Practical Commentary of 1 Peter Volume 2, Commentary · Chapter 1 · Verse 15
Verse 17.
17. For it is better, if the will of God be so, that ye suffer for well-doing, then for evil-doing.
A Necessity of suffering in any way wherein ye can walk; if ye chuse the way of wickedness, you shall not escape suffering so. And that suppos'd, this is by far the better to suffer in well-doing,foreign and for it, than to suffer either for doing evil, or simply to suffer in that way as the Words run.
1. The way of the ungodly not exempt for suffering even in present, setting aside the judgement and wrath to come, often from the hands of men whether justly or unjustly, and often from the immediate hand of God always just, both in that and the other. causing the Sinner to ear of the Fruit of his own ways: When prophane ungodly men offer violences and wrongs one to another; in this God is just against both, in that wherein they themselves are both unjust; they are both rebellious against him, and so though they intend not his quarrel, he means it himself; sets them to lash one another. As the wicked profess their combined enmity against the Children of God, yet they are not always at peace amongst themselves: They often revile and desame each other, so 'tis held up on both sides, whereas the godly cannot hold them game in that, being like their Lord, who when he was reviled, reviled not again. Besides, although the ungodly flourish at sometimes, yet they have their days of suffering, are subject to the common miseries of the life of Man, and the common calamities of evil times; the Sword and Pestilence and such like publick judgements: Now in what kind soever it be that they suffer, they are at a great disadvantage compared with the godly in their sufferings.
Here impure Consciences may lie sleeping while they are at ease themselves, but when any great trouble comes and shakes them, then readily the Conscience begins to awake, and busle, and proves more grievous to them than all that comes on them from without. When they remember their despising the ways of God, neglecting him and holy things, whence they are convinc'd, how that comfort might be reapt in these days of distress, this cuts and galls them most, looking back at their licentious prophane ways, each of them strikes to the heart. As the Apostle calls sin, the sting of death, so is it of all sufferings, and the Sting that strikes deepest into the very Soul:Surdo verbere caedit. Juv. no stripes like those that are secretly given by an accusing Conscience.
A sad condition to have from thence the greatest anguish where the most comfort should be expected, to have thickest darkness, whence they should look for most light. Men that have evil Consciences, love not to be with them; are not much with themselves, as St. Augustine compares them to such as have shrew'd Wives, love not to be at home: but yet, outward distress sets a Man inward, as foul weather drives him home, and there where he should find comfort, he is met with such accusations, as are like a continual dropping, as Solomon speaks, of a contentious Woman. It is a most wretched estate to live under sufferings or afflictions of any kind, and a stranger to God; then a Man hath God, and his Conscience against him that should be his solace in times of distress, being knocked off from the comforts of the World whereon he rested, and having no Provision of spiritual comfort within, nor expectation from above. But the Children of God in their sufferings (especially such as are for God) can retire themselves inwards, and rejoyce in the testimony of a good Conscience, yea the Possession of Christ dwelling within them. All the trouble that befalls them, is but as the ratling of Hail upon the Tiles of the House to a man, that is sitting within a warm Room at a rich Banquet; such is a good Conscience, a Feast, yea, a continual Feast. The Believer looks on his Christ, and in him reads his deliverance from condemnation, and that is a strong Comfort, a Cordial that keeps him from fainting in the greatest distresses. The Conscience gives this testimony that sin is forgiven, raises the Soul above inward sufferings. Tell the Christian of loss of Goods, or Liberty, or Friends, or Life, he answers all with this, Christ is mine, and my sin is pardoned. That's enough for me. What would I not have suffered to have been delivered from the wrath of God; if any suffering of mine in this World could have done that, now that is done to my hand. All other sufferings are light, they are light, and but for a moment, one thought of Eternity drowns the whole time, the World's endurance, which is but as one instant or twinkling of an eye betwixt eternity before, and eternity after, how much less is any short life, and a small part that is spent in sufferings though it were all sufferings without interruption, which yet it is not: when I look forward to the Crown, all vanishes, and I think it less than nothing. Now these things the good Conscience speaks to the Christian in his sufferings; therefore certainly his choice is best that provides it for his Companion against evil and troubleous times: if moral Integrity went so far, as truly it did much in some men that had much of it, that they scorn'd all hard Encounters, and esteemed this a sufficient Bulwark, a strength impregnable, Hic murus Aheneus esto, nil conscire sibi, how much more the Christians good Conscience, which alone is truly such.
2. As the Christian may thus look inward and rejoyce in tribulation, so there is another look upward that is here likewise mention'd, that allays very much all the sufferings of the Saints. If such be the will of God.
The Christian mind hath still one eye to this above the hand of men, and all inferiour causes, in suffering whether for the name of God or otherwise: Looks on the Sovereign will of God, and sweetly complies with that in all. Neither is there any thing that doth more powerfully compose and quiet the mind, than this, makes it invincibly firm and content, when it hath attained this resignment of it self to the will of God, to agree to that in every thing. This is the very thing wherein tranquility of spirit lies; it is no riddle, nor hard to understand, yet few attain it. And I pray you, what is thus gained by our reluctancies and repinings, but pain to our selves? he doth what he will, whether we consent or no, our disagreeing doth not prejudge his Purposes but our own Peace, if we will not be led, we are drawn, we must suffer if he will, but if we will what he wills, even in suffering that makes it sweet and easie, when our mind goes along with his, and we willingly move with that stream of Providence which will carry us with it, though we row against it; and we still have nothing but toyl and weariness for our pains.
But this hard Argument of Necessity is needless, to the Child of God, perswaded of the Wisdom and Love of his Father, knows that to be truly best for him that his hand reaches. Sufferings are unpleasant to the flesh, and it will grumble, but the Voice of the Spirit of God in his Children, is that of that good King, good is the Will of the Lord, let him do with me as seems good in his eyes. My foolish heart would think these things I suffer might be abated, but my wise and heavenly Father thinks otherwise; he hath his design of honour to himself, and good to me in these, which I would be loath to cross if I might: I may do God more service by these advantages, but doth not he know best what fits, cannot he advance his Grace more by the want of these things I desire, than I could do my self by having them? cannot he make me a gainer by Sickness, and Poverty, and Disgraces, and loss of Friends and Children, by making up all in himself, and teaching me more of his all-sufficiency? yea, even concerning the Affairs of my Soul I am to give up all to his good pleasure, though desiring the light of his countenance above all things in this World, yet if he see it fit to hide it sometimes, if that be his will, let me not murmur, there is nothing lost by this obedient temper, yea what way soever he deals with us there is much more advantage in it. No Soul shall enjoy so much in all estates as that which hath devested and renounced it self, and hath no will but Gods.