Seasonable Counsel, Text (1 of 3)

Seasonable Counsel · Text (1 of 3)

p. 1ADVICE TO SUFFERERS.

1 PETER iv.19.

Wherefore, let them that suffer according to the will of God, commit the keeping of their souls to him in well doing as unto a faithful Creator.

THis Epistle was written to Saints in affliction, specially those of the Circumcision, for whom this Peter was an Apostle. And it was written to them to counsel, and comfort them in their p. 2affliction. To counsel them as to the cause, for which they were in afflictions, and as to the right management of themselves, and their cause under their affliction.

To comfort them also both with respect to their present help from God, and also with reference to the reward that (they faithfully continuing to the end) should of God be bestowed upon them: all which we shall have occasion, more distinctly, to handle in this following discourse.

The Text is a conclusion, drawn from the Counsel and comfort which the Apostle had afore given them in their suffering state. As who should say, my Brethren, as you are now afflicted, so sufferings are needful for you, and therefore profitable and advantagious: Wherefore be content to bear them. And that you may indeed bear them with such Christian contentedness, and patience as becomes you; commit the keeping of your souls to your God, as unto a faithful Creator.

Let them that suffer according to the will of God, commit the keeping of their souls unto him as unto a faithful Creator.

p. 3In this conclusion, therefore, we have three things very fit for sufferers to concern themselves with.

1. A direction to a duty of absolute necessity.

2. A description of the persons, who are unto this so necessary a duty directed.

3. An insinuation of the good effect that will certainly follow to those that after a due manner shall take this blessed advice.

The duty so absolutely necessary, is, that sufferers commit the keeping of their souls to God.

The sufferers here intended, are those that suffer according to the will of God.

The good insinuated, that will be the effect of our true doing of this, is, we shall find God a faithful Creator.

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

And I find two things in it that first call for explaining before I proceed.

p. 41. What we must here understand by the Soul.

2. What by committing the soul to God.

For the First; The soul, here, is to be taken for that most excellent part of man, that dwelleth in the body; that immortal, spiritual substance, that is, and will be capable of life, and motion, of sense and reason; yea, that will abide a rational being, when the body is returned to the dust as it was. This is that great thing, that our Lord Jesus intends, when he bids his Disciples in a day of Tryal, fear him that can destroy both body and soul in Hell. (Luk. 12.5.) That great thing, I say, that he there cautions them to take care of. According to Peter here, Let them commit the keeping of their soul to him in well-doing.

Secondly, Now to commit this soul to God, is to carry it to him, to lift it to him, upon my bended knees, and to pray him for the Lord Jesus Christs sake, to take it into his holy care, and to let it be under his keeping. Also, that he will please to deliver it from all those snares that are laid for p. 5it, 'twixt this and the next world, and that he will see that it be forth coming, safe and sound, at the Great and Terrible judgment, notwithstanding so many have ingaged themselves against it.

Thus David committed his soul to God, when he said Arise, O Lord, disappoint him: cast him down: deliver my soul, O Lord, from the wicked, which is thy Sword. And again, Be pleased, O Lord, to deliver me, O Lord, make hast to help me: let them be ashamed and confounded together, that seek after my soul to destroy it. (Psal. 17.13. Psal. 40.13, 14.)

Thus, I have shewed you what the soul is, and what it is to commit the soul to God. This then is the duty that the Apostle here exhorteth the sufferers to, namely, to carry their soul to God, and leave it with him while they ingage for his name in the World.

Now from the Apostles Exhortation to this great duty, I will draw these following conclusions.

First, That when persecution is raised against a people, there is a design laid for the ruin of that peoples souls. p. 6This, I say, doth naturally follow from the exhortation. Why else, need they to commit the keeping of their souls to God. For by this word, unto God to keep them, is suggested; there is, that would destroy them, and that therefore persecution is raised against them.

I am not so uncharitable, as to think, that persecuting men design this: But I verily believe that the Devil doth design this, when he stirs them up to so sorry a work. In times of Tryal, says Peter, The Devil your adversary goeth about like a roaring Lyon, seeking whom he may devour. (1 Pet. 5.8.9.)

Alas! men in their acts of this nature, have designs that are lower, and of a more inferior rank: Some of them look no higher, than revenge upon the carcass; than the spoiling of their neighbour of his Estate, Liberty, or Life; than the greatening of themselves in this world, by the ruins of those that they have power to spoil. Their possessors slay them, and hold themselves not guilty; and they that sell them, say, blessed be the Lord, for I am rich. (Zech. 11.4, 5.

p. 7Ay! But Satan will not be put off thus: 'tis not a bag of Money, or the punishing of the carcass of such a people, that will please or satisfie him. 'Tis the soul that he aims at; the ruin of the precious soul that he hath bent himself to bring to pass. 'Tis this therefore that Peter here hath his heart concerned with. As, who should say, my Brethren, are you troubled and persecuted for your Faith? look to it, the hand of Satan is in this thing, and what ever men drive at by doing as they do, the Devil designs no less than the damnation of your Souls.

Ware Hawk, saith the Falconer, when the Dogs are coming near her: specially if she be too much minding of her belly, and too forgetful of what the nature of the Dog is. Beware Christian: take heed Christian; the Devil is desirous to have thee.

And, who could better give this exhortation than could Peter himself. Who for not taking heed as to this very thing, had like by the Devil to have been swallowed up alive: as is manifest to them that heedfully read, and consider how far he was gone, when that p. 8persecution was raised against his Master. (Luk. 22.31-56, 57, 58, 59, 60, 61, 62.)

When a Tyrant goes to dispossess a neighbouring Prince of what is lawfully his own: the men that he imployeth 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. This is the case: Men when they persecute, are for the stuff, but the Devil is for the soul, nor will any thing less than that, satisfie him. Let him then that is a sufferer commit the keeping of his soul to God: lest stuff, and soul, and all be lost at once.

Secondly, A second conclusion that followeth upon these words, is this; That sufferers, if they have not a care, may be too negligent as to the securing of their souls with God, even when persecution is upon them. For these words, as they are an instruction, so they are an awakening instruction; they call as to people in danger; as to people, not so aware of the danger, or as unto a people that forget (too much) that their p. 9souls, and the ruin of them, are sought after by Satan, when trouble attends them for the Gospel sake. As, who should say, when troubles are upon you for the Gospel sake, then take heed that you forget not to commit your souls to the keeping of God. We are naturally apt with that good man Gideon, to be threshing out our Wheat, that we may hide it from the Midianites, (Judge 6.11.) but we are not so naturally apt to be busying our selves to secure our souls with God. The reason is, for that we are more flesh than spirit, and because the voice of the world makes a bigger sound in our carnal mind, than the word of God doth. Wherefore Peter, here, calls upon us as upon men of forgetful minds, saying, Let them that suffer according to the will of God, have a care of their souls, and take heed, that the fears of the loss of a little of this world, do not make them forget the fear of the losing of their souls. That Sufferers are subject to this, may appear by the stir, and bustle that at such a time they make to lock all up safe that the hand of man can reach, while they are cold, chill, remiss, and too p. 10indifferent about the committing of their soul to God to keep it. This is seen also, in that many, in a time of trouble for their profession, will study more to deceive themselves by a change of notions, by labouring to perswade their consciences to admit them to walk more at large, by harkening to opinions that please and gratifie the flesh, by adhering to bad examples, and taking evil Counsels, than they will to make straight steps for their feet: and to commit the keeping of their souls to God. What shall I say, have their not been many, that so long as peace has lasted, have been great swaggerers for Religion, who yet so soon as the Sun has waxt warm, have flagg…d; have been discontented, offended, and turned away from him that speaketh from heaven? All which is because men are naturally apt to be more concerned, for their goods, carnal peace, and a temporal life: than they are about securing of their souls with God. Wherefore I say, these words are spoken to awaken us to the consideration of soul-concerns, and how that should be safely lodged under the care, protection, p. 11and mercy of God, by our committing of it to him, for that purpose, by Jesus Christ our Lord.

