Sixteen Sermons, Sermon 14
A SERMON ON 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 by St. Peter, who was the Apoſtle of the Circumciſion, to the diſperſed Jews, who were newly Converted to Chriſtianity; And the Deſign of it is to Confirm and Eſtabliſh them in the Profeſſion of it; and to inſtruct them how they ought to demean themſelves towards the Heathen or Gentiles, among whom they lived; and more particularly to arm and prepare them for thoſe Sufferings and Perſecutions, which he foretels would ſhortly overtake them for the Profeſſion of Chriſtianity, that when they ſhould happen, they might not be ſurpriſed and ſtartled at them, as if ſome ſtrange and unexpected thing were come upon them; at the 12 v. of this Chapter, Beloved, think it not ſtrange concerning the fiery Tryal which is to try you; that is, do not wonder and be not aſ…oniſh'd at it, as if ſome ſtrange thing hapned unto you.
And then he inſtructs them more particularly, how they ought to behave themſelves under thoſe Tr…als and Sufferings, when they ſhould happen; not only with Patience, which men ought to exerciſe under all kinds of Sufferings, upon what Account and Cauſe ſoever; but with Joy and Cheerfulneſs; conſidering the Glorious Example and Reward of them, v. 13. but rejoyce, in as much as ye are partakers of Chriſts Sufferings; that when his Glory ſhall be revealed, ye may be glad alſo with exceeding Joy: And at the 14. ver. he tells them, that beſides the Encouragement of ſo great an Example, and ſo glorious a Reward, they ſhould be ſupported and aſſiſted in a very extraordinary manner, by the Spirit of God reſting upon them in a glorious manner, as a Teſtimony of the Divine Power and Preſence with them; v. 14. If ye be reproached for the Name of Chriſt, happy are ye, for the Spirit of Glory and of God reſteth upon you; or, as it is in the beſt Copies, for the Spirit of Glory and of Power, even the Spirit of God reſ…eth upon you; that is, the Glorious Power of the Divine Spirit is preſent with you, to comfort and bear up your Spirits under theſe Sufferings. But then he cautions them, to take great Care, that thei… Sufferings be for a good Cauſe, and a good Conſcience; v. 15. But let none of you ſuffer as a M…therer, or as a Thief, or as an evil-doer, (that is, as an Offender in any kind againſt Human Laws, made to preſerve the Peace and good Order of the World) or as a buſy-body in other mens matters; (that is, as a pragmatical Perſon, that meddles out of his own Sphere, to the Diſquiet and Diſturbance of Human Society:) For to ſuffer upon any of theſe Accounts, would be matter of Shame and Trouble, but not of Joy and Comfort: But if they ſuffer'd upon Account of the Profeſſion of Chriſtianity, this would be no Cauſe of Shame and Reproach to them; but they ought rather to give God Thanks for calling them to ſuffer in ſo good a Cauſe, and upon ſo glorious an Account. V. 16. Yet if any man ſuffer as a Chriſtian (if that be his only Crime) let him not be aſhamed, but let him glori…ie G…d on this behalf; for the time is come, that Judgment muſt begin at the Houſe of God; (that is, the wiſe and juſt Providence of God, hath ſo order'd it at this Time, for very good Reaſons and Ends, that the firſt Calamities and Sufferings ſhould fall upon Chriſtians, the peculiar People and Church of God, for their Tryal, and a Teſtimony to the Truth of that Religion, which God was now planting in the World:) And if i… firſt begin at us, (that is, at us Jews, who were the ancient People of God, and have now embraced and entertained the Revelation of the Goſpel) what ſhall the end be of them, that obey not the Goſpel of God? (that is, how much more ſeverely will God deal with the reſt of the Jews who have crucified the Son of God, and ſtill perſiſt in their Infidelity and Diſobedience to the Goſpel?) And if the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appear? (that is, if good Men be ſaved with ſo much Difficulty, and muſt through ſo many tribulations enter into the kingdom of God, what will become of all Ungodly and Impenitent Sinners? Where ſhall they appear? How ſhall they be able to ſtand in the Judgment of the great Day?) From the Conſideration of all which, the Apoſtle makes this Inference or Concluſion, in the laſt ver. of this Chapter, 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.
Thus you ſee the Connexion and Dependance of theſe words, upon the Apoſtle's foregoing Diſcourſe. I ſhall explain the ſeveral Expreſſions in the Text, and then handle the main Points contained in them.
The Expreſſions to be explained are theſe: What is meant by thoſe that ſuffer according to the will of God? what by committing the keeping of our Souls to God, …s unto a faithful Creator? and what by well-doing?
1. What is meant by ſuffering according to the will of God? This may be underſtood of Suffering in a good Cauſe, ſuch as God will approve: But this is not ſo probable; becauſe this is mentioned afterwards, in the following Expreſſions of committing the keeping of our Souls to God in welldoing; that is, in ſuffering upon a good Account: And therefore the plain and genuine Senſe of this Expreſſion, ſeems to be this; that thoſe who according to the good Pleaſure of God's Will, and the wiſe diſpenſation of his Providence, are appointed to ſuffer for his Cauſe, ſhould demean themſelves ſo and ſo; Let them that ſuffer according to the will of God; that is, thoſe whom God thinks fit to call to Suffering. And this agrees very well with the like Expreſſion, Chap. 3. of this Epiſt. ver. 17. for it is better, if the will of God be ſo, (that is, if God have ſo appointed it, and think it fit) that ye ſuffer for well-doing, than for evil-doing.
