Works of John Bunyan: AN EXHORTATION TO PEACE AND UNITY 955

 

2. As this unity and peace may consist in the ignorance of many truths, and in the holding some errors, so it must consist with, and it cannot consist without, the believing and practising those things which are necessary to salvation and church communion; and they are, (1.) Believing that Christ, the Son of God, died for the sins of men. (2.) That whoever believeth ought to be baptized. (3.) The third thing essential to this communion is a holy and blameless conversation.

(1.) That believing that the Son of God died for the sins of men is necessary to salvation, I prove by these texts, which tell us that he that doth not believe shall be damned (Mark 16:16; John 3:18; 2 Thess 2:12; Rom 10:10).

That it is also necessary to church-communion, appears from Matthew 16:16-18. Peter, having confessed that Christ was the Son of the living God, Christ thereupon assures Peter that upon this rock, viz., this profession of faith, or this Christ which Peter had confessed, he would build his church, and the gates of hell should not prevail against it. And (1 Cor 3:11), the apostle, having told the Corinthians they were God's building, presently adds that they could not be built upon any foundation but upon that which was laid, which was Jesus Christ. All of which proves that Christian society is founded upon the profession of Christ; and not only Scripture, but the laws of right reason, dictate this, that some rules and orders must be observed for the founding of all society, which must be consented to by all that will be of it. Hence, it is essential to own Christ as the Lord and head of Christians for the founding of Christian society.

(2.) The Scriptures have declared that this faith gives the professors of it a right to baptism, as in the case of the eunuch (Acts 8), when he demanded why he might not be baptized. Philip answereth, that if he believed with all his heart, he might; the eunuch, thereupon confessing Christ, was baptized.

Now, that baptism is essential to church-communion, I prove from 1 Corinthians 12, where we shall find the apostle labouring to prevent an evil use that might be made of spiritual gifts, as thereby to be puffed up; and to think that such as wanted them, were not of the body, or to be esteemed members; he thereupon resolves, that whoever did confess Christ, and own him for his head, did it by the Spirit (v 3), though they might not have such a visible manifestation of it as others had; and therefore they ought to be owned as members, as appears (v 23). And not only because they have called him Lord by the Spirit, but because they have, by the guidance and direction of the same Spirit, been baptized (v 13): 'For by one Spirit we are all baptized into one body,' &c. I need not go about to confute that notion that some of late have had of this text, viz., that the baptism here spoken of is the baptism of the Spirit, because you have not owned and declared that notion as your judgment; but on the contrary, all of you that I have ever conversed with, have declared it to be understood of baptism with water, by the direction of the Spirit. If so, then it follows that men and women are declared members of Christ's body by baptism, and cannot be by Scripture reputed and esteemed so without it; which further appears from Romans 6:5, where men, by baptism, are said to be planted into 'the likeness of his death.' And (Col 2:12), we are said to be 'buried with him by baptism.' All which, together with the consent of all Christians (some few in these late times excepted), do prove that baptism is necessary to the initiating persons into the church of Christ.

(3.) Holiness of life is essential to church-communion, because it seems to be the reason why Christ founded a church in the world, viz., that men might thereby be watched over and kept from falling; and that if any be overtaken with a fault, he that is spiritual might restore him.

That by this means men and women might be preserved, without blame, to the coming of Christ; and 'the grace of God teacheth us to deny ungodliness and worldly lusts, and to live soberly and uprightly in this present evil world' (Titus 2:11,12). 'And let every one that nameth the name of Christ depart from iniquity' (2 Tim 2:19). And James tells us, speaking of the Christian religion, that 'pure religion, and undefiled, before God—is to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world' (James 1:27). From all which, together with many more texts that might be produced, it appears that an unholy and profane life is inconsistent with Christian religion and society, and that holiness is essential to salvation and church-communion; so that these three things—faith, baptism, and a holy life, as I said before, all churches must agree and unite in, as those things which, when wanting, will destroy their being. And let not any think, that when I say believing the Son of God died for the sins of men is essential to salvation and church-communion, that I hereby would exclude all other articles of the Christian creed as not necessary, as the belief of the resurrection of the dead and eternal judgment, &c.; which, for want of time, I omit to speak particularly to, and the rather because I understand this great article, of believing the Son of God died for the sins of men, is comprehensive of all others, and is that from whence all other articles may easily be inferred.

And here I would not be mistaken, as though I held there were nothing else for Christians to practise, when I say this is all that is requisite to church-communion; for I very well know that Christ requires many other things of us after we are members of his body, which, if we knowingly or maliciously refuse, may be the cause, not only of excommunication, but damnation. But yet these are such things as relate to the wellbeing, and not to the being, of churches; as laying on of hands, in the primitive times, upon believers, by which they did receive the gifts of the Spirit—this, I say, was for the increase and edifying of the body, and not that thereby they might become of the body of Christ, for that they were before. And do not think that I believe laying on of hands was no apostolical institution, because I say men are not thereby made members of Christ's body, or because I say that it is not essential to church-communion. Why should I be thought to be against a fire in the chimney, because I say it must not be in the thatch of the house? 