Thirdly, Another conclusion that followeth upon this exhortation, is this: That persecution doth, sometimes, so hotly follow Gods people, as to leave them nothing but a soul to care for. They have had no House, no Land, no Money, no Goods, no Life, no Liberty, left them to care for. All is gone but the soul. Goods have been confiscated, liberty has been in Irons, the life condemned, the neck in a Halter, or the body in the Fire: So then all, to such, has been gone, and they have had nothing left them, to care for, but their soul. Let them commit the keeping of their soul to God. This conclusion, I say, doth naturally flow from the words. For that the Apostle here doth make mention only of the soul, as of that which is left, as of that which yet remains to the sufferer of all that ever he had. Thus they served Christ, they left him nothing but his soul to care for. Thus they served Stephen, they left him nothing but his soul to care for, and they both cared for that. Father into thy hands I commend my spirit, p. 12said Jesus. And Lord Jesus receive my spirit, said Stephen (Luk. 23.46. Acts 7.59.)

As for all other things, they were gone. They parted the very cloaths of Christ among themselves, before his face, even while he did hang pouring out his life before them, upon the Tree. They parted my garments among them, said he, and upon my vesture did they cast lots. (Mat. 27.35. Mar. 15.24. Joh. 19.23, 24.) This also has oftentimes been the condition of later Christians, all has been gone, they have been stript of all, nothing has been left them but soul to care for. Job said, that he had escaped with the skin of his teeth: and that is but a little: but he doth not escape with so much, that loses all that he has, life and all, we now except the soul. But,

Fourthly, Another thing that followeth from the words is this, namely, That when the Devil and wicked men have done what they could, in their persecuting of the godly: they have yet had their souls at their own dispose. They have not been able to rob them of their souls, they are not able to hurt their souls. The p. 13soul is not in their power to touch, without the leave of God, and of him whose soul it is. And fear not them, saith Christ, that kill the body, but are not able to kill the soul. (Mat. 10.28.) This, I say, lies clear also in the Text, for the exhortation supposes, that what ever the sufferers there made mention of, had lost: They had yet their souls at their own dispose. Let them that suffer, even to the loss of goods, liberty or life, commit the keeping of their soul to God. As, who should say, though the enemy hath reached them to their all, and stripped them of their all, yet I know, that their soul is not among that all: For their soul is yet free from them, at liberty, and may be disposed of, even as the sufferer will. Wherefore, let him commit the keeping of his soul to God, lest he also through his negligence or carelessness be also spoiled of that. The sufferer therefore hath his soul at his own dispose, he may give that away to God almighty, in spight of all that the Devil and the world can do. He may indeed see men parting his Land, his Houshold stuff, yea, his very Rayment among themselves, p. 14but they cannot so dispose of his soul. They have no more that they can do. (Luk. 12.5.)

Fifthly. Another conclusion that followeth from these words is this, That a man, when he is a sufferer, is not able to secure his own soul from the hand of hell by any other means, but by the committing of the keeping thereof to God. Do you suffer? are you in affliction for your profession? Then keep not your soul in your own hand, for fear of losing that with the rest. For no man can keep alive his own soul, (Psal. 22.29.) No, not in the greatest calm; no, not when the Lyon is a sleep: how then should he do it at such a time, when the horrible blast of the terrible ones shall bea… against his wall. The consideration of this was that that made holy Paul, who was a man upon whom persecution continually attended, commit his soul to God (Acts 20.23. 2 Tim. 1.12.) God as I shall shew you by and by, is he, and he alone that is able to keep the soul, and deliver it from danger. Man is naturally a self deceiver, and therefore is not to be trusted, any farther than as the watchful eye of God is over him. But as to hi… p. 15soul he is not be trusted with that at all, that must be wholly committed to God, left altogether with him; laid at his feet, and he also must take the charge thereof, or else 'tis gone, will be lost, and will perish for ever and ever. Wherefore 'tis a dangerous thing for a man that is a sufferer, to be a senseless man, as to the danger that his soul is in, and a prayerless man, as to the committing of the keeping of it to God. For he that is such, has yet his soul, and the keeping thereof, in his own deceitful hand. And so has he also that stays himself upon his friends, upon his knowledge, the promise of men, or the mercy of his enemies, or that has set in his mind a bound to himself, how far he will venture for Religion, and where he will stop. This is the man, that makes not God his trust, and that therefore will surely fall in the day of his temptation. Satan, who now hunteth for the precious soul to destroy it, has Power, as well as Policy, beyond what man can think. He has power to blind, harden, and to make insensible, the heart. He also can make truth in the eyes of the suffering man, p. 16a poor, little, and insignificant thing. Judas had not committed the keeping of his soul to God, but abode in himself, and was left in his Tabernacle: And you by and by see, what a worthy price he set upon himself, his Christ, and Heaven, and all. All to him was not now worth thirty pieces of Silver.

And, as he can make truth in thy esteem to be little, so he can make sufferings great, and ten times more terrible, than he that hath committed the keeping of his soul to God, shall ever find them. A Gaol shall look as black as Hell, and the loss of a few Stools and Chairs, as bad as the loss of so many baggs of Gold. Death for the Saviour of the World, shall seem to be a thing both unreasonable and intolerable. Such will chuse to run the hazzard of the loss of a thousand souls, in the way of the world, rather than the loss of one poor sorry, transitory life for the holy word of God. But the reason, as I said, is, they have not committed the keeping of their soul to God. For he that indeed has committed the keeping of his soul to that great one, has shaken his hands of all things here. Has bid adieu to p. 17the world, to friends, and life: and waiteth upon God in a way of close keeping to his truth, and walking in his wayes, having counted the cost, and been perswaded to take what cup God shall suffer the world to give him for so doing.

Sixthly, Another conclusion that followeth from these words is, That God is very willing to take the charge and care of the soul (that is committed unto him) of them that suffer for his sake in the world. If this were not true, the exhortation would not answer the end. What is intended by, Let him commit the keeping of his soul to God, but that the sufferer should indeed leave that great care with him? but if God be not willing to be concerned with such a charge, what bottom is there for the exhortation. But the exhortation has this for its bottom, therefore God is willing to take the charge and care of the soul of him that suffereth for his name in this world. The Lord redeemeth the soul of his servants, and none of them that trust in him shall be desolate, (1 Sam. 25.28, 29. Psal. 34.22.) None, not one that committeth his soul …o Gods keeping in a way of well doing, but shall find him willing to be concerned therewith.

p. 18Ay, this, saith the sufferer, if I could believe this, it would rid me of all my fears. But I find my self ingaged for God, for I have made a profession of his name, and cannot arrive to this belief that God is willing to take the charge and care of my soul. Wherefore I fear, that if Tryals come so high, as that life, as well as estate, must go, that both life, and Estate, and soul, and all will be lost at once.

Well honest heart, these are thy fears, but let them fly away, and consider the Text again. Let them that suffer according to the will of God, commit the keeping of their souls to him as unto a faithful Creator. These are Gods words, Christs words, and the invitation of the holy Ghost. When therefore thou readest them, be perswaded that thou hearest the Father, and the Son, and the Holy Ghost, all of them joyntly, and severally speaking to thee and saying, Poor sinner, thou art ingaged for God in the world, thou art suffering for his word: leave thy soul with him as with one that is more willing to save it, than thou art willing he should: act faith, trust God, believe his word, and go on in thy way of p. 19witness-bearing for him, and thou shalt find all well, and according to the desire of thy heart at last. True, Satan will make it his business to tempt thee to doubt of this, that thy way may be made yet more hard, and difficult to thee. For he knows that unbelief is a soul-perplexing sin, and makes that which would otherwise be light, pleasant, and easie; unutterably heavy and burdensome to the sufferer. Yea, this he doth in hope to make thee at last, to cast away thy profession, thy Cause, thy Faith, thy Conscience, thy soul and all. But hear what the Holy Ghost saith again. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence, and precious shall their blood be in his sight. (Psal. 72.13, 14.) These words also are spoken for the comfort of sufferers. (ver. 12.) For he shall delivor the needy when he crieth; the poor also, and him that hath no helper. Wherefore let them that are Gods sufferers, pluck up a good heart, let them not be afraid to trust God with their souls, and with their eternal concerns. Let them cast all their care upon God, for he careth for them. (1 Pet. 5.7.)

p. 20But I am in the Dark.