Secondly, What is here meant by committing the keeping of our Souls to God, as to a faithful Creator? That is, to depoſit our Lives, and all that belongs to us, in a word our ſelves, into the Hands and Cuſtody of his Merciful Care and Providence who made us; and therefore we may be ſure will faithfully keep what we commit to him: For as we are his Creatures, he is engaged to take care of us, and will not abandon the work of his own hands. Beſides that, he hath Promiſed to be more eſpecially concerned for good Men, to ſupport them in their Sufferings for a good Cauſe, and to Reward them for it; and he is faithful that hath promiſed.
And therefore there is great Reaſon and great Encouragement, in all our Sufferings for God's Cauſe and Truth, to commit our Souls to his Care and Cuſtody: Our Souls, that is (as I ſaid before) our Lives, and all that belongs to us; in a word, our ſelves: For ſo the word Soul is frequently uſed both in the Old and New Teſtament, Pſal. 7. 5. Let the Enemy perſecute my Soul, and take it; that is, my Life; for ſo it follows in the next words; yea, let him tread do…n my Life upon the Earth. And Pſal. 54. 3. Oppreſſors ſeek after my Soul. And Pſal. 59. 3. they lie in wa…t for my Soul; that is, my Life. And Pſal. 16. 10. Thou wilt not leave my Soul in Hell; my Soul, that is, my ſelf, thou wilt not ſuffer me to continue in the Grave, and under the power of Death, but wilt raiſe me up to Life again. And ſo likewiſe in the New Teſtament, Mar. 8. 35. Whoſoever will ſave his life, ſhall loſe it; but whoſoever ſhall loſe his life for my ſake and the Goſpels, the ſame ſhall ſave it. The ſame word which is here rendred Life, in the very next Verſe is rendred Soul; For what ſhall it profit a Man, if he ſhall gain the whole World, and loſe his own Soul? that is, his Life. And ſo likewiſe Jo…. 12. 25. He that loveth his Life, ſhall loſe it: And he that hateth his Life in this World, (in the Original the Word ſignifies Soul) He that hateth his Life in this World (that is, who neglecteth and expoſeth his Life in this World, for the ſake of Chriſt) ſhall keep it unto Life Eternal. And Luke 9. 25. that which the other Evangeliſts render by the word Soul, or Life, he renders himſelf; for what is a Man advantaged, if he gain the whole World, and loſe himſelf? And ſo here in the Text, to commit the keeping of our Souls to God, is to commit our ſelves to his Care and Providence.
Thirdly, What is here meant by committing our ſelves to him in well-doing? By well-doing is here meant, a fixt Purpoſe and Reſolution of doing our Duty, notwithſtanding all hazards and ſufferings; which is call'd by St. Paul, Rom. 2. 7. A patient continuance in well-doing. It ſignifies ſometimes acts of Goodneſs and Charity; but in this Epiſtle it is taken in a larger ſenſe, for Conſtancy and Reſolution in the doing of our Duty; as Chap. 2. 15. for ſo is the will of God, that with well-doing (that is by a Reſolute Conſtancy in a good Courſe) ye may put to ſilence the ignorance of fooliſh Men. And ver. 20. But if when ye do well, and ſ…ffer for it (that is, if when ye ſuffer for well-doing) ye take it patiently, this is acceptable with God. And Chap. 3. ver. 6. As long as ye do well, and are not afraid with any amazement; that is, are Reſolute and Conſtant in doing your Duty, notwithſtanding all Threatnings and Terrors. And ver. 17. For it is better, if the will of God be ſo, that ye ſuffer for well-doing, than for evil-doing; that is, for your Religion and Conſtancy in ſo good a Cauſe, as Chriſtians, and not as Criminals upon any other account.
So that the plain meaning of the words is, as if the Apoſtle had ſaid, wherefore being forewarned of Suffering and Perſecution for the Cauſe of Religion, the ſumm of my direction and advice upon the whole matter is this; that ſince it is the will of God that ye ſhould ſuffer upon this account, commit your ſelves in the conſtant diſcharge of your Duty, and a good Conſcience, to the particular Care and Providence of Almighty God, as the faithful Creatour.
And now I come to handle the particular Points contained in the words; and they are theſe Three.
Firſt, That when Men do ſuffer really and truly for the Cauſe of Religion, they may with confidence commit themſelves (their Lives and all that is dear to them) to the particular and more eſpecial Care of the Divine Providence.
Secondly, Always provided, that we do nothing contrary to our Duty, and a good Conſcience; for this the Apoſtle means, by committing our ſelves to God, in well-doing. If we ſtep out of the way of our Duty, or do any thing contrary to it, God's Providence will not be concerned for us, to bear us out in ſuch Sufferings.
Thirdly, I ſhall Conſider what ground of Comfort and Encouragement the Conſideration of God, as a faithful Creatour, affords to us in all our Sufferings, for a good Cauſe, and a good Conſcience.
Firſt, When Men do ſuffer really and truly for the Cauſe of Religion, and God's Truth, they may with confidence and good aſſurance commit themſelves, (their Lives and all that is dear to them) to the particular and more eſpecial Care of his Providence. In the handling of this, I ſhall Conſider theſe three things.
1. When Men may be ſaid to Suffer really and truly for the Cauſe of Religion; and when not.
2. How far they may rely upon the Providence of God, to bear them out in theſe Sufferings.
3. What …ound and Reaſon there is to expect the more Particular and Eſpecial Care of God's Providence, in caſe of ſuch Sufferings.
1. When Men may be ſaid to Suffer really and truly for the Cauſe of Religion, and God's Truth; and when not. In theſe Caſes.