Consider, then, how pernicious a thing it is to make every doctrine, though true, the bound of communion; this is that which destroys unity, and, by this rule, all men must be perfect before they can be in peace. For do we not see daily, that as soon as men come to a clearer understanding of the mind of God, to say the best of what they hold, that presently all men are excommunicable, if not damnable, that do not agree with them. Do not some believe and see that to be pride and covetousness, which others do not, because, it may be, they have more narrowly and diligently searched into their duty of these things than others have? What then? must all men that have not so large an acquaintance of their duty herein be excommunicated? Indeed, it were to be wished that more moderation in apparel and secular concernments were found among churches; but God forbid, that if they should come short herein, that we should say, as one lately said, that he could not communicate with such a people, because they were proud and superfluous in their apparel.

Works of John Bunyan: AN EXHORTATION TO PEACE AND UNITY 954

 

'Endeavouring to keep the unity of the Spirit in the bond of peace.'—Ephesians 4:3

Beloved, religion is the great bond of human society, and it were well if itself were kept within the bond of unity; and that it may so be, let us, according to the text, use our utmost endeavours to keep the unity of the Spirit in the bond of peace.'

These words contain a counsel and a caution: the counsel is, 'That we endeavour the unity of the Spirit'; the caution is, 'That we do it in the bond of peace': as if he should say, I would have you live in unity; but yet I would have you to be careful that you do not purchase unity with the breach of charity. Let us, therefore, be cautioned that we do not so press after unity in practice and opinion as to break the bond of peace and affection.

In the handling of these words, I shall observe this method: First, I shall open the sense of the text. Second, I shall show wherein this unity and peace consist. Third, I shall show you the fruits and benefits of it, together with nine inconveniencies and mischiefs that attend those churches where unity and peace are wanting. Fourth, and lastly, I shall give you twelve directions and motives for the obtaining of it.

First, As touching the sense of the text; when we are counselled to keep the unity of the Spirit, we are not to understand the Spirit of God as personally so considered; because the Spirit of God, in that sense, is not capable of being divided; and so there would be no need for us to endeavour to keep the unity of it.

By the unity of the Spirit, then, we are to understand that unity of mind which the Spirit of God calls for, and requires Christians to endeavour after; hence it is that we are exhorted by 'one spirit, with one mind striving together for the faith of the gospel' (Phil 1:27).

But farther, the apostle in these words alludes to the state and composition of a natural body; and doth thereby inform us that the mystical body of Christ holds an analogy with the natural body of a man. As,

1. In the natural body, there must be a spirit to animate it; for 'the body without the spirit is dead' (James 2:26). So it is in the mystical body of Christ; the apostle no sooner tells us of that one body, but he minds us of that 'one spirit' (Eph 4:4).

2. The body hath 'joints and bands' to unite all the parts; so hath the mystical body of Christ (Col 2:19). This is that bond of peace mentioned in the text, as also in Ephesians 4:16, where 'the whole body' is said to be 'fitly joined together, and compacted by that which every joint supplieth.'

3. The natural body receives counsel and nourishment from the head; so doth the mystical body of Christ. He is their counsellor, and him they must hear; he is their head, and him they must hold: hence it is that the apostle complaineth (Col 2:19), of some that did 'not hold the head, from which all the body by joints and bands hath nourishment.'

4. The natural body cannot well subsist, if either the spirit be wounded or the joints broken or dislocated; the body cannot bear a wounded or broken spirit; 'A broken spirit drieth the bones' (Prov 17:22), and 'a wounded spirit who can bear?' (Prov 18:14). And on the other hand, how often has the disjointing of the body, and the breakings thereof, occasioned the expiration of the spirit? In like manner, it fares with the mystical body of Christ: how do divided spirits break the bonds of peace, which are the joints of this body! And how doth the breakings of the body and church of Christ wound the spirit of Christians, and oftentimes occasion the spirit and life of Christianity to languish, if not to expire! How needful is it, then, that we endeavour 'the unity of the spirit in the bond of peace?'