I answer, never stick at that. 'Tis most bravely done, to trust God with my soul in the dark, and to resolve to serve God for nothing, rather than give out. Not to see, and yet to believe, and to be a follower of the Lamb, and yet to be at uncertainty, what we shall have at last; argues Love, Fear, Faith, and an honest mind, and gives the greatest sign of one that hath true sincerity in his soul. 'Twas this that made Job and Peter so famous, and the want of it that took away much of the glory of the faith of Thomas. (Job 1.8, 9, 10. Mat. 19.27. Joh. 20.29.) Wherefore believe verily that God is ready, willing, yea, that he looks for, and expects that thou who art a sufferer shouldest commit the keeping of thy soul to him, as unto a faithful Creator.

Seventhly, 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 Tryals, be they never so many, divers, or terrible.

p. 21[Let him commit the keeping of his soul to God] but to what boot. if he be not able to keep it in his hand, and from the power of him that seeks the soul to destroy it? But my Father that gave them me, saith Christ, is greater than all, and no man is able to pluck them out of my Fathers hand. (Joh. 10.29.) So then there can be no sorrow, affliction, or misery invented, by which the Devil may so strongly prevail, as thereby to pluck the soul out of the hand of him, who has received it, to keep it from falling, and perishing thereby. The Text therefore supposeth a sufficiency of power in God to support, and a sufficiency of comfort and goodness to imbolden the soul to endure for him: let Satan break out, and his instruments too, to the greatest degree of their rage and cruelty.

First, There is in God a sufficiency of power to keep them that have laid their soul at his foot to be preserved. And hence he is called the Soul-keeper, the soul-preserver. (Pro. 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 p. 22shall preserve thee from all evil, he shall preserve thy soul. (Psal. 1-21.5, 6, 7.) The Sun shall not smite thee: that is, persecution shall not dry, and wither thee away to nothing (Mat. 13.6.21.) But that notwithstanding, thou shalt be kept and preserved, carried through and delivered from all evil. Let him therefore commit the keeping of his soul to him, if he is in a suffering condition, that would have it secured and found safe and sound at last. For,

1. Then thine own natural weakness, and timorousness shall not overcome thee. For it shall not be too hard for God. God can make the most soft spirited man, as hard as an Adamant, harder than Flint, yea, harder than the northern Steel. Shall Iron break the northern Iron, and the Steel? (Jer. 15.12.) The Sword of him is in vain that laies 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 sho… him with Brass, and make his hoofs of Iron. He can strengthen the spoiled against the strong: so that the spoiled shall come against the fortress. (Ezek 13.9. Deut. 33.25. Amos 5.8.

p. 23He can turn thee into another man, and make thee that which thou never wast. Timorous Peter, fearful Peter, he could make as hold as a Lyon. He that at one time was afraid of a sorry Girl, he could make at another, to stand boldly before the Council. (Mat. 26.69. Acts 4.13.) There is nothing too hard for God. He can say to them that are of a fearful heart, be strong fear not. He can say, let the weak say I am strong; by such a word, by which he treated the world. (Isa. 35.3, 4. Zech. 12.8.)

2. Thine own natural darkness and ignorance shall not cause thee to fall, thy want of wit he can supply: He can say to the fools, be wise; not only by way of correction, but also by way of instruction too. He hath chosen the foolish things of this world, to confound the wise: yea, things that are despised, and things that are not, hath God chosen to bring to nought things that are. (1 Cor. 1.28. Wisdom and might are his: and when, and where he will work, none can at all withstand him. He can give thee the spirit of Wisdom, and Revelation in the knowledge of his Son. (Ephes. 1.17.) Yea, to do this, is that which he p. 24challengeth, as that which is peculiar to himself. Who hath put wisdom in the inward part, or who hath given understanding to the heart. (Job 30.36.)

And that he will do this, that he hath promised, yea, promised to do it to that degree, as to make his, that shall be thus concerned for him, to Topp, and overtopp all men that shall them oppose.

I, saith he, will give you a mouth and wisdom, that all your adversaries shall not be able to resist, or gain-say. (Luke 21.15.)

3. Thine own doubts and mistrusts, about what he will do, and about whither thou shalt go) when thou for him hast suffered a while) he can resolve, yea, dissolve, crush, and bring to nothing.

He can make fear flee far away and place heavenly confidence in its room. He can bring invisible, and eternal things to the eye of thy soul, and make thee see that in those things, in which thine enemies shall see nothing, that thou shalt count worth the loss of ten thousand lives to injoy. He can pull such things out of his bosom, and can put such things into thy mouth… yea, can make thee chuse to be gone, p. 25though through the flames, than to stay here and die in silken sheets. Yea, he can himself come near, and bring his Heaven and Glory to thee. The spirit of glory and of God resteth upon them that are but reproached for the name of Christ. (1 Pet. 4.14.) And what the spirit of glory is, and what is his resting upon his sufferers, is quite beyond the knowledge of the world, and is but little felt by Saints at peace: They be they that are engaged, and that are under the lash for Christ; they are they, I say, that have it and that understand something of it.

When Moses went up the first time into the Mount to God, the people reproached him for staying with him so long, saying, As for this Moses, we wot not what is become of him. Well, the next time he went up thither, and came down, the spirit of glory was upon him: his face shone (though he wist it not) to his honour, and their amazement. (Exod. 31.1. chap. 34.29-35.)

Also while Stephen stood before the Council to be accused, by Suborned men, All that sat in the Council, looking stedfastly on him, saw his face, as it p. 26had been the face of an Angel. Act. 6.15. Those that honour God, he will honour; yea, will put some of his glory upon them, but they shall be honoured.

There is none can tell what God can do. He can make those things, that in themselves are most fearful and terrible to behold, the most pleasant, delightful, and desirable things. He can make a Gaol more beautiful than a palace; restraint, more sweet by far than liberty. And the reproach of Christ greater riches, than all the treasures in Aegypt. (Heb. 11.26.) 'Tis said of Christ, That for the joy that was set before him, he indured the Cross, and despised the shame. (Heb. 12.2.) But,

Secondly, As there is in God a sufficiency of power to uphold, so there is in him also a sufficiency of comfort and goodness to imbolden us: I mean communicative comfort and goodness. Variety of, and the terribleness that attends afflictions, call, not only for the beholding of things, but also a laying hold of them by faith and feeling; now this also is with God to the making of his to sing in the night. Paul and Silas sang in Prison, the Apostle went away from the Council rejoycing, when p. 27they had shamefully beaten them for their Preaching in the Temple. (Acts 5.)

But whence came this, but from an inward feeling by faith of the love of God, and of Christ, which passeth knowledge? Hence he says to those under afflictions, fear none of those things that you shall suffer. There are things to be suffered, as well as places to suffer in; and there are things to be let into the soul for its imboldening, as well as things to be shewed to it. (Rev. 2.20. Rom. 5.5.)

Now the things to be suffered are many, some of which are thus counted up, they were Tortured, had cruel mockings and scourgings: they were stoned, were sawn asunder, were slain with the sword, were tempted. They wandred about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented (Heb. 11.35.) These are some of the things that good men of old have suffered, for their profession of the name of Jesus Christ. All which they were inabled by him to bear, to bear with Patience; to bear with rejoycing; knowing in themselves that they had in heaven a better, and an induring substance. p. 28(Heb. 10.32, 33, 34, 35, 36.)

And it is upon this account that Paul doth call to mind the most dreadfull of his afflictions, which he suffered for the Gospel sake with rejoycing; and that he tells us that he was most glad, when he was in such infirmities. Yea, it is upon this account that he boasteth, and vaunteth it over Death, Life, Angels, principalities, powers, things present, things to come, height, depth, and every other creature: for he knew that there was enough in that love of God, which was set on him through Christ, to preserve him, and to carry him through all, (2 Cor. 12.9, 10. Rom. 8.37, 38, 39.)

That God has done thus, a thousand instances might be given; and that God will still do thus, for that we have his faithful promise. (Isa. 43.2. 1 Cor. 10.13.)

To the adversaries of the Church these things have also sometimes been shewed, to their amazement and confusion. God shewed to the King of Babylon, that he was with the three children in the Fiery Furnace; God shewed to the King of Babylon again, that he would be where his were, though in the Lyons p. 29Dens (Dan. 3.24. chap. 6.24, 25, 26.)