Firſt, When Men Suffer for not renouncing the true Religion, and becauſe they will not openly declare againſt it, and Apoſtatize from it. But it will be ſaid, that in all theſe Caſes the queſtion is, what is the true Religion? To which I anſwer; That all Diſcourſes of this Nature, about Suffering for Religion, do ſuppoſe the truth of ſome Religion or other. And among Chriſtians, the truth of the Chriſtian Religion is taken for granted, where ever we ſpeak of Mens Suffering Perſecution for it. And the plaineſt Caſe among Chriſtians, is, when they are Perſecuted, becauſe they will not openly deny and renounce the Chriſtian Religion. And this was generally the Caſe of the Primitive Chriſtians; they were threatned with Tortures and Death, becauſe they would not renounce Jeſus Chriſt, and his Religion, and give demonſtration thereof, by offering Sacrifices to the Heathen-gods.
Secondly, Men do truly ſuffer for the Cauſe of Religion, when they are Perſecuted only for making an open Profeſſion of the Chriſtian Religion, by joyning in the Aſſemblies of Chriſtians for the Worſhip of God; tho' they be not urged to deny and diſclaim it, but only to conceal and diſſemble the Profeſſion of it, ſo as to forbear the maintenance and defence of it upon fitting Occaſions, againſt the Objections of thoſe who are Adverſaries of it. For to conceal the Profeſſion of it, and to decline the defence of it, when juſt occaſion is offer'd, is to be aſhamed of it; which our Saviour Interprets to be a kind of denial of it, and is oppoſed to the confeſſing of him before Men, Mat. 10. 32, 33. Whoſoever ſhall confeſs me before Men, him will I alſo confeſs before my Father which is in Heaven: But whoſoever ſhall deny me before Men, him will I alſo deny before my Father which is in Heaven. And this by St. Mark is expreſs'd by being aſhamed of Chriſt; that is, afraid and aſhamed to make an open profeſſion of him, and his Religion; Mark 8. 38. Whoſoever therefore ſhall be aſhamed of me, and of my words, in this adulterous and finful generation, of him alſo ſhall the Son of Man be aſhamed, when he cometh in the glory of his Father, with the holy Angels.
And this likewiſe was the Caſe of the Primitive Chriſtians under the moderate Emperors, when the Perſecution of them was not ſo hot, as to drive them to a denial of Chriſt; provided they would be contented to conceal and diſſemble their Religion; in that caſe they did not hunt them out, nor Proſecute them to renounce their Religion, if they made no diſcovery of themſelves. But yet they who ſuffered, becauſe they would not conceal their Profeſſion of Chriſtianity, did truly ſuffer for the Cauſe of Religion.
Thirdly, Men do likewiſe truly ſuffer for the Cauſe of Religion, when they ſuffer for not betraying it, by any indirect and unworthy means; ſuch as among the Primitive Chriſtians was the delivering up their Bibles to the Heathen, to be burnt and deſtroyed by them: For to give up that holy Book, which is the great Inſtrument of our Religion, is in Effect to give up Chriſtianity it ſelf, and to Conſent to the utter extirpation of it.
And ſuch likewiſe is the Caſe of thoſe, who ſuffer in any kind for not contributing to break down the Fences of Religion in any Nation, where the Providenc… of God hath given it a Legal Eſtabliſhment and Security; or, in a word, for refuſing to countenance and further any Deſign, which viſibly tends to the Ruine of Religion: For to deſtroy Religion, and to take away that which hinders the Deſtruction of it, are in Effect much the ſame thing.
Fourthly, Men do truly ſuffer for the Cauſe of Religion, when they ſuffer for the Maintenance and Defence of any neceſſary and Fundamental Article of it, tho they be not required to renounce the whole Chriſtian Religion: For what St. Paul ſays of the Article of the Reſurrection of the dead is true of any other neceſſary Article of the Chriſtian Religion, that the Denyal of it, is a Subverſion of the whole Chriſtian Faith; becauſe it tends directly to the overthrow…ng of Chriſtianity, being a Wound given to it in a Vital and Eſſential Part. And this was the Caſe of thoſe, who in any Age of Chriſtianity have been perſecuted by Hereticks, for the Defence of any Article of Chriſtianity.
And I cannot but obſerve by the Way, that after the Heathen Pe…ſecutions were ceaſed, Perſecution was firſt begun among Chriſtians by Hereticks; and hath ſince been taken up, and carried much beyond that bad Pattern, by the Church of Rome; which, beſides a ſtanding Inquiſition in all Countries, which are entirely of that Religion; (a Court, the like whereto, for the clancular and ſecret Manner of Proceeding, for the unjuſt and arbitrary Rules of it, for the barbarous Uſage of Mens Perſons, and the Cruelty of its Torments, to extort Confeſſions from them, the Sun never ſaw erected under any Government in the World, by Men of any Religion whatſoever.) I ſay, which, beſides this Court, hath by frequent Croiſadoes for the Extirpation of Hereticks, and by many Bloody Maſſacres in France and Ireland, and ſeveral other places, deſtroyed far greater numbers of Chriſtians, than all the ten Heathen Perſecutions; and hath of late revived, and to this very Day continues the ſame or greater Cruelties, and a fiercer Perſecution of Proteſtants, if all the Circumſtances of it be conſidered, than was ever yet practiſed upon them; and yet whilſt this is doing almoſt before our eyes, in one of our next neighbour Nations, they have the Face to complain of the Cannibal Laws, and bloody Perſecutions of the Church of England; and the Confidence to ſet up for the great Patrons of Liberty of Conſcience, and Enemies of all Compulſion and Force in Matters of Religion.