Second, I now come to show you wherein this unity and peace consists, and this I shall demonstrate in five particulars. 1. This unity and peace may consist in the ignorance of many truths, and in the holding of some errors; or else this duty of peace and unity could not be practicable by any on this side perfection. But we must now endeavour the unity of the Spirit, 'till we all come in the unity of the faith, and of the knowledge of the Son of God' (Eph 4:13). Because now, as the apostle saith, 'we know in part, and we prophesy in part,' and 'now we see through a glass, darkly' (1 Cor 13:12). And as this is true in general, so we may find it true if we descend to particular instances: the disciples seemed to be ignorant of that great truth which they had often, and in much plainness, been taught by their Master once and again, viz., that his kingdom was not of this world, and that in the world they should suffer and be persecuted, yet in Acts 1:6 we read, that they asked of him if he would 'at this time restore again the kingdom to Israel?' thereby discovering that Christ's kingdom, as they thought, should consist in his temporal jurisdiction over Israel, which they expected should now commence and take place amongst them. 

Again, our Lord tells them that he had many things to say, and these were many important truths which they could not now bear (John 16:12). And that these were important truths appears by the 10th and 11th verses, where he is discoursing of righteousness and judgment; and then adds, that he had yet many things to say which they could not bear; and thereupon promises the Comforter to lead them into ALL TRUTH; which implies that they were yet ignorant of many truths, and consequently held divers errors; and yet for all this he prays for, and presses them to their great duty of peace and unity (John 14:27; 17:21). To this may be added that of Hebrews 5:11, where the author saith, He had many things to say of the priestly office of Christ, which, by reason of their dulness, they were not capable to receive; as also that in Acts 10, where Peter seems to be ignorant of that truth, viz., that the gospel was to be preached to all nations; and contrary hereunto, he erred in thinking it unlawful to preach amongst the Gentiles. I shall add two texts more; one is Acts 19:2, where we read, That those disciples which had been discipled and baptized by John, were yet ignorant of the Holy Ghost, and knew not, as the text tells us, 'whether there be any Holy Ghost,' or no; though John did teach constantly, that he that should come after him, should baptize with the Holy Ghost and fire. From hence we may easily and plainly infer that Christians may be ignorant of many truths by reason of weak and dull capacities and other such impediments, even while those truths are with much plainness delivered to them. Again, we read (Heb 5:13) of some that were 'unskillful in the word of righteousness,' who nevertheless are called babes in Christ, and with whom unity and peace are to be inviolably kept and maintained

Works of John Bunyan: AN EXHORTATION TO PEACE AND UNITY 953

This treatise was first published in 1688, after Bunyan's death, at the end of the second edition of the Barren Fig Tree, with a black border around the title. It was continued in the third edition of 1692, but was subsequently omitted, although the Barren Fig Tree was printed for the same publisher. It has been printed in every edition of Bunyan's Works. Respect for the judgment of others leads me to allow it a place in the first complete edition, although I have serious doubts whether it was written by him, for these reasons:—

1. It appears to have been totally unknown to his personal friends, Charles Doe and others, who very carefully gathered up, not only all his published works, but his manuscripts also. An interesting list of these was given in the 'Struggler,' 1691. Nor is it found in any publisher's list of Bunyan's Works.

2. The style is not that of Bunyan, nor is it even Bunyanish. It has none of those striking remarks that render all his treatises so deeply interesting.

3. The author introduces scraps of Latin references to 'Machiavell,' to the 'learned Stillingfleet,' and to ancient heathen writers. The frequent recurrence of the words, 'as a certain learned man observes,' is very foreign to Bunyan's manner of confirming his sentiments. 'Thus saith the Lord,' is the seal of his testimony.

4. Misapplication of Scripture (Acts 9:31) as if the 'rest' was from internal dissensions, when in fact it was from external persecution.

5. The terms 'infallible,' 'excommunication,' and 'reason' are used in a way not at all Bunyanish.

6. How would his spirit have been grieved at a sentence which occurs: 'Would a heathen god refuse to answer such prayers in which the supplicants were not agreed; and shall we think the true God will answer them?' Do stocks or stones answer prayers?

7. Bunyan's peculiar practice of admitting all the Lord's children to the Lord's table; all such as he hoped were spiritually baptized, without reference to water-baptism, is here directly opposed. The author refers to 1 Corinthians 12:13 on which text he says—'I need not go about to confute that notion that some of late have had of this text, viz., that the baptism here spoken of is the baptism of the Spirit, because you have not owned and declared that notion as your judgment, but on the contrary.' The fact is, that Bunyan is one of those here noticed as 'some of late,' and his church did hold that judgment. His comment on this text is, 'not of water, for by one SPIRIT are we all baptized into one body.'—Reason of my Practice. And in his 'Differences about Water-Baptism no Bar to Communion,' he thus argues upon that text, 'Here is a baptism mentioned by which they are initiated into one body; now that this is the baptism of water is utterly against the words of the text; for by one SPIRIT we are all baptized into one body.'—' It is the unity of the Spirit, not water, that is intended.' Bunyan was the great champion for the practice of receiving all to church-communion who God had received in Christ, without respect to water-baptism; and had he changed his sentiments upon a subject which occasioned him so much hostility, even from his Baptist brethren, it would have been heralded forth as a triumph.