Also in later days, who so reads Mr. Fox's Acts and Monuments, will also find several things to confirm this for truth. God has power over all plagues, and therefore can either heighten, or moderate and lessen them at pleasure. He has power over Fire, and can take away the intolerable heat thereof. This those in the Marian days could also testifie, namely, Hauks and Bainham, and others: who could shout for joy, and clap their hands in the very flames for joy. God has power over hunger, and can moderate it, and cause that one meals meat shall go as far as forty were wont to do. This is witnessed in Elias, when he went for his life to the mount of God, being fled from the face of Jezabel. (1 King. 19.8, &c.)

And what a good nights lodging had Jacob, when he fled from the face of his Brother Esau? When the earth was his Couch, the Stone his pillow, the Heavens his canopy, and the p. 30shades of the night his Curtains? (Gen. 28.12, 13, 14, 15, 16.)

I can do all things, said Paul, through Christ strengthening me. And again, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake. But how can that be, since no affliction for the present seems joyous? I answer though they be not so in themselves, yet Christ by his presence can make them so. For then his power rests upon us. When I am weak, saith he, then I am strong: then Christ doth in me mighty things. For my strength, saith Christ, is made perfect in weakness, (in affliction for the Gospel sake.)

For when my people are afflicted, and suffer great distress for me, then they have my comforting, supporting, imboldning and upholding presence to relieve them. An instance of which you have in the three children, and in Daniel, made mention of before. But what think you, did these servants of the God of Jacob feel, feel in their souls of his power and comforting presence, when they, for his name, were suffering of the p. 31rage of their enemies. While also one like the Son of God was walking in the Fire with the three, and while Daniel sat and saw that the hands of Angels were made Muzzels for the Lyons mouths.

I say, was it not worth being in the Furnace, and in the Den, to see such things as these? O! the grace of God, and his spirit, and power, that is with them that suffer for him, if their hearts be upright with him: if they are willing to be faithful to him: if they have learned to say, here am I, when ever he calls them, and what ever he calls them to. Wherefore when Peter saith, let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator: He concludes, that how outragious, 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.

Eighthly, We will now come to touch upon that, which may more p. 32immediately be called the reason of this exhortation. For although all these things that have been mentioned before, may, or might be called reasons of the point: yet there are, that in my judgment, may be called reasons, which are yet behind. As,

First, Because, when a man has by faith and prayer committed the keeping of his soul to God, he has the advantage of that liberty of soul to do, and suffer for God, that he cannot otherwise have. He that has committed his soul to God to keep, is rid of that care, and is delivered from the fear of its perishing for ever.

When the Jews went to stone Stephen, they laid their clothes down at a distance from the place, at a young mans feet, whose name was Saul, that they might not be a cumber, or a trouble to them, as to their intended work. So we, when we go about to drive sin out of the world, in a way of suffering for Gods truth against it, we should lay down our souls at the feet of God to care for, that we may not be cumbered with the care of them our p. 33selves: also that our care of Gods truth may not be weakned, by such sudden and strong doubts, as will cause us faintingly to say, but what will become of my soul? When Paul had told his Son Timothy, that he had been before that Lyon Nero, and that he was at present delivered out of his mouth: he adds, And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom. He shall, and will: here is a man at liberty, here are no cumbersome fears. But how came the Apostle by this confidence of his well-being, and of his share in another world? Why, he had committed the keeping of his soul to God; (compare 2 Tim. 1.12. with chap. 4.18.) For to commit the keeping of the soul to God, if it be done in faith and prayer, it leaves, or rather brings this holy boldness, and confidence into the soul. Suppose a man in the Country were necessitated to go to London, and had a great charge of money to pay in there. Suppose also, that the way thither was become p. 34exceeding dangerous because of the high-way-men that continually abide therein: what now must this man do to go on his Journey chearfully? Why, let him pay in his money to such a one in the Country as will be sure to return it for him at London safely. Why, this is the case, thou art bound for Heaven, but the way thither is dangerous. It is beset every where with evil Angels, who would rob thee of thy Soul. What now? Why, if thou wouldest go chearfully on in thy dangerous Journey, commit thy treasure, thy Soul to God to keep. And then thou mayest say with comfort, well, that care is over. For whatever I meet with in my way thither, my Soul is safe enough: the Thieves if they meet me, can't come at that; I know to whom I have committed my Soul, and I am perswaded, that he will keep that to my joy and everlasting comfort against the great day.

This therefore is one reason why we should (that suffer for Christ) commit the keeping of our Souls to God, because, a doubt about the well-being p. 35of that, will be a clog, a burden, and an affliction to our spirit; Yea, the greatest of afflictions whilest we are taking up our Cross and bearing it after Christ. The joy of the Lord is our strength, and the fear of perishing is that which will be weakning to us in the way.

Secondly, we should commit the keeping of our Souls to God, because the final conclusion that merciless men do sometimes make with the servants of God, is all on a sudden. They give no warning before they strike. We shall not need here to call you to mind about the Massacres that were in Ireland, Paris, Piedmont, and other places: where the godly in the night, before they were well awake, had, some of them, their heart blood running on the ground. The savage Monsters crying out, kill, kill, from one end of a street, or a place, to the other. This was sudden, and he that had not committed his Soul to God to keep it, was surely very hard put to it now; but he that had done so, was ready for such sudden work. Sometimes p. 36indeed, the Ax and Halter, or the Faggot, is shewed first; but sometimes again it is without that warning. Vp, said Saul to Doeg the Edomite, and slay the priests of the Lord, 1 Sam. 22.11-19. Here was sudden work, fall on, said Saul, and Doeg fell upon them, and slew on that day fourscore and five persons that did wear a linnen Ephod. Nob also the ci…y of the Priests he smote with the edge of the sword, both men and women, children, and sucklings, &c. Here was but a word and a blow. Thinkest thou not, who readest these lines, that all of these who had before committed their Soul to God to keep, were the fittest folk to die?

And immedately the King sent an Executioner, and commanded his head to be brought, Mark 6.27. The story is concerning Herod and John the Baptist. Herod's dancing girl had begged John Baptist's head: and nothing but his head must serve her turn; well girl, thou shalt have it. Have it? I, but it will be long first. No, thou shalt have it now, just now, immediately, And immediately he sent an executioner, p. 37and commanded his head to be brought.

Here is sudden work for sufferers; here is no intimation before hand. The executioner comes to John; now, whether he was at dinner or asleep, or whatever he was about, the bloody man bolts in upon him, and the first word he salutes him with, is, Sir, strip, lay down your neck; For I 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 hast; slap, says his sword, and off falls the good mans head. This is sudden work, work that stays for no man: work that must be done by and by, immediately or 'tis not worth a rush. I will, said she, that thou give me by and by in a charger, the head of John the Baptist. Yea, she came in hast, and as hastily the commandment went forth, and immediately his head was brought.

Thirdly, Unless a man commits the keeping of his Soul to God: it is a question whether he can hold out, and stand his ground, and wrestle with all temptations. (This is the victory, p. 38even your Faith: and who is he that overcometh the world, but he that believeth? &c. And what incouragement has a man to suffer for Christ, whose heart cannot believe, and whose Soul he cannot commit to God to keep it?) And our Lord Jesus intimates as much, when he saith, Be thou faithful unto death, and I will give thee a Crown of life. Wherefore saith he thus? but to encourage those that suffer for his truth in the world, to commit the keeping of their Souls to him, and to believe that he hath taken the charge and care of them. Paul's wisdom was, that he was ready to die, before his enemies were ready to kill him. I am now ready, saith he, to be offered up, and the time of my departure is at hand. 2 Tim. 4.6, 7, 8.

This is therefore a thing of high concern, to wit, the committing of the Soul to God to keep it. 'Tis, I say, of concern to do it now, just now quickly, whether thou art yet engaged or no; for it is a good preparatory too, as well as profitable in a time of persecution: consider it, I say. The Apostle Paul saith, p. 39that he and his companions were hold in their God, to profess and stand to the word of God, 1 Thess. 2.2. but how could that be, if they had the salvation of their Souls to seek, and that to be sure they would have had, had they not committed the keeping of their Souls to him in well-doing?

But what is committing of the Soul to God?

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

First, To commit, is to deliver up to custody to be kept. Hence prisoners when sent to the Gaol, are said to be committed thither. Thus Paul hated men and women, comitting them to prison. And thus Joseph's master committed all his prisoners to him, to his custody, to be kept there according to the Law. (Acts 8.3. Gen. 39.22.)