Fifthly, Men do truly ſuffer for the Cauſe of God and Religion, when they ſuffer for aſſerting and maintaining the Purity of the Chriſtian Doctrine and Worſhip; and for oppoſing and not complying with thoſe groſs Errors and Corruptions, which Superſtition and Ignorance had in a long Courſe of Time brought into the Chriſtian Religion. Upon this Account many Good People ſuffer'd in many paſt Ages, for reſiſting the growing Errors and Corruptions of the Church of Rome, which at firſt crept in by Degrees, but at laſt broke in like a mighty Flood, which carryed down all before it, and threatned Ruin and Deſtruction to all that oppoſed them. Upon this Account alſo, infinite Numbers ſuffered among the Waldenſes and Albigenſes, in Bohemia, and in England, and in moſt other Countries in this Weſtern Part of Chriſtendom: And they who ſuffer'd upon this Account… ſuffer'd in a good Cauſe, and for the Teſtimony of the Truth.
Sixthly, and Laſtly, Men do truly ſuffer for the cauſe of Religion, when they ſuffer for not diſclaiming and renouncing any clear and undoubted Truth of God whatſoever; yea though it be not a Fundamental Point and Article of Religion.
And this is the Caſe of thoſe many Thouſands, who, ever ſince the IV. Council of Lateran, which was in the Year 1215, (when Tranſubſtantiation was firſt defin'd to be an Article of Faith, and neceſſary to Salvation to be believ'd) were perſecuted with Fire and Sword, for not underſtanding thoſe words of our Saviour, this i… my Body, (which are ſo eaſily capable of a reaſonable Senſe) in the abſurd and impoſſible Senſe of Tranſubſtantiation. And though this diſowning of this Doctrin, be no expreſs and direct Article of the Chriſtian Religion; yet it is a Fundamental Article of right Reaſon and common Senſe: Becauſe the admitting of Tranſubſtantiation, does undermine the Foundation of all Certainty whatſoever, and does more immediately ſhake the very Foundation of Chriſtianity it ſelf. Yea, tho' the Chriſtian Religion were no ways concerned in this Doctrine, yet out of reverence to Reaſon and Truth, and a juſt animoſity and indignation at confident nonſenſe, a Man of an honeſt and generous Mind would as ſoon be brought to Declare or Swear, that twice two do not make four, but five, as to profeſs his belief of Tranſubſtantiation.
And tho' all Truths are not of equal Conſequence and Concernment, yet all Truth is of God; and for that Reaſon, tho' we are not obliged to make an open profeſſion of all Truths at all times, yet we are bound not to deny or renounce any Truth, nor to make profeſſion of a known Falſehood or Error: For it is meerly becauſe of the intrinſical Evil of the thing, that it is impoſſible for God to lie; and the Son of God thought it worth his coming into the World, and laying down his Life, to bear witneſs to the Truth. So he himſelf tells us, Joh. 18. 37. To this End was I born, and for this Cauſe came I into the World, that I ſhould bear witneſs to the Truth.
Thus I have ſhewn you in theſe plain Inſtances (to which moſt other Caſes may be reduced) when Men may be ſaid to ſuffer truly for the Cauſe of Religion, and Truth.
I ſhall mention two or three Caſes wherein Men may ſeem to ſuffer for the Cauſe of Religion, but cannot truly be ſaid to do ſo.
Firſt, When Men raſhly expoſe themſelves to danger, and run upon ſufferings for the ſake of Religion. Thus ſeveral of the Primitive Chriſtians voluntarily expoſed themſelves, when they were not called in queſtion, and in the heat of their Affection and Zeal for God and Religion, offered themſelves to Martyrdom, when none enquired after them. This, in the gracious interpretation of God, who knowing the ſincerity of their Zeal, was pleaſed to overlook the indiſcreet forwardneſs and raſhneſs of it, might be accepted for a kind of Martyrdom: but cannot in Reaſon be juſtified, ſo a… to be fit to be made a Pattern, and to be recommended to our imitation. For tho' God may be pleaſed to excuſe the weakneſs of a well-meaning Zeal; yet he can approve nothing but what is Reaſonable.
To ſuffer chearfully for the Cauſe of God and his Truth, when he calls us to fight this good fight of faith, and to reſiſt unto blood; and when we are reduced to that ſtrait, that we muſt either die for God and his Truth, or deny them; to ſuffer I ſay in this Caſe with Courage and Patience, is one of the Nobleſt of all the Chriſtian Virtues. But to be perfect Volunteers, and to run our ſelves upon Sufferings, when we are not called to them, looks rather like the Sacrifice of Fools; which tho' God may mercifully excuſe, and pardon the Evil of the action, for the good Meaning of it; yet he can never perfectly approve and accept of it. But I think there is little need nowa-days to caution men againſt this raſhneſs; it is well if they have the Grace and Reſolution to Suffer when it is their Duty, and when they are called to it.
Secondly, Nor can Men be truly ſaid to Suffer for the Cauſe of Religion, when they Suffer not for their Faith, but their Fancy, and for the wilful and affected Error of a miſtaken Conſcience. As when Men ſuff…r for indifferent things, which in heat and paſſion they call Superſtition and Idoltary; and for their own falſe Opinions in Religion, which they miſtake for Fundamental Articles of the Chriſtian Faith. In this Caſe, their miſtake about theſe things will not change the Nature of them, nor turn their Sufferings into Martyrdom; and yet many Men have certainly Suffered for their own miſtakes. For as Men may be ſo far deluded, as to think they do God good ſervice, when they kill his fa…thful Servants; ſo likewiſe may they be ſo far deceived, as to Sacrifice their Lives, and all that is dear to them, to their own culpable Errors and Miſtakes. But this is Zeal without Knowledge… not the Wiſdom which deſcends from above, but that which comes from beneath, and is like the fire of Hell, which is heat without light.
