Word ofttimes standeth in man'sunderstanding alone, and remaineth there, as not being accompanied with such graceas 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 theheart 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 uponGod 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 Thess1:5).

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 shorthome. But neither can this be borne; but here again, the natural man with his notionof things is offended; and takes pet against his friend, because he tells him thetruth, and would that he so should digest the truth, that it may prove unto him eternallife. 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 themto come together. But this is not all.

For it is possible for these carnal men to be so much delighted in the notion ofthings, as to addict themselves to some kind of worship of Christ, whose notionsof truth have by them been received. And because their love is yet but carnal, andbecause 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 fullnesssufficient to give, in all particular things, direction how they should, to theirown content, perform their glorious doctrine. For here and there, and in anotherplace, cry they, there is something wanting. Here, say they, is nothing said of thoseplaces, vestures, gestures, shows, and outward greatness that we think seemly tobe found in and with those that worship Jesus. Here wants sumptuous ceremonies, gloriousornaments, new fashioned carriages, [30] all which are necessary to adorn worshipwithal.

But now here again, the truly godly, as he comes to see the evil of things, makethhis 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 excellenciesof 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 thingsthat are so laudable, so necessary, so convenient, and so comely; the things thathave been judged good, by so many wise, learned, pious, holy, reverend, and goodmen. Nay, if this were all, the godly would make a good shift; but their zeal isso great for what they have invented, and their spirits so hot to make others couchand 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 persecutionhas 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, Thatman 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 himselffrom this his condemned condition (John 6:44; Eph 1:19,20). Thirdly, That a man mayhave 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 themof the same force and necessity, of the same authority and efficacy, is nought; andnot 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 sayingso; because it is that which is founded upon the Word of God; and the Word is theground and foundation of all true doctrine. Let him, then, that believeth what ishere 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 ifany shall afflict or trouble him for holding of these things, they afflict or troublehim for holding to good things; and he suffereth at their hands because his causeis good.

And such an one may with boldness, as to this, make his appeal to the Bible, whichis the foundation of his principles, and to God the author of that foundation, ifwhat he holds is not good. He may say, "Lord, I have said, that man by natureis in a state of condemnation, and they make me suffer for that. Lord, I have assertedthat man, by all his natural abilities, is not able to recover himself from thishis condemned state, and they make me suffer for that. Lord, I have said that a naturalman 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 anddoctrines of men should be joined with thy institution as matters of worship, andimposed upon my conscience as such, and they make me suffer for that. Lord, I ownthe government, pray for my superiors, live quietly among my neighbours, give toall their dues, feed the hungry, clothe the naked, relieve the afflicted, and showmyself, by my faith and life, to be a true Christian man, and yet my neighbours willnot let me alone. True, I cannot comply with all that some men would have me complywith; no more did Daniel, no more did Paul; and yet Daniel said, that he had to theking 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 offenceto no man, though he complieth not with all that are modes and ways of worship inthe world. Nor can this appeal be judged injurious, if it be not attended with intercessionsagainst 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 sufferethfor righteousness must have a good call.

A man, though his cause be good, ought not by undue ways to run himself into sufferingfor it; nature teaches the contrary, and so doth the law of God. Suffering for atruth ought to be cautiously took in hand, and as warily performed. I know that thereare some men that are more concerned here than some; the preacher of the Word isby God's command made the more obnoxious man, for he must come off with a woe, ifhe preaches not the gospel (1 Cor 9:16). He, therefore, I say, doth and ought moreto expose himself than other Christians are called to do. Yet it behoveth him alsoto beware, because that Christ has said to him, "Behold, I send you forth assheep, or lambs, in the midst of wolves: be ye therefore wise as serpents, and harmlessas 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 escapedthe governor's hands, by being let down in a basket over the wall of the city (2Cor 11:32,33). And Christ hath said, If they persecute you in one city, flee ye toanother. 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 quicklypack up, and carry his religion with him, and offer what he knows of his God to anotherpeople[32] (Acts 13:44-47). Nor should a minister strive, I think, with the magistratefor 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 inanother place that is to be converted, or helped by thy sermon today. We must alsoin all things, show ourselves to be such as by our profession we would that men shouldbelieve we are, to wit, meek, gentle, not strivers, but take our Lord and our brethrenthe prophets for our examples.