Secondly, to commit, is not only to deliver up to custody, but to give in charge, that that which is committed, be kept safe, and not suffered to be lost. Thus Paul was committed to p. 40Prison, the Gaoler being charged to keep him safely. (Acts 16.23. Luk. 16.11.)

Thirdly, to commit, is to leave the whole disposal (sometimes) of that which is committed, to those to whom such thing is committed. Thus were the Shields of the Temple committed to the Guard, and Jeremiah to the hands of Gadaliah. (1 Kings 14.27 Jer. 29.14.)

And thus thou must commit thy Soul to God, and to his care, and keeping. It must be delivered up to his care, and put under his custody. Thou mayest also ('tho I would speak modestly) give him a charge to take the care of it. Concerning my sons, and concerning my daughters, and concerning the work of my hands, command ye me, Isai 45.11. Thou must also leave all the concerns of thy Soul, and of thy being an inheritor of the next World, wholly to the care of God. He that doth this in the way that God has bid him, is safe, though the sky should fall. The poor committeth himself unto thee, thou art the helper of the fatherless. Ps. 10.14.

p. 41And for encouragement to do this, the Lord has bidden us, the Lord has commanded us, the Lord expecteth that we should thus do. Yea, thou art also bidden to commit thy way unto him, thy work unto him, thy cause unto him, thy Soul to him, and he will take care of all, Psal. 37.5. Pro. 16.3. Job 5.8. And if we do this, as we should, God will not only take care of us, and of our Souls in the general, but that our work and ways be so ordered that we may not fail in either. I have trusted, said David, in the Lord, therefore I shall not slide. Psal. 26.1.

Before I leave this, I will speak something of the way in which this commitment of the Soul to God must be. And that is in a way of well-doing, Let them commit the keeping of their Souls to him in well-doing: or in a way of well-doing. That is therefore the course that a godly man should be found in, at, in, and after he hath committed his Soul to God to keep. And as the Apostle says in an other place, This is but a reasonable service, Rom. 12.1. For if God be so gracious as to take care of my Soul at my request, p. 42why should not I also be so gracious as to be found in a way of well-doing at his bidding? Take care, Master, of me for meat and wages; and I will take care, Master, that thy work shall be faithfully done. This is honest, and thus should Christians say to God. And he that heartily in this shall mean as he saith, shall find that God's way shall be strength unto him.

A Christian is not to commit his Soul unto God to keep, and so to grow remiss, carnal, negligent, cold and worldly: concluding as if he had now bound God to save him, but set himself at liberty, whether he will longer serve him in trying and troublesome times, or no. He must commit the keeping of his Soul to him in well-doing. He may not now relinquish Gods cause, play the Apostate, cast off the Cross, and look for Heaven notwithstanding. He that doth thus will find himself mistaken, and be made to know at last that God takes the care of no such Souls. If any man draws back saith he, my Soul shall have no pleasure in him. Wherefore he that committeth p. 43the keeping of his Soul to God, must do it in that way which God has prescribed to him, which is in a way of well-doing. Alas, alas! there is never such a word in it: it must be done in a way of well-doing. You must think of this that would commit your Souls to God in suffering and troublesome times.

You must do it in well-doing.

In well-doing, that is in persevering in ways of godliness, both with respect to morals, and also instituted worship. Thou therefore that wouldest have God take care of thy Soul: as thou believest, so thou must do well, that is, do good to the poor, to thy neighbour, to all men; specially, to the houshold of Faith. Benjamin must have a Benjamins m…ss: and all others, as thou art capable, must feel and find the fruit of thy Godliness. Thou must thus serve the Lord with much humility of mind, tho' thorough many difficulties, and much temptation.

Thou must also keep close to Gospel-worship, publick and private: doing of those things that thou hast warrant for from the Word, and leaving p. 44of that, or those things, for others that will stick to them, that have no stamp of God upon them. Thou must be found doing of all with all thy heart, and if thou sufferest for so doing, thou must bear it patiently. For what Peter saith to the women he spake to, may be applied to all believers, whose daughters you are, saith he, meaning Sarahs, so long as you do well, and are not afraid with any amazement, 1 Pet. 3.6.

So then, the man that has committed his Soul to God to keep, has not at all disingaged himself from his duty, or took himself off from a perseverance in that good work that under a suffering condition he was bound to do before. No, his very committing of his Soul to God, to keep it, has laid an ingagement upon him to abide to God in that calling, wherein he is called of God. To commit my Soul to God, supposes my sensibleness of hazzard and danger; but there is none among men when the offence of the Cross is ceased. To commit my Soul to God to keep, concludes my resolution to go on in that good way of God that is so dangerous p. 45to my Soul, if God taketh not the charge and care thereof. For he that saith in his heart, I will now commit my soul to God, if he knows what he says, says thus: I am for holding on in a way of bearing of my Cross after Christ, tho' I come to the same end for so doing, as he came to before me. This is committing the Soul to him in well-doing.

Look to your selves therefore who ever you are that talk of leaving your Souls with God, but do live loose, idle, profane, and wicked lives. God will not take care of such mens Souls; they commit them not unto him as they should. They do but flatter him with their lips, and lie unto him with their tongue, and think to deceive the Lord. But to no purpose. He that sows to the flesh, shall of the flesh reap corruption. 'Tis he that sows to the Spirit, that shall reap life everlasting, Galat. 6.7, 8.

I shall come now to the second thing contained in the Text, namely, To give you a more distinct description of the men that are thus bid to commit the keeping of their souls to God.

p. 46And they are thus described [They that suffer according to the will of God.] Let them that suffer according to the will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator.

Two things are here to be inquired into.

1. What the Apostle here means by the will of God.

2. 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 forelecting, justifying, sanctifying acts of God: Sometimes for Faith, good Life, and sometimes for suffering for his name. Rom. 9. Ephes. 1.11. Rom. 4.6, 7, 8. John. 7.17. 1 John 3.23. 1 Thes. 4.3. Mat. 7.21. But by will of God, here, we must

1. Understand, his Law and Testament.

2. His order and designment.

First, By his will, I understand, his Law and Testament. This is called the revealed will of God. Or that by which he has made himself, and how p. 47he will be worshipped, known unto the children of men. Now, I understanding these words thus, must before I go further, make this distinction, to wit, That there is a difference to be put betwixt them that suffer for the breach, and those that suffer for keeping of this Law and Testament! For tho' both of them may suffer by the will of God: yet they are not both concerned in this Text. A malefactor, that suffereth for his evil deeds, the due punishment thereof; suffereth as other Texts declare, according to the will of God. But, I say, this Text doth not concern it self with them. For both this Text, and this Epistle is writ for the counsel and comfort of those that suffer for keeping the Law and Testament of God, that suffer for well-doing, 1 Pet. 3.13, 14, 17. Chap. 4.13, 14.

The man then that is concerned in this advice, is he that suffereth from the hands of men, for keeping of the word of God. And this is he that has licence, leave, yea a command to commit the keeping of his Soul to God in well-doing, as unto a faithful Creator.

p. 48We will a little enlarge upon this. He that keepeth the word of God, is such an one that has regard to both the matter, and manner thereof. The matter is the Truth, the Doctrine contained therein; the manner is that comely, godly, humble, faithful way of doing it, which becomes a man that has to do with the Law and Testament of God. And both these are contained in the Text. For, first, here is the will of God to be done; and then, secondly, to be done according to his will. Let them that suffer according to his will. Which words, I say, take in both matter, and manner of doing. So then, the man that here we have to do with, and to discourse of, is a man that in the sence now given, suffereth. That which makes a Martyr, is suffering for the word of God after a right manner. And that is, when he suffereth, not only for righteousness, but for righteousness sake: not only for truth, but of love to truth; not only for Gods word, but according to it: to wit in that holy, humble, meek manner as the word of God requireth. A man may p. 49give his body to be burned for Gods truth, and yet be none of God's martyrs. 1 Cor. 13.1, 2, 3. Yea, a man may suffer with a great deal of patience, and yet be none of Gods Martyrs, 1 Pet. 2.20. The one, because he wanteth that grace that should poise his heart, and make him right in the manner of doing: the other, because he wanteth that word of the Holy One that alone can make his cause good as to matter.

'Tis therefore matter and manner that makes the Martyr: and 'tis this man that is intended in the Text which is aforesaid described.