In 1684, four years prior to his death, he republished these sentiments in the first edition of 'A Holy Life the Beauty of Christianity'; his words are—'Men are wedded to their opinions more than the law of grace and love will permit. Here is a Presbyter, here an Independent, a Baptist, so joined each man to his own opinions, that they cannot have that communion one with another, as by the testament of the Lord Jesus they are commanded and enjoined.' Bunyan, there can be no doubt, lived and died in the conviction that differences were permitted among Christians to stimulate them to search the Scriptures, and to exercise the grace of forbearance, as was the case in the primitive churches, in their disputes about meats and days, and even as to whether the Gentiles were to be visited with the gospel.

8. Bunyan is ever pressing the duty of private judgment in all the affairs of religion; not to be scared with the taunts of 'schism,' 'division-makers,' 'new separatists,' 'wiser than your teachers,' and similar arrows, drawn from Satan's quiver, which occur in this exhortation.

Judging from the style—the reference to the laying on of hands—the Latin quotations, and those from learned men, it appears somewhat like the pen of D'Anvers, who answered Bunyan upon the question—Whether water-baptism is a scriptural term of communion? It is, however, now faithfully reprinted, that our readers may form their own judgment.

Hackney, New-Year's Day, 1850 GEORGE OFFOR.

 

Works of John Bunyan: SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS. 952

 

FIRST, A Creator! Nothing can die under a Creator's hands. A Creator can sustain all. A Creator can, as a Creator, do what he pleases. "The Lord, the everlasting God, the Creator of the ends of the earth, fainteth not, neither is weary" (Isa 40:28).

The cause of God, for which his people suffer, had been dead and buried a thousand years ago, had it not been in the hand of a Creator. The people who have stood by his cause had been out of both as to persons, name, and remembrance, had they not been in the hand of a Creator. Who could have hoped, when Israel was going in, even into the mouth of the Red Sea, that ever his cause, or that people, should have revived again. A huge host of the Egyptians were behind them, and nothing but death before and on every hand of them; but they lived, they flourished, they outlived their enemies, for they were in the hand of a Creator.

Who could have hoped that Israel should have returned again from the land, from the hand, and from under the tyranny of the king of Babylon? They could not deliver themselves from going thither, they could not preserve themselves from being diminished when they came there, their power was gone, they were in captivity, their distance from home was far, their enemies possessed their land, their city of defence was ruined, and their houses burned down to the ground; and yet they came home again: there is nothing impossible to a Creator.

Who could have thought that the three children could have lived in a fiery furnace? Could Daniel have been safe among the lions? Could Jonah have come home to his country when he was in the whale's belly? Or that our Lord should have risen again from the dead? But what is impossible to a Creator?

This, therefore, is a rare consideration for those to let their hearts be acquainted with those who suffer according to the will of God, and that have committed the keeping of their souls to him in well-doing. They have a Creator to maintain and uphold their cause, a Creator to oppose its opposers. And hence it is said, all that burden themselves with Jerusalem "shall be cut in pieces, though all the people of the earth be gathered together against it" (Zech 12:3).

SECOND, A Creator! A Creator can not only support a dying cause, but also fainting spirits. For as he fainteth not, nor is weary, so "he giveth power to the faint, and to them that have no might he increaseth strength" (Isa 40:29). He is the God of the spirits of all flesh, and has the life of the spirit of his people in his own hand. Spirits have their being from him; he is the Father of spirits. Spirits are made strong by him, nor can any crush that spirit that God the Creator will uphold.

Is it not amazing to see one poor inconsiderable man, in a spirit of faith and patience, overcome all the threatenings, cruelties, afflictions, and sorrows that a whole world can lay upon him? None can quail43 him, none can crush him, none can bend down his spirit. None can make him forsake what he has received from God, a commandment to hold fast. His holy, harmless, and profitable notions, because they are spiced with grace, yield to him more comfort, joy, and peace, and do kindle in his soul so goodly a fire of love to, and zeal for God, that all the waters of the world shall never be able to quench.

Ay, say some, that is because he is headstrong, obstinate, and one that will hear no reason. No, say I, but it is because his spirit is in the hand, under the conduct and preservation, of a Creator. A Creator can make spirits, uphold spirits, and make one spirit stronger than all the spirits of the world to cast down. To stand, I say, in a way of patient enduring in well-doing, against all that hell can do to suppress.