But I will not here presume to give instructions to ministers; but will speak a fewwords in the general about what I think may be a sufficient call to a man to sufferfor 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; becausethe 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 begirded about, and your lights burning (Luke 12:35). And Paul bids the Philippianshold forth the word of life (Phil 2:16).

And more particularly, by all this, this is intended, that we should hide our faithin Christ from no man, but should rather make a discover of it by a life that willdo so; for our profession, thus managed, is the badge, and the Lord's livery, bywhich we are distinguished from other men.[33] So then, if, while I profess the truthof Christ, and so walk as to make my profession of it more apparent, I be made asufferer 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 sanctifythe Lord God in your hearts, and be ready always to give an answer to every man thatasketh 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 ifany man will meddle with me, and ask me a reason of the hope that I have, to giveit him with meekness and fear, whatever follows thereupon. This, Peter should havedone himself there, where he denies his Master thrice.

The reason is, for that Christianity is so harmless a thing, that, be it never soopenly professed, it hurts no man. I believe that Christ will save me; what hurtis this to my neighbour? I love Christ because he will save me; what hurt is thisto 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 willingto be good to them as he has been good to me; and what hurt is this to the governorof a kingdom? But and if any man will afflict me for this, my cause is good, andalso my call to stand full godly to my profession.

Secondly, There is sometimes a call to suffer for righteousness, even from the voiceof 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 acall to suffer even by the voice of necessity. The case may be when God's ways maybe trodden under foot; yea, his Word, and ways, and name, and people, and all. ThusGoliath did do, for several days together (1 Sam 17), and vaunted in his doing; andthere was not a man, no, not in Israel, that durst answer him a word. And now wasthe spirit of David stirred in him, and he would put his life in his hand, and givethis 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 heartor spirit to put a check to the bold blasphemer? I will go fight with him; I willput 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 ofIsrael peeped (Dan 6:7). Now necessity walks about the streets, crying, Who is onthe 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 compliedwith 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 setup, and worship commanded to be done unto it, not one, that we read of, durst standupright when the time was come that bowing was the sign of worship. Only the threechildren would not bow: it was necessary that some should show that there was a Godin heaven, and that divine worship was due alone to him (Dan 3:10-12). But they runthe hazard of being turned to ashes, in a burning fiery furnace, for so doing. Butnecessity has a loud voice, and shrill in the ears of a tender conscience: this voicewill awake jealousy and kindle a burning fire within, for the name, and cause, andway, 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 enemiesof God and his truth; then I am called to suffer for it what God shall please tolet them lay upon me. Only, for the making of my way more clear in this matter, Iwill deliver what I have to say, with a caution or two. 1. Thou must take heed thatthy call be good to this or that place, at which, by providence, thou art deliveredup. 2. Thou must also take heed that, when thou art there, thou busiest thyself innothing but that that good is. 3. Thou must also take heed that thou stay there nolonger than while thou mayest do good or receive good there. 4. Thus far a man isin the way of his duty, and therefore may conclude that the providence of God, underwhich now he is, is such as has mercy and salvation in the bowels of it, whatsoeveris 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 theway of his duty than in any other way or anywhere else. Wherefore, when the hourwas come, he takes with him some of his disciples, and goeth into a garden, a solitaryplace, to pray; which done, he sets his disciples to watch, and falleth himself toprayer. So he prays once; he prays twice; he prays thrice: and he giveth also gooddoctrine to his disciples. And now, behold, while he was here, in the way of hisduty, busying himself in prayer to God, and in giving of good instruction to hisfollowers, 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 byit 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 theway of their duty. Yea, God bid them go into the temple to preach, and there deliveredthem 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 calledof God, whether that work be religious or civil, we may, without fear, leave theissue of things to God, who only doth wonderful things. And he who lets not a sparrowfall to the ground without his providence, will not suffer a hair of our head toperish but by his order (Luke 1