So then, they that suffer for the Law and Testament of God in that holy and humble manner that the word requires, they are they that, by this word of God, are commanded to commit the keeping of their Souls to God.

From this consideration, two things present themselves to our sight.

First, That a man may be a Christian, and suffer, and yet not suffer, in the sense last given, according to the will of God.

Secondly, There have been, and may yet be a people in the world that p. 50have, and may suffer, in the sence of the Apostle here, according to the will of God.

A few words to the first of these, namely, that a man may be a Christian, and suffer, and yet not suffer, in the sence of the Apostle in the Text, according to the will of God. He may be a Christian and yet not suffer as a Christian. He may want the matter, or, he may want the manner, of suffering as a Christian.

This is evident from what this Apostle suggests in several places of this Epistle. For,

1. Saith he, If ye be buffeted for your faults, chap. 2.20.

This supposeth that a Christian may so be; for he speaketh here to the same people, unto whom he speaketh in the Text, though he putteth them not under the same circumstance, as suffering for well-doing. If ye be buffeted for your faults, for what Gods word calls faults, What thank have you (from God, or good men) tho' 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. Chap, 3.17. Here 'tis plainly supposed that a Christian p. 51man may suffer for evil-doing, yea, that the will of God may be, that he should suffer for evil-doing. For God, if Christians do not well, will vindicate himself by punishing of them for their doing ill. Yea, and will not count them worthy, tho' they be his own, to be put among the number of those that suffer for doing well.

Again, But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy-body in other mens matters. Chap. 4.15. These are cautions to Christians to perswade them to take heed to themselves, their tongues, and their actions, that all be kept within the bounds of the word. For it would be a foolish thing to say, That these are cautions to perswade to take heed of that, into which it is not possible one should fall. 'Tis possible for Christians to suffer for evil-doing, and therefore let Christians beware; 'tis possible for Christians to be brought to publick Justice for their faults, and therefore let Christians beware. 'Tis possible for Christians to suffer justly by the hand of the Magistrate, and therefore let Christians beware. p. 52This also is insinuated in the Text it self, and therefore let Christians beware.

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

1. Sin is in the best of men: and as long as it is so, without great watchfulness, and humble walking with God, we may be exposed to shame, and suffering for it. What sin is it that a child of God is not liable to commit (excepting that which is the sin unpardonable)? Nor have we a promise of being kept from any other sin, but on condition that we do watch and pray. Mat. 26.41.

2. 'Tis possible for a Christian to have anerroneous conscience in some things, yea, in such things as (if God by his grace prevents not) may bring us to publick justice and shame. Abishai, tho' a good man, would have kill'd the King, and that of conscience to God, and love to his Master. 1 Sam. 26.7.8, And had David delivered him up to Saul for his attempt, he had in all likelihood died as a Traitor. Peter drew his Sword, and would have fought therewith, a thing for which he p. 53was blamed of his Master, and bid with a threatning, to put it up again. Mat. 26.52.

Besides, Oppression makes a wise man mad; and when a man is mad, what evils will he not do?

Further, The Devil, who is the great enemy of the Christians, can send forth such Spirits into the World as shall not only disturb Men, but Nations, Kings, and Kingdoms, in raising divisions, distractions and rebellions. And can so manage matters, that the looser sort of Christians may be also dipt, and concerned therein. In Absaloms conspiracy, against his Father, there were two hundred men called out of Jerusalem to follow him, and they went in their simplicity, not knowing any thing. 2 Sam. 15.10.11.

I thank God I know of no such men, nor thing: but my judgment tells me, that if Christians may be drawn into Fornication, Adultery, Murder, Theft, Blasphemy, or the like, (as they may); why should it be thought impossible for them to be drawn in here. Wherefore I say again, watch and pray, p. 54fear God, reverence his word, approve of his appointments, that you may be delivered from every evil work and way.

I said afore that the will of God may be, that a Christian should suffer as an evil doer: but then it is because he keepeth not within the bounds of that, which is also called the will of God. The will of God is, that sin should be punished, tho' committed by the Christians; punished according to the quality of transgressions: and therefore, it is that he hath ordained Magistrates. Magistrates, to punish sin, tho' it be the sin of Christians. They are the Ministers of God, revengers, to execute wrath, the wrath of God upon them that do evil. Rom. 13.

Wherefore, tho' the Christian as a Christian is the only man at liberty, as called thereunto of God; yet his liberty is limited to things that are good: he is not licensed thereby to indulge the flesh. Holiness and liberty are joyned together, yea our call to liberty, is a call to holiness. See, and you shall find, that a quiet and peaceable life, in our respective places, under p. 55the Government, is that which we should pray for, to wit, that we may without molestation, if it were the will of God, spend our days in all godliness and honesty among our neighbours. See 1 Tim. 2.1, 2, 3, 4, 5, 6, 7, 8. 1 Pet. 2.13, 14, 15, 16, 17.

I would improve this a little, and First, to Christians as Christians: Beware the cautions, that are here presented to you, be not neglected by you. The evils are burning hot, as hot as a red hot Iron. It is the greatest blemish that can be to a Christian, to suffer as an evil doer. To say nothing of the reproach that such do bring to the name of Christ, their Lord; to his Law, their rule; and to the Christian profession, which should be their glory: the guilt and shame that evil actions will load the conscience with at such a time, can hardly be stood under: The man that suffereth as an evil doer, and yet weareth the name of a Christian, what stumbling blocks doth he lay in the way of the ignorant in a Kingdom? The Devil told them before, that a Christian was a mischievous man; and p. 56to suffer for evil-doing, confirms them in that belief.

Consider also the difficulties that surely such must meet with in the last minutes of their life. For can it be imagined but that such an one must have combats and conflicts at the last, who carry in their consciences the guilt and condemnation that is due to their deeds, to the place which Magistrates have appointed for them to receive the reward of their works at.

Such an one bereaves not only his own Soul of peace, and his name of credit, but himself of life, his friends of all cause of rejoycing, and casteth reproach upon Religion, as he is stepping out of the world.

What shall I say, Christians, as Christians, have other things to do than to concern themselves in evil things, or to meddle in other mens matters. Let us mind our own business, and leave the Magistrate to his work, Office and Calling among men also.

I speak now to them that are not by the King called to that imploy. A p. 57Christian as such has enough to do at home in his Heart, in his House, in his Shop, and the like. But if thou must needs be medling, consider what place, Office, calling or relation, God has put thee in, and busie thy self by the rule of the word to a consciencious performance of that. Nor shalt thou want Dignity tho' thou art but a private Christian. Every Christian man is made a King by Christ. (Revel. 5.9, 10.) But then, his dominion as such, doth reach no further than to himself. He has not dominion over anothers faith (2 Cor. 1.24.). His Office is to govern, and bridle, and keep under himself: to watch over himself, and to bring his body into subjection to the will of God. The weapons that he has for this purpose, are not, carnal, but spiritual, and mighty thorough God. Let him govern then, if he will be a Governour, his whole man by the word. Let him bring down if he must be bringing down, his own high imaginations, and every high thing that exalts it self against the knowledge of God. If he must be a Warrior, p. 58let him levy War against his own unruly passions, and let him fight against those lusts that war against his Soul (2 Cor. 10.3, 4, 5. Gal. 5.17. James 3.4, 5, 6, 7, 8. 1 Pet. 2.11.)

I say therefore, if thou wilt needs be a Ruler, thou hast a tongue, ru…e that; Lusts, rule them; Affections, govern them; yea, thou hast excellent Graces, manage them, cherish, strengthen and replenish them according to the mind of that great one who has bestowed such power to rule, upon thee. Mortifie, therefore, your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry. (Colos. 3.5.) Nor do I think that murmuring, shrinking, whinching, complaining, and the like, when men, Governours, lay a yoke upon our necks, flows from any thing else, but love to our flesh, and distrust of the faithfulness of God to manage men, things, and actions for his Church. The powers that be, are ordered, as well as ordained of God. They are also always in p. 59Gods hand, as his rod or staff for the good and benefit of his people Wherefore we ought with all meekness and humbleness of mind to accept of what our God by them shall please to lay upon us. (1 Pet. 5.6.)