Thirdly, and Laſtly; Nor can Men truly be ſaid to Suffer for the Cauſe of God and Religion, when they Suffer for the open Profeſſion and Defence of Truths not neceſſary. For tho' a Man be obliged to make an open Profeſſion of all Fundamental and Neceſſary Truths; yet he is under no ſuch Obligation to make Profeſſion of Truths not neceſſary at all times; and unleſs he be called to deny them, he is not bound either to declare or defend them; he may hold his peace at other times, and be ſilent about them, eſpecially when the open Profeſſion of them will probably do no good to others, and will certainly do hurt to our ſelves, and the zealous endeavour to propagate ſuch Truths will be to the greater prejudice of Charity, and the diſturbance of the publick peace of the Church.
It was a good Saying of Eraſmus (if we underſtand it, as I believe he meant it, of Truths not neceſſary) adeo inviſ… ſunt mihi diſcordi…, ut veritas etiam contentioſa diſpliceat: I am (ſays he) ſo perfect a hater of diſcord, that I am even diſpleaſed with truth, when it is the occaſion of contention. As a Man is never to deny Truth, ſo neither is he obliged to make an open Profeſſion of Truths not neceſſary, at all times; and if he Suffer upon that account, he cannot juſtifie it to his own Prudence, nor have Comfort in ſuch Sufferings; becauſe he brings them needleſly upon himſelf; and no Man can have Comfort, but in Suffering for doing his Duty.
And thus I have done with the firſt thing I propoſed to enquire into; namely, when Men may be truly ſaid to Suffer for the Cauſe of Religion?
I proceed now to the
Second Enquiry; namely, how far Men may rely upon the Providence of God, to bear them out in ſuch Sufferings?
To which I Anſwer; That provided we do what becomes us, and is our Duty on our part, the Providence of God will not be wanting on his part, to bear us out in all our Sufferings for his Cauſe, one of theſe three ways.
Firſt, To ſecure us from that violent degree of Temptation and Suffering, which would be too ſtrong for Humane Strength and Patience; Or,
Secondly, In caſe of ſuch extraordinary Temptation and Trial, to give us the extraordinary Supports and Comforts of his Holy Spirit; or elſe,
Thirdly, In caſe of a Temporary Fall and Miſcarriage, to raiſe us up by Repentance, and a greater Reſolution and Conſtancy under Sufferings. I ſhall ſpeak ſeverally to theſe.
1. Either the Providence of God will not be wanting to ſecure us from that violent degree of Temptation and Suffering, which would be too ſtrong for Humane Strength and Patience to bear. And this is a great ſecurity to good Men, againſt the fears of a final Miſcarriage, after all their Labours, and Pains, and Sufferings in a Religious Courſe, by being over-born at laſt by the aſſault of a very violent and powerful Temptation. Not but that the beſt of Men ought always to have a prudent diſtruſt of themſelves, ſo as to keep them from ſecurity; according to the Apoſtle's Caution and Counſel; be not high minded, but fear; and let him that ſtands, take heed leſt he fall; becauſe, 'till we come to Heaven, we ſhall never be out of the danger and poſſibility of falling: But yet for all this, we may hope, by the ſincerity and firmneſs of our Reſolution, under the uſual influences of God's Grace, to acquit our ſelves like Men, in ordinary Caſes of Temptation and Suffering.
And to this end, we ſhould repreſent to our ſelves thoſe exceeding great and precious Promiſes, which he hath made to Good Men, and his merciful Providence, which continually watcheth over them, and ſteers their courſe for them in this World, among thoſe many Rocks which they are in Danger to ſplit upon; that he is able to ſtabliſh us in the Truth, and to keep us from falling, and to preſent us faultleſs before the preſence of h…s Glory with exceeding joy, and to preſerve us to his heavenly Kingdom; and that if we do not forſake him, and forfeit his Care and Protection, he will keep us by his mighty power through faith unto Salvation; either by his merciful Foreſight and Prevention of thoſe Temptations, which would probably be too hard for us; or if he thinks fit they ſhould befal us, by ſupporting us under them in an extraordinary Manner.
For I doubt not, but that the beſt Men do own their Security and Perſeverance in Goodneſs, much more to the merciful Providence of God, preventing the Aſſaults of violent and dangerous Temptations, than to the Firmneſs and Conſtancy of their own reſolutions. For there are very few Perſons of ſo firm and reſolute Virtue, but that one time or other, a Temptation might aſſault them upon ſuch a Diſadvantage, as would in all probability not only ſtagger them, but bear them down. Now herein th… …ovidence of God towards good … very remarkable, in ſecu… … …rom thoſe Temptations, which … …oo ſt…ong for them to grapple wi…al; like a kind and tender Father, who, if he be ſatisfied of the dutiful Diſpoſition of his Child towards him, will not try his Obedience to the utmoſt, nor permit too ſtrong a Temptation to the contrary to come in his way. So the Pſalmiſt repreſents God's tender Regard and Conſideration of the Frailty and Infirmity of his Children, Pſal. 103. 13, 14. Like as a Father pitieth his Children, ſo the Lord pitieth them that fear him: For he knoweth our frame, he remembreth that we are duſt; that is, he conſidereth us as men, and deals with us accordingly. Provided we be ſincere, he will not ſuffer us to be ſet upon by Temptations that are too big for us. Andtherefore our bleſſed Saviour makes it one of the Petitions of that excellent Prayer, which he hath recommended to us; Lead us not into Temptation; that is, we ſhould every day beg of God, that his Providence would keep us out of the Way of great and dangerous Temptations, as knowing that this will be a greater Security to us, than any ſtrength and reſolution of our own.