THIRD, A Creator! A Creator can bring down the spirits that oppose and make them weak and unstable as water. The Lord, the everlasting God, the Creator of the ends of the earth, fainteth not, nor is weary; there is no searching of his understanding. He gives power to the faint, and to those that have no might, he increaseth strength; now mark, even the young shall faint and be weary, and the young men shall utterly fall. A Creator can dash the spirits of the enemies with fear. God can put them in fear, and make them know that they are men and not God, and that their horses are flesh and not spirit. When the enemy came to take Jesus Christ, their spirits fainted, their hearts died in them; they went backwards, and fell to the ground. They had to work hard to strengthen their spirits to a sufficiency of boldness and courage, though they brought halberds, staves, swords, and weapons with them, to take a naked44 man (John 18:3-7).

And although this is that which is not so visible to the world as some other things are, yet I believe that God treads down the spirits of men in a day when they afflict his people, oftener than we are aware of, or than they are willing to confess. How was the hostile spirit of Esau trodden down by God when he came out to meet his poor, naked brother, with no less than four hundred armed men? He fainted before his brother, and instead of killing, kissed him (Gen 33:4). How was the bloody spirit of Saul trodden down, when David met him at the mouth of the cave, and also at the hill Hachilah (1 Sam 24; 26)? God is a Creator, and as a Creator, is a spirit maker, a spirit reviver, a spirit destroyer; he can destroy body and soul in hell (Luke 12:5).

FOURTH, A Creator! As a Creator, he is over all arts, inventions, and crafts of men that are set on work to destroy God's people, whether they be soldiers, excellent orators, or any other whatsoever; we will single out one—the smith, that roaring fellow, who with his coals and his bellows makes a continual noise. "I have created the smith," said God, "that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy" (Isa 54:16). The smith, what is he? I answer, an idol maker, a promoter of false worship, and one that makes instruments of cruelty, therewith to help to suppress the true [worship] (Isa 41:7; 44:12; 46:6).

"I have created the smith," saith God, "that bloweth the coals in the fire." The idol inventor, the idol maker, the supporter of idol worship, he is my creature, saith God, to teach that he has power to reach him, and to command his sword to approach him at his pleasure, notwithstanding his roaring with his bellows, and his coals in the fire. So then, he cannot do what he will in the fire, nor with his idol when he has made it; the instrument, also that he makes for the defence of his idol, and for the suppressing of God's true worship, shall not do the thing for which it is designed by him. And so the very next verse saith: "No weapon that is formed against thee shall prosper, and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord" (Isa 54:17). And the text saith moreover, I have created the waster to destroy. The waste, what is that? Why, the smith makes an idol, and God has made the rust; the smith makes a sword, and God has made the rust. The rust eats them up, the moth shall eat them up, the fire shall devour them. "The wicked," saith the Psalmist, "have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. Their sword shall enter into their own heart, and their bows shall be broken" (Psa 37:14,15).

All this can God do, because he is a Creator, and none but God can do it. Wherefore by this peculiar title of Creator, the apostle prepareth support for suffering saints, and also shows what a good conclusion is like to be made with them that suffer for righteousness' sake, according to his will; and that commit the keeping of their souls to him in well-doing, as unto a faithful Creator.

FIFTH, A Creator! A Creator can make such provision for suffering people, in all respects, as shall answer all their wants. Have they lost their peace with the world? Have they no more peace with this world? Why, a Creator can make, create peace, can create peace, peace; peace with God, and peace with his conscience; and that is better than all the peace that can be found elsewhere in the world (Isa 57:19). Have they lost a good frame of heart? Do they want the right frame of spirit? Why, though this is to be had nowhere in the world, yet a Creator can help them to it (Psa 51:10). Have they lost their spiritual defence? Do they lie too open to their spiritual foes? Why, this Creator can help. "And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence." (Isa 4:5)

This is the work of the Spirit; for though the Spirit itself be uncreated, yet all the holy works of it in the heart are verily works of creation. Our new man is a creation; our graces are a creation; our joys and comforts are a creation (2 Cor 5:17,18; Eph 4:24; Isa 65:17-19). Now a creation none can destroy but a Creator; wherefore here is comfort. But again, God hath created us in Christ Jesus; that is another thing. The sun is created in the heavens; the stars are created in the heavens; the moon is created in the heavens. Who can reach them, touch them, destroy them, but the Creator? Why, this is the case of the saint; because he has to do with a Creator, he is fastened to Christ; yea, is in him by an act of creation (Eph 2:10), so that unless Christ and the creation of the Holy Ghost can be destroyed, he is safe that is suffering according to the will of God, and that hath committed the keeping of his soul to him in well-doing, as unto a faithful Creator. And this I would have you consider moreover; the man that suffereth according to the will of God, committeth not such a soul to this Creator as dwells in carnal men—a naked soul, a graceless soul, a soul that has nothing in it but sin; but he commits a converted soul, a regenerate soul, a soul adorned, beautified, and sanctified, with the jewels, and bracelets, earrings, and perfumes of the blessed Spirit of grace. And I say again, this is the work of a Creator, and a Creator can maintain it in its gallantry,

Works of John Bunyan: SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS. 951

 

This, I say, is that which puts us to it, but it is to try, as I said, our graces, and to make heaven the sweeter to us. To come frighted and hard pursued thither, will make the safety there the more with exceeding gladness to be embraced. And I say, get thy heart yet more possessed with the power of godliness; that the love of righteousness may be yet more with thee. For this blessedness, this happiness, he shall be sure of, that suffereth for righteousness' sake.