By what I now say, I do not forbid groaning and crying to God under affliction. I speak against striving to deliver our selves from the affliction. And since men are, as I said, the rod, staff or sword in Gods hand, we should apply our selves unto him in faith in a way of Prayer, Intercession, Supplication and giving of thanks for Governours. For since they are sent of God, they must needs come with some good in their hand for us, also our prayers may make them more profitable to us. And this we ought to do without wrath and doubting; for this is that which is good, and acceptable unto God. (1 Tim. 2.)

Besides, 'tis a sign that we forget our selves when we complain for the punishment of our sins. If we look into our selves, and wayes, we shall see cause of more heavy stripes than yet p. 60God by men has laid upon us. What sin has yet been suppressed, by all that has happened to us: Are Pride, Covetousness, Loosness 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 whinch. For my part, I have oft-times stood amazed both at the mercy of God, and the favour of the Prince towards us; and can give thanks to God for both: and do make it my Prayer to God for the King, and that God will help me with meekness and patience to bear what ever shall befall me for my professed subjection to Christ, by men.

We are bid, as I said afore, to give thanks to God for all men, for Kings, and for all that are in authority. Because, as I said, there is no man with whom we have to do (we doing as we should) but he bringeth some good thing to us, or doth some good thing for us. We p. 61will now descend from them that are supreme in authority, and will come to inferior men: And suppose some of them to act beyond measure, cruelly. What? Can no good thing come to us out of this? Do not even such things as are most bitter to the flesh, tend to awaken Christians to Faith and Prayer, to a sight of the emptiness of this World, and the fadingness of the best it yields? Doth not God by these things (oft-times) call our sins to remembrance, and provoke us to amendment of life? how then can we be offended at things by which we reap so much good, and at things that God makes so profitable for us?

Doth not God, oft-times, even take occasions by the hardest of things that come upon us, to visit our Souls with the comforts of his Spirit, to lead us into the glory of his word, and to cause us to favour that love that he has had for us, even from before the world began, till now. A nest of Bees and honey did Sampson find, even in the belly of that Lion that roared upon him. And is all this no good? or can we be without p. 62such holy appointments of God? Let these things be considered by us, and let us learn like Christians to kiss the Rod, and love it.

I have thought, again, my brethren, since it is required of us that we give thanks to God for all these men; it follows that we do with quietness submit our selves under what, God shall do to us by them. For it seems a Paradox to me, to give thanks to God for them, that yet I am not willing should abide in that place that God has set them in for me. I will then love them, bless them, pray for them, and do them good. I speak now of the men that hurt me as was hinted afore. And I will do thus, because it is good so to do, because they do me good by hurting of me, because I am calcalled to inherit a blessing, and because I would be like my heavenly Father. Therefore if mine enemy hunger, let me feed him; if he thirst, let me give him drink. (Mat. 5.43, 44, 45, 46, 47, 48. 1 Pet. 3.9. Rom. 12.17, 20)

p. 631. We must see good in that, in which other men can see none.

2. We must pass by those injuries that other men would revenge.

3. We must shew we have grace, and that we are made to bear what other men are not acquainted with.

4. Many of our graces are kept alive by those very things that are the death of other mens 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 Tryals, and in those things that run cross to our flesh? The Devil, they say, is good when he is pleased: But Christ and his Saints, when displeased.

Let us therefore covet to imitate Christ and the Scripture Saints. Let us shew out of a good conversation, our works with meekness of wisdom. Let us take heed of admitting the least thought in our minds of evil, against God, the King, or them that are under him in imploy, because, the cup, the King, all men, and things are in the hand of God. (Psal. 75.8. Pro. 8.15. Chap. 21.1. Lam. 3.37. and p. 64he can make them better to us, than if they were as our flesh desireth they should.

I have often thought that the best Christians are found in the worst of times: and I have thought again, that one reason why we are no better, is because God purges us no more (Joh. 15) I know these things are against the grain of the flesh, but they are not against the graces of the spirit. Noah and Lot, who so holy as they, in the day of their affliction? Noah and Lot, who so idle as they in the day of their prosperity? I might have put in David too, who while he was afflicted, had ways of serving God that were special; but when he was more enlarged, he had ways that were not so good. Wherefore the first wayes of David are the ways that God has commended; but the rest of his wayes, such as had not preheminence. (2 Chro. 17.3.

We have need of all, and of more than all that has yet befallen us: and are to thank God, since his word and patience have done no more good to us, that he hath appointed men to p. 65make us better. Wherefore for a conclusion, as we are to receive with meekness the engrafted word of God: so also we are with patience to bear what God by man shall lay upon us. O that saying of God to them of old, (Why cryest thou for thine affliction? thy sorrow is incurable for the multitude of thy iniquities: because thy sins were increased, I have done these things unto thee. (Jer. 30.15.) We have need to consider of, and to sit still and be quiet, and reverence the ordinance of God: I mean affliction.

And until we can in truth get hither in our Spirits, I neither look to find very right Christianity amongst us, nor much of God among professors. When I think of Mordecai, and Daniel, yea, and of David too, and of the behaviour of them all with respect to the powers that they were under: I cannot but think that a sweet, meek, quiet, loving, godly submission unto men for the Lords sake, is an excellent token of the grace of God in us. But,

p. 66Secondly, as I cannot but condemn the actions of such Christians as have been touched afore: so I would caution weak Christians not to be offended with true Religion, for the miscarriages of their fellows. There are two things that are very apt to be an occasion of offence to the weak: one is, when the cross attends Religion: the other is, when others that profess Religion do suffer, for evil doing. To both these I would say this.

First, tho' the Cross, indeed, is grievous to the flesh, yet we should with grace bear up under it, and not be offended at it.

Secondly, and as to the second, tho' we should and ought to be offended with such miscarriage; yet not with Religion, because of such miscarriage. Some indeed, when they see these things, take offence against Religion it self. Yea, perhaps are glad of the occasion, and so fall out with Jesus Christ, saying to him, because of the evils that attend his ways, as the ten Tribes said to Rehoboam, the son of Solomon the King, What portion have p. 67we in David? neither have we inheritance in the Son of Jesse: to your tents, O Israel: now see to thine own house, David. (1 Kings 12.16.) and so go quite away from him, and cleave no more unto him, to his people or to his ways: But this is bad. Shun therefore the evil ways of Christians, but cleave to the way that is Christian: cast a way that bad Spirit that thou seest in any; but hold fast to thy head and Lord. Whither canst thou go? the Lord Jesus has the words of eternal life (John 6.) Whither wilt thou go? there is not salvation in any other (Acts 4.12.) Take heed therefore of picking a quarrell with Jesus Christ, and with his ways, because of the evil doings of some of his followers. Judas sold him, Peter denyed him, and many of his Disciples went back and did walk no more with him: but niether himself nor his ways were the worse for that. Beware therefore that thou truly distinguish between the good ways of Jesus Christ, and the evil ways of them that profess him; and take not an occasion to throw away thy own Soul p. 68down the throat of Hell, because others have vilely cast away their lives by transgressing of the Law of God. Nay let o…her mens faults make thee mor… wary; let other mens falls make thee look better to thy goings: Shun the rock that he that went before thee, did split his Ship against, and crie to God to lead thee in a path that is plain and good, because of thy observers.

Further, let not opposite Christians rejoyce when they see that evil hath taken their Brother by the heel. Hate the garment, the thing that is bad, and by which the name, and fame, and life of thy Brother is so vilely cast away, thou shouldest; (and take good head lest it also touch thee) but yet thou shouldest pity thy Brother, mourn for his hard happ, and grieve that a thing so much unbecoming Christianity, should be suffered to shew the least part of it self among any of those that profess the Gospel.

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

p. 691. Therefore, wouldest thou not suffer as evil doer, then take heed of committing of evil. Evil courses bring to evil ends; shun all appearance of evil, and ever follow that which is good. And if ye be followers of that which is good, who will harm you? (1 Pet. 3.13.) Or if there should be such enemies to goodness in the world as to cause thee for that to suffer: thou needest not be ashamed of thy suffering for well-doing, nor can there be a good man, but he will dare to own and stand by thee in it. Yea, thy sufferings for that will make thee happy, so that thou canst by no means be a loser thereby.