Secondly, Or in caſe of ſuch violent and extraordinary Temptations, the Providence of God will not be wanting to give us the extraodinary Support and Comfort of his Holy Spirit, to bear us up under them. The Providence of God did take Care of Good Men in all Ages, and did afford Comfort to them, under great Tryals and Sufferings; but God never made ſo expreſs and general a Promiſe of this, to all good Men, as he hath done by the Chriſtian Religion. Never was ſo conſtant a Preſence and Influence of the Divine Spirit vouchſafed and aſſured to Men under any diſpenſation, as that of the Goſpel; wherein the Spirit of God is promiſed to all that ſincerely embrace the Chriſtian Religion, to reſide and dwell in them; not only to all the purpoſes of Sanctification and Holineſs, but of Support and Comfort under the heavieſt Preſſures and Sufferings. For which Reaſon the Goſpel is called the Miniſtration of the Spirit; and is upon this account ſaid to be more Glorious than any other Revelation which God had ever made to Mankind.
We are naturally apt to be very much diſheartned and caſt down at the apprehenſion of great Sufferings, from the conſideration of our own weakneſs and frailty; but the Spirit of Chriſt dwells in all true Chriſtians, and the ſame Glorious Power, which raiſed up Jeſus from the dead, works mightily in them that Believe. St. Paul uſeth very high Expreſſions about this Matter, Eph. 1. 19. That ye may know (ſaith he, ſpeaking to all Chriſtians) what is the exceeding greatneſs of his power to us-ward who b…lieve, accord…ng to the working of his mighty power, which he wrought in Chriſt, when he raiſed him from the dead, and ſet him at his own right hand. So that every Chriſtian is endowed with a kind of Omnipotence, being able (as St. Paul ſpeaks of himſelf) to do and to endure all things, through Chriſt ſtrengthning him. Of our ſelves we are very weak, and the Temptations and Terrors of the World are very powerful; but there is a Principle reſiding in every true Chriſtian, that is able to bear us up againſt the World, and the power of all its Temptations. Whatſoever is born of God (ſaith St. John) overcometh the world; for greater is he that is in you, than he that is in the world. The Holy Spirit of God, which dwells in all true Chriſtians, is a more powerful Principle of Reſolution, and Courage, and Patience, under the ſharpeſt Trials and Sufferings, than that Evil Spirit which rules in the World is, to ſtir up and ſet on the Malice and Rage of the World againſt us. Ye are of God, little Children (he ſpeaks this to the youngeſt and weakeſt Chriſtians) Ye are of God, little Children, and have overcome; becauſe greater is he that is in you, than he that is in the world. The Malice and Power of the Devil is very great; but the Goodneſs and Power of God is greater. And therefore in caſe of extraordinary Temptation, good Men, by virtue of this Promiſe of God's Holy Spirit, may expect to be born up and comforted in a very extraordinary and ſupernatural manner, under the greateſt Tribulations and Sufferings for righteouſneſs ſake.
And this was in a very ſignal and remarkable manner afforded to the Primitive Chriſtians, under thoſe Fierce and Cruel Perſecutions to which they were expoſed. And this may ſtill be expected, in like Caſes of extraordinary Sufferings for the Teſtimony of God's Truth. If ye be reproached (ſaith St. Peter, in this 4th Chap. ver. 14.) for the Name of Chriſt, happy are ye; for the Spirit of Glory and of God reſteth upon you. The Spirit of God is here promiſed to ſtrengthen and ſupport all that Suffer for the Name of Chriſt, in a very conſpicuous and glorious manner, according to that Prayer of St. Paul, Col. 1. 11. That Chriſtians might be ſtrengthned with all might, according to God's Glorious Power, unto all Patience, and Long-ſuffering, with joyfulneſs. For when God is pleaſed to exerciſe good Men with Trials more than Humane, and ſuch Sufferings as are beyond the common rate of Humane Strength and Patience to bear, he hath engaged himſelf to endue and aſſiſt them with more than Humane Courage, and Reſolution. So St. Paul tells the Corinthians, who had not then felt the utmoſt rage of Perſecution, 1 Cor. 10. 13. No Tempt…tion or Trial hath yet befallen you, but what is common to Man; that is, nothing but what is frequently incident to Humane Nature, and what by Humane ſtrength, with an ordinary aſſiſtance of God's Grace, may be grapled withal. But, in caſe God ſhall call you to extraordinary Sufferings, he is faithful that hath promiſed, who will not ſuffer you to be tempted above that ye are able, but will with the temptation alſo make a way to eſcape, that ye may be able to bear it; that is, as he hath ordered and appointed ſo great a Temptation or Trial to befall you, ſo he will take care that it ſhall have a happy iſſue, by enabling you to bear it, by affording you grace and ſtrength equal to the violence and power of the Temptation. For, as he is ſaid to fall into temptation, that is Conquered by it; ſo he is ſaid to get out of it, or eſcape it, who is enabled to bear it, and, in ſo doing, gets the better of it. And for this we may rely upon the faithfulneſs of God, who hath Promiſed that we ſhall not be tried above our ſtrength; either not above the ſtrength which we have, or not above the ſtrength which he will afford us in ſuch a caſe.