3. Since the rod is God's as well as the child, let us not look upon our troubles as if they came from and were managed only by hell. It is true, a persecutor has a black mark upon him, but yet the Scriptures say that all the ways of the persecutor are God's (Dan 5:23). Wherefore as we should, so again we should not, be afraid of men: we should be afraid of them, because they will hurt us; but we should not be afraid of them, as if they were let loose to do to us, and with us, what they will. God's bridle is upon them, God's hook is in their nose: yea, and God has determined the bounds of their rage, and if he lets them drive his church into the sea of troubles, it shall be but up to the neck, and so far it may go, and not be drowned (2 Kings 19:28; Isa 37:29; 8:7,8). I say the Lord has hold of them, and orders them; nor do they at any time come out against his people but by his licence and commission how far to go, and where to stop. And now for two or three objections:—

1. Object. But may we not fly in a time of persecution? Your pressing upon us, that persecution is ordered and managed by God, makes us afraid to fly.

Answ. First, having regard to what was said afore about a call to suffer; thou mayest do in this even as it is in thy heart. If it is in thy heart to fly, fly: if it be in thy heart to stand, stand. Anything but a denial of the truth. He that flies, has warrant to do so; he that stands, has warrant to do so. Yeah, the same man may both fly and stand, as the call and working of God with his heart may be. Moses fled (Exo 2:15), Moses stood (Heb 11:27). David fled (1 Sam 19:12), David stood (24:8). Jeremiah fled (Jer 37:11,12), Jeremiah stood (38:17). Christ withdrew himself (Luke 9:10), Christ stood (John 18:1-8). Paul fled (2 Cor 11:33), Paul stood (Acts 20:22,23).

There are therefore few rules in this case. The man himself is best able to judge concerning his present strength, and what weight this or that argument has upon his heart to stand or fly. I should be loath to impose upon any man in these things; only, if thou fliest, take two or three cautions with thee:—

(1.) Do not fly out of a slavish fear, but rather because flying is an ordinance of God, opening a door for the escape of some, which door is opened by God's providence, and the escape countenanced by God's Word (Matt 10:23).

(2.) When thou art fled, do as much good as thou canst in all quarters where thou comest, for therefore the door was opened to thee, and thou bid to make thy escape (Acts 8:1-5).

(3.) Do not think thyself secure when thou art fled; it was providence that opened the door, and the Word that did bid thee escape: but whither, and wherefore, that thou knowest not yet. Uriah the prophet fled into Egypt, because there dwelt men that were to take him, that he might be brought again to Jerusalem to die there (Jer 26:21).

(4.) Shouldest thou fly from where thou art, and be taken in another place; the most that can be made of it—thy taking the opportunity to fly, as was propounded at first—can be but this, thou wast willing to commit thyself to God in the way of his providence, as other good men have done, and thy being now apprehended has made thy call clear to suffer here or there, the which before thou wert in the dark about.

(5.) If, therefore, when thou hast fled, thou art taken, be not offended at God or man: not at God, for thou art his servant, thy life and thy all are his; not at man, for he is but God's rod, and is ordained, in this, to do thee good. Hast thou escaped? Laugh. Art thou taken? Laugh. I mean, be pleased which way soever things shall go, for that the scales are still in God's hand.

(6.) But fly not, in flying, from religion; fly not, in flying, for the sake of a trade; fly not, in flying, that thou mayest have ease for the flesh: this is wicked, and will yield neither peace nor profit to thy soul; neither now, nor at death, nor at the day of judgment.

2. Object. But if I fly, some will blame me: what must I do now?

Answ. And so many others if thou standest; fly not, therefore, as was said afore, out of a slavish fear; stand not, of a bravado. Do what thou dost in the fear of God, guiding thyself by his Word and providence; and as for this or that man's judgment, refer thy case to the judgment of God.

3. Object. But if I be taken and suffer, my cause is like to be clothed with scandals, slanders, reproaches, and all manner of false, and evil speakings; what must I do?