2. Wouldest thou not suffer for evil-doing, then take head of the occasions of evil. Take heed of tempting company. Beware of men, for they will deliver thee up. There have been men in the world, that have sought to make themselves out of the ruins of other men. This did Judas, and some of the Pharisees. (Matt. 10.17. Luk. 20.19, 20.) Take heed to thy mouth: A fools mouth calleth for stroaks, and his lips p. 70are a snare to his soul. (Pro. 18.7.) Take heed of indulging, and hearkening to the ease of the flesh, and of carnal reasonings, for that will put the upon wicked things.

2. Wouldest thou not suffer as an evil-doer; then take heed of hearing of any thing spoken that is not according to sound Doctrine: thou must withdraw thy self from such, in whom thou perceivest not the words of knowledge. Let not talk against Governours, against Powers, against Men in Authority be admitted; keep thee far from an evil matter. My Son, says Solomon, fear thou the Lord, and the King, and meddle not with those that are given to change.

4. Wouldest thou not suffer as an evil-doer; addict not thy self to play with evil, to joque and jest, and mock at men in Place and Power. Gaal mocked at Abimelech, and said, Who is Abimelech, that we should serve him? But he paid for his disdainful language at last (Judges 9.)

I have heard of an Inn-keeper here in England, whose sign was the Crown, p. 71and he was a meery man; Now he had a Boy, of whom he used to say when he was jovial among his Guests, This Boy is heir to the Crown, or this Boy shall be heir to the Crown; and, if I mistake not the story, for these words he lost his life. 'Tis bad jesting with great things, with things that are Gods ordinance, as Kings and Governours are. Yea, let them rather have that fear, that honour, that reverence, that worship, that is due to their place, their office, and dignity. How Paul gave honour and respect unto those that were but deputy Kings and heathen Magistrates, will greatly appear, if you do but read his Trials before them in the Book called the Acts of the Apostles. And what a charge both he and Peter have lest behind them, to the Churches to do so too, may be found to conviction, if we read their Epistles.

5. Wouldest thou not suffer for evil-doing; then take heed of being offended with Magistrates, because by their Sate-Acts they may cross thy inclinations. 'Tis given to them to bear the Sword, and a command is to thee, if thy p. 72heart cannot acquiesce with all things, with meekness and patience to suffer. Discontent in the mind, sometimes puts discontent into the mouth; and discontent in the mouth, doth sometimes also put a halter about the neck. For as a man by speaking a word in jest, may for that be hanged in earnest; so he that speaks in discontent, may die for it in sober sadness. Adonijah's discontent put him upon doing that which cost him his life, (1 King. 2.13-23.) Great peace have they that love thy Law, and nothing shall offend them: for they are subjected to the will, and foot of God.

6. But above all, get thy conscience possessed yet more with this, that the Magistrate is God's ordinance, and is ordered of God as such: that he is the Minister of God to thee for good, and that it is thy duty to fear him, and pray for him, to give thanks to God for him, and to be subject to him as both Paul and Peter admonish us: and that not only for wrath, but for conscience sake, (Rom. 13.) For all other arguments come short of binding the p. 73Soul, where this argument is wanting; until we believe, that of God we are bound thereto. I speak not these things, as knowing any that are dissaffected to the Government: (for I love to be alone, if not with godly men, in things that are convenient.) But because I appear thus in publick, and know not into whose hands these lines may come, therefore thus I write. I speak it also to shew my Loyalty to the King, and my love to my fellow Subjects: and my desire that all Christians should walk in ways of peace and truth.

I come now to the second thing propounded to be spoken to, as to suffering, which is this.

That there have been, and yet may be a people in the world, that have and may suffer in the sence of the Apostle here, according to the will of God, or for righteousness sake.

That there have been such a people in the world, I think no body will deny, because many of the Prophets, Christ, and his Apostles thus suffered. Besides, since the Scriptures were written, p. 74all Nations can witness to this, whose Histories tell at large of the patience and goodness of the sufferers, and of the cruelty of those that did destroy them.

And that the thing will yet happen, or come to pass again, both Scripture and reason affirm.

First for Scripture. The Text tells us, that God hath put enmity betwixt the woman and her seed, and the Serpent and his, (Gen. 3.15.) This enmity put, is so fixed that none can remove it so, but that it still will remain in the world. These two seeds have always had, and will have that which is essentially opposite to one another, and they are the spirit of truth, and the Spirit of error; sin and righteousness, light and darkness. (1 John 4.6. chap. 3.7, 8. 1 Thes. 5.5. Hence an unjust man is an abomination to the just, and he that is upright in the way, is abomination to the wicked (Prov. 29.27. So that unless you could sanctifie and regenerate all men, or cause that no more wicked men should any where be in Power for ever: you cannot prevent but that sometimes still there p. 75must be sufferers for righteousness sake. Yea, and all that will live godly in Christ Jesus shall suffer persecution (2 Tim. 3.12.)

To prove this by reason, is easie. The Devil is not yet shut up in the bottomless pit: Antichrist is yet alive. The Government in all Kingdoms is not yet managed with such light, and goodness of mind, as to let the Saints serve God, as he has said, what ever it is in some.

And until then, there will be in some places, tho' for my part I cannot predict where, a people that will yet suffer for well-doing, or for righteousness sake.

In order to a right handling of this matter, I shall divide this head into these two parts.

1. Shew you what it is to suffer for well-doing, or for righteousness.

2. Shew you what it is to suffer for righteousness sake.

I put this distinction, because I find that it is one thing to suffer for righteousness, and another to suffer for righteousness sake

p. 76To begin with the first, namely to shew you what it is to suffer for righteousness. Now that maybe done either passively or actively.

1. Passively, as when any suffer for righteousness without their own will, or consent thereto. Thus the little children at Bethlehem suffered by the hands of bloody Herod, when they died for, or in the room and stead of Jesus Christ (Mat. 2.16.) Every one of those children died for righteousness, if Christ is righteousness; for they died upon his account, as being supposed to be he himself.

Thus also the children of Israels little ones, that were murdered with their Parents, or otherwise, because of the Religion of them that begat and bare them, died for righteousness. The same may be said concerning those of them that suffered in the Land of the Chaldeans upon the same account.

I might here also bring in those poor Infants that in Ireland, Piedmont, Paris, and other places, have had their throats cut, and their brains dasht against the walls, for none other cause, p. 77but for the Religion of their Fathers. Many, many have suffered for rightetousness 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 sence, may their children also.

Now, although this is not the chief matter of my Text, yet a few words here may do no harm. The children that thus suffer, tho' their own will and consent be not in what they undergo, may yet, for all that, be accepted as an offering unto the Lord. Their cause is good, 'tis for Religion and righteousness. Their hearts do not recoile against the cause for which they suffer; and although they are children, God can deal with them as with John the Baptist, cause them in a moment to leap for Joy of Christ; or else can save them by his Grace, as he saveth other his elect infants, and thus comprehend them, though they cannot apprehend him; yea why may they, not only p. 78be saved, but in some sence be called Martyrs of Jesus Christ, and those that have suffered for Gods cause in the world? God comforted Rachel concerning her children that Herod murdered in the stead, and upon the account of Christ. He bids her refrain her self from tears, by this promise, that her children should come again from the land of the enemy, from death. And again saith he, Thy children shall come again to their own border: which I think if it be meant in a Gospel sence, must be to the heavenly inheritance, (compare Jer. 31.15. with Matt. 2.18.)

And methinks this should be mentioned, not only for her, and their sakes, but to comfort all those that either have had, or yet may have their children thus suffer for righteousness. None of these things (as shall be further shewed anon) happen without the determinate counsel of God. He has ordered the sufferings of little children as well as that of persons more in years. And 'tis easie to think that God can as well foresee which of his elect shall suffer by violent hands in their Infancy, p. 79as which of them shall then die a natural death. He has Saints small in age as well as in esteem or otherwise: and sometimes the least member of the body suffereth violence, as well as the head or other chief parts.

And although I desire not to see these days again, yet me thinks it will please me to see those little ones that thus have already suffered for Jesus, to stand in their white Robes, with the elders of the people, before the throne to sing unto the Lamb.

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

1. 'Tis he that chuseth by his own will and consent to suffer for it. All suffering that can be called active suffering, must be by the consent of the will, and that is done, when a man shall have sin and suffering set before him, and shall chuse suffering rather than sin. He chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: and again, They did p. 80not accept of deliverance, that is, of base and unworthy terms, that they might obtain a better resurrection. (Heb. 11.25. ver. 35.)