And why then ſhould we be daunted at the apprehenſion of any Suffering whatſoever, if we be ſecured that our Comfort ſhall be encreaſed in proportion to our Trouble, and our ſtrength in proportion to the ſharpneſs and weight of our Sufferings? Or elſe,
Thirdly, In caſe of Temporary falling, the Providence and Goodneſs of God will give them the Grace and Opportunity of recovering themſelves from their fall by Repentance. For the Providence of God may ſometimes, for wiſe Ends and Reaſons, ſee it fit to leave good Men to their own Frailty, and to faint and fall ſhamefully under Sufferings, ſo as to renounce and deny the Truth; ſometimes to puniſh their vain Confidence in themſelves; as in the caſe of Peter, who declared more Reſolution, and bare it out with a greater Confidence, than any of the Diſciples, when he ſaid to our Saviour, tho' all men forſake thee, yet will not I; and yet after this he fell more ſhamefully than any of the reſt, ſo as to deny his Maſter with horrid Oaths, and Imprecations, and this, tho' our Saviour had prayed particularly for him, that his Faith might not fail. From which Inſtance we may learn, that God doth not engage himſelf abſolutely to ſecure Good Men from falling, in caſe of a great Temptation and Tryal; but if they be ſincere, he will not permit them to fall finally, though he may ſuffer them to miſcarry grievouſly for a time, to covince them of the Vanity of their Confidence in themſelves and their own Strength.
Sometimes God my ſuffer Good Men to fall, in order to their more glorious Recovery, and the greater Demonſtration and Triumph of their Faith and Conſtancy afterwards; which was the Caſe of that happy Inſtrument of our Reformation here in England, Arch-biſhop Cranmer, who after he had been ſo great a Champion of the Reformation, was ſo overcome with Fear, upon the Apprehenſion of his approaching Sufferings, as to ſubſcribe thoſe Errors of the Chuch of Rome, which he had ſo ſtoutly oppoſed a great part of his Life: But he did not long continue in this State, but by the Grace of God, which had not forſaken him, was brought to Repentance; and when he came to ſuffer, gave ſuch a Teſtimony of it, and of his Faith and Conſtancy, as was more glorious, and more to the Confirmation of the Faith of others, than a ſimple Martyrdom could have been, if he had not fallen; for when he was brought to the Stake, he put his right Hand(withwhich he had ſigned his Recantation) into the Fire, and with an undaunted Conſtancy held it there, til it was quite burnt, for a Teſtimony of his true Repentance for that foul Miſcarriage; and when he had done, gave the reſt of his Body to be burnt, which he endured with great Courage and Cheerfulneſs to the laſt. So that he made all the amends poſſible for ſo great a Fault; and the Goodneſs of God, and the Power of his Grace was more glorified in his Repentance and Recovery, than if he had never fallen.
But what ſhall we ſay, when notwithſtanding theſe Promiſes of extraordinary Comfort and Support, in caſe of extraordinary Sufferings, ſo great Numbers are ſeen to faint in the day of Trial, and to fall off from their Stedfaſtneſs? Of which there were many ſad Inſtances, among the Primitive Chriſtians, and have likewiſe been of late in our own Times, and n places nearer to us. This I confeſs is a very melancholy Conſideration, but yet I think is capable of a ſufficient Anſwer.
And firſt of all, let this be eſtabliſh'd for a firm and undoubted Principle, that God is faithful to his Promiſe; and therefore we ought much rather to ſuppoſe in all theſe Caſes, that there is ſome Default on our part, than any Failure and Unfaithfullneſs on God's Part. Thus St. Paul, determines in a like Caſe, when the Promiſe of God ſeemed not to be made good to the Jews, he lays the Blame of it on their Unbelief, but acquits God of any Unfaithfulneſs in his Promiſe, Rom. 3. 3, 4. For what if ſome did not believe, ſhall their unbelief make the Faith (or Fidelity) of God without effect? God forbid: Yea, let God be true, but every man a lyar. This I confeſs does not anſwer the Difficulty; but yet it ought to incline and diſpoſe us, to interpret what can fairly be offer'd for the Removal of it, with all the Favour that may be on God's ſide. I ſay then,
Secondly, That when good Men fall in Caſe of extraordinary Temptation, and recover again by Repentance, and give greater demonſtration afterwards of their Conſtancy and Reſolution, in the Cauſe of God and his Truth, the Faithfulneſs of God in his Promiſes is ſufficiently vindicated, as in the Caſes I mentioned: Becauſe the Promiſe of God is not abſolute, that good Men ſhall be preſerv'd from falling; but that the Temptation ſhall have a h…ppy iſſue, and that they ſhall not finally miſcarry. For Promiſes of this Nature are to be interpreted by us, and underſtood, as we do our Saviour's Prayer for Peter before his Fall, that his faith ſhould not fail finally; but though he fell through too much Confidence in himſelf, he ſhould, through the Grace of God aſſiſting him, be enabled to recover by Repentance.
Thirdly, The Sincerity or Inſinc…rity of Men in the Profeſſion of the true Religion, is a thing which we cannot certainly know, becauſe we do not ſee into Mens Hearts; but he who knows the heart, and trys the Spirits of Men in a Ballance, cannot be deceiv'd in this Matter; and where men are not ſincere, the Promiſe of God is not concerned to hinder them from diſcovering themſelves; and the Fall of ſuch Perſons, is no Reflection upon the Faithfulneſs of God. And it is reaſonable enough to preſum…, that this may be the Caſe of not a few, and that (like Simon M…gus) after they have made a very ſolemn Profeſſion of Chriſtianity, their hearts may not be right in the ſight of God.
Fourthly, If we put the Caſe at the hardeſt, that ſome that were very ſincere, after they have h…ld out a great while, under the Extremity of Torments, have at laſt fainted under them, and yielded to the Malice and Cruelty of their Perſecutors, and in this Amazement and Diſtraction have not long after expired, without any Teſtimony of their Repentance; In this Caſe, both Reaſon and Charity ought to reſtrain us from paſſing any very poſitive and ſevere Sentence upon the State of ſuch perſons. For what do we know, but God whoſe Goodneſs will certainly make all the Allowance to Human Frailty that Reaſon can require; (For he knows whereof we are made; and remembers that we are but duſt; he mercifully conſiders every Man's Caſe, and weighs all the Circumſtances of it in an exact Ballance;) I ſay who can tell, but that in ſuch a Caſe as I have mentioned, God may graciouſly be pleaſed to accept ſuch a degree of conſtant Suffering of great Torments for ſo long a time, for a true Martyrdom, and not expect a more than Humane Patience and Reſolution, where he is not pleaſed to afford more than Humane Strength and Support; and whether he may not look upon their failing and miſcarriage at laſt, in the ſame rank with the indeliberate actions of Men in a Frenzy, and beſides themſelves?
And thus God may be ſaid with the temptation to make a way to eſcape, or, to give a happy iſſue to it; ſince they were enabled to bear it, 'till being diſtracted by their Torments, their Underſtandings wer… thrown off the hinges, and incapable of exerciſing any deliberate acts of Reaſon. And without ſome ſuch equitable conſideration of the Caſe of ſuch Perſons, it will be very hard to reconcile ſome appearances of things with the goodneſs of God, and the faithfulneſs of his Promiſe.
However, it will become us to abſtain from all uncharitable and peremptory cenſure of the final Eſtate of ſuch Perſons, eſpecially 'till we our ſelves have given greater and better teſtimony of our Conſtancy; and in the mean time, to leave them to the Righteous and Merciful Sentence of their Maſter and ours, to whoſe Judgment we muſt all ſtand or fall.
I am ſure it will very ill become thoſe, who by the Providence of God have eſcaped thoſe Sufferings, and are at preſent out of danger themſelves, to …it in Judgment upon thoſe who are left to endure this terrible Conflict, and have perhaps held out as long, or longer, than they themſelves would have done in the like Circumſtances. Let us rather earneſtly beg of the God of all grace and patience, that he would endue us with a greater meaſure of Patience and Conſtancy, if he ſee fit to call us to the exerciſe of it; and (which we lawfully may, after the Example of our Bleſſed Saviour) that if it be his will, he would let this Cup paſs from us, and not try us with the like Sufferings, leſt we alſo be weary, and faint in our Minds. I come now to the
Third, and laſt Enquiry which I propoſed; what Ground and Reaſon there is, for good Men to expect the more Peculiar and Eſpecial Care of God's Providence in caſe of ſuch Sufferings?
The Providence of God extends to all his Creatures, according to that of the Pſalmiſt, the Lord is good to all, and his tender mercies are over all his Works. But he exerciſeth a more particular Providence towards Mankind; and more peculiar yet towards thoſe who ſtudy to pleaſe him, by obeying his Laws, and doing his Will. He that is aſſured of his own heart, that he loves God, and would do or ſuffer any thing for him, can have no cauſe to doubt but that God loves him, and is concerned for his Happineſs. No Man was ever afraid of God, that was not conſcious to himſelf that he had offended him, and by the wilful breach of his Laws had put himſelf out of the care of his Providence. But on the contrary, if our hearts give us this Teſtimony, that we have made it our ſincere endeavour to pleaſe him, we are naturally apt to have good aſſurance and confidence of his favour and good-wil… towards us. This comfort the Mind of every good Man is apt to give him, from his own Reaſon, and the natural Notions which he hath of God.
But to free us from all doubt in this Matter, God himſelf hath told us ſo, and given us plentiful aſſurance of it in his word, Pſal. 11. 7. The Righteous Lord loveth Righteouſneſs, his countenance doth behold the upright; that is, he will be favourable unto them. Pſal. 33. 18. Behold, the eye of the Lord is upon them that fear him; upon them that hope in his mercy. The eye of God, ſignifies his watchful Care and Providence over good Men. So that beſides the ſure and well-grounded Reaſonings, from the Eſſential Perfections of the Divine Nature, the mercy and goodneſs of God; we have a more ſure word of Promiſe, in …the expreſs declarations of God's Word, and more particularly in the caſe of great Temptations and Sufferings. For can we think, that the Scripture ſaith in vain, Wait on the Lord, and be of good courage, and he ſhall ſtrengthen thine heart? M…ny are the afflictions of the Righteous, but the Lord delivereth him out of all? The ſteps of a good Man are ordered by the Lord, and he delighteth in his ways; tho' he fall, he ſhall not utterly be caſt down, for the Lord upholdeth him with his hand? The Salvation of the Righteous is of the Lord, he is their help in time of trouble. The ſame Promiſes we find in the New Teſtament. All things ſhall work together for good, to them that love God. God is faithful, who hath promiſed, that he will not ſuffer you to be tempted above what ye are able, but will with the temptation make a way to eſcape. And to mention no more; Hold faſt the Profeſſion of your Faith without wavering, he is faithful that bath Promiſed; viz. to ſupport you under Sufferings, and to reward them.
Thus much for the firſt Point, namely, that when Men do ſuffer truly for the Cauſe of Religion, they may with confidence commit themſelves to the more Peculiar Care of the Divine Providence.