Answ. Saul charged David with rebellion (1 Sam 22:8,13). Amos was charged with conspiring against the king (Amos 7:10). Daniel was charged with despising the king; and so also were the three children (Dan 6:13; 3:12). Jesus Christ himself was accused of perverting the nation, of forbidding to give tribute to Caesar, and of saying that himself was Christ a king (Luke 23:2). These things therefore have been. But,

(1.) Canst thou, after a due examination of thyself, say that as to these things thou art innocent and clear? I say, will thy conscience justify thee here? Hast thou made it thy business to give unto God the things that are God's, and unto Caesar the things that are his, according as God has commanded? If so, matter not what men shall say, nor with what lies and reproaches they slander thee, but for these things count thyself happy. Blessed are ye, when men shall revile you—and shall say all manner of evil against you falsely (lying) for my sake (saith Christ). Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you (Matt 5:11,12). Comfort thyself therefore in the innocency of thy soul, and say, I am counted a rebel, and yet am loyal; I am counted a deceiver, and yet am true (1 Sam 24:8-12, 2 Cor 6:8). Also refer thy cause to the day of judgment; for if thou canst rejoice at the thoughts that thou shalt be cleared of all slanders and evil speakings then, that will bear up thy heart as to what thou mayest suffer now. The answer of a good conscience will carry a man through hell to heaven. Count these slanders part of thy sufferings, and those for which God will give thee a reward, because thou art innocent, and for that they are laid upon thee for thy profession's sake. But if thou be guilty, look to thyself; I am no comforter of such.

[Third, The Good Effect Of Committing The Soul To God's Keeping.]

I come now to speak to the third and last part of the text, namely, of the good effect that will certainly follow to those that, after a due manner, shall take the advice afore given. "Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator."

Two things from the last clause of the text lie yet before us. And they are they by which will be shown what good effect will follow to those that suffer according to the will of God, and that commit their souls to his keeping. 1. Such will find him to themselves a Creator. 2. They will find him a faithful Creator. "Let them commit the keeping of their souls to him, as unto a faithful Creator."

In this phrase, a Faithful Creator, behold the wisdom of the Holy Ghost, how fitly and to the purpose he speaketh. King is a great title, and God is sometimes called a King; but he is not set forth by this title here, but by the title of a Creator; for it is not always in the power of a king to succour and relieve his subjects, who are suffering for his crown and dignity. Father is a sweet title—a title that carrieth in it an intimation of a great deal of bowels and compassion, and God is often set forth also by this title in the holy Scriptures. But so he is not here, but rather as a Creator. For a father, a compassionate father, cannot always help, succour, or relieve his children, though he knows they are under affliction! Oh! But a Creator can. Wherefore, I say, he is set forth here under the title of Creator.

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Seventh, as all these pass through the hand of God, and come not to us but by his will, so HOW as also LONG is really determined as any of them all. It is not in man, but God, to set the time how long the rod of the wicked shall rest upon the lot of the righteous. Abraham must be informed of this. "Abraham," says God, "know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years" (Gen 15:13). So the thraldom of Israel in Babylon was not only in the general appointed, but the time prefixed, how long (Jer 25:11,12; 29:10). The time of the beast's reign and of the witnesses walking in sackcloth are punctually fixed, and that beyond which they cannot go (Rev 11, 12, 13).

I know these are generals, and respect the church in the bulk of it, and not particular persons. But, as was hinted afore, we must argue from the greater to the lesser, that is, from four hundred years to ten days, from ten days to three, and so from the church in general to each particular member, and to the time and nature of their sufferings (Rev 2:10; Hosea 6:2; Acts 23:11).

And thus, in a word or two, I have finished the first two parts of the text, and showed you what there is in Peter's counsel and advice; and showed you also, to whom his advice is given: in which last, as you see, I have showed you both what the will of God is, and what to suffer according to it. And particularly, I have, in a few words, handled this last, to show you that our sufferings are ordered and disposed by him, that you might always, when you come into trouble for his name, not stagger nor be at a loss, but be stayed, composed, and settled in your minds, and say, "The will of the Lord be done" (Acts 21:14). I will also say unto you this by the way, that the will of God doth greatly work, even to order and dispose of the spirits of Christians, in order to willingness, disposedness, readiness, and resignation of ourselves to the mind of God. With respect to this, were those words last recited spoken? Paul saw that he had a call to go up to Jerusalem, there to bear his testimony for Christ and his gospel; but those unto whom he made known his purpose entreated him, with much earnestness, not to go up thither, for that, as they believed, it would endanger his life. But he answereth, What, mean ye to weep, and to break my heart? for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, says Luke, we ceased, saying, "The will of the Lord be done." From what has thus been discoursed, many things will follow; as,

1. That the rod, as well as the child, is God's; persecutors, as well as the persecuted, are his, and he has his own designs upon both. He has raised them up and has ordered them for himself and for the work he has for them to do. Hence Habakkuk, speaking of the church's enemies, saith, "Thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction" (Hab 1:12). And, therefore, they are in other places called the rod of God's anger; his staff (Isa 10:5), his hand; his sword (Psa 17:13,14).

Indeed, to be thus disposed of is a sad lot; the lot is not fallen to them in pleasant places, they have not the goodly heritage, but the judgments of God are a great deep. The thing formed may not say to him that formed it, Why hast thou made me thus? To be appointed, to be ordained, to be established, to be a persecutor, and a troubler of God's church—O tremendous judgment! O amazing anger!

Three things the people of God should learn from hence.

(1.) Learn to pity and bewail the condition of the enemy; I know thou canst not alter the counsel of God; appointed they are, established they are for their work, and do it they must and shall. But yet it becomes them that see their state, and that their day is coming, to pity and bewail their condition, yea, and to pray for them too; for who knows whether it is determined that they should remain implacable to the end, as Herod; or whether they may through grace obtain repentance of their doings, with Saul. And I say again, if thy prayer should have a casting hand in the conversion of any of them, it would be sweet to thy thoughts when the scene is over.

(2.) Never grudge them their present advantages. "Fret not thyself because of evil men, neither be thou envious at the workers of iniquity" (Prov 24:19). Fret not, though they spoil thy resting-place. It is God that has bidden them do it, to try thy faith and patience thereby. Wish them no ill with what they get of thine; it is their wages for their work, and it will appear to them ere long that they have earned it dearly. Their time is to rejoice, but as in a moment, in what thus is gotten by them; and then they, not repenting, are to perish forever, like their own dung (Job 20:5-7). Poor man, thou that hast thy time to be afflicted by them, that thy golden graces may shine the more, thou art in the fire, and they blow the bellows. But wouldest thou change places with them? Wouldest thou sit upon their place of ease? Dost thou desire to be with them (Prov 24:1)? O rest thyself contented; in thy patience possess thy soul, and pity and bewail them in the condition in which they are.

(3.) Bless God that thy lot did fall on the other side, namely, to be one that should know the truth, profess it, suffer for it, and have grace to bear thee up thereunder, to God's glory, and thy eternal comfort. This honour has not all his saints; all are not counted worthy thus to suffer shame for his name. Do this, I say, though they get all, and leave thee nothing but the shirt on thy back, the skin on thy bones, or a hole in the ground to be put in (Heb 11:23-26).

2. Labour to be patient under this mighty hand of God, and be not hasty to say, When will the rod be laid aside? mind thou thy duty, which is to let patience have its perfect work. And bear the indignation of the Lord, because thou hast sinned against him, until he please to awake, to arise, and to execute judgment for thee (Micah 7:9). But to pass this. Are things thus ordered? Then this should teach us that there is a cause. The rod is not gathered without a cause; the rod is fore-determined, because the sin of God's people is foreseen, and ofttimes the nature of the sin, and the anger of the Father, is seen in the fashion of the rod. The rod of my anger, saith God. A bitter and hasty nation must be brought against Jerusalem; an enemy fierce and cruel must be brought against the land of Israel. Their sins called for such a rod, for their iniquities were grievous (Hab 1:6).

This should teach us with all earnestness to be sorry for our sins, and to do what we can to prevent these things, by falling upon our faces in a way of prayer before God. If we would shorten such days, when they come upon us, let us be lovers of righteousness, and get more of the righteousness of faith, and of compliance with the whole will of God into our hearts. Then I say, the days shall be shortened, or we fare as well, because the more harmless and innocent we are, and suffer, the greater will our wages, our reward, and glory be, when pay-day shall come; and what if we wait a little for that?

These things are sent to better God's people, and to make them white, to refine them as silver, and to purge them as gold, and to cause that they that bear some fruit, may bring forth more: we are afflicted, that we may grow (John 15:2). It is also the will of God, that they that go to heaven should go thither hardly or with difficulty. The righteous shall scarcely be saved. That is, they shall, but yet with great difficulty, so that it may be the sweeter. Now that which makes the way to heaven so strait, so narrow, so hard, is the rod, the sword, the persecutor, that lies in the way, that marks where our haunt is, that mars our path, digs a pit, and that sets a net, a snare for us in the way (1 Sam 23:22; Job 30:12-14; Psa 9:15; 31:4; 35:7; 119:110; 140:5; 142:3).

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Second, as God has appointed who shall suffer, so he has appointed WHEN they shall suffer for his truth in the world. Sufferings for such and such a man are timed, as to when he shall be tried for his faith. Hence, when Paul was afraid, at Corinth, that the heathens would fall about his ears, the Lord spake to him by night in a vision, saying, "Be not afraid, but speak, and hold not thy peace; for I am with thee, and no man shall set on thee to hurt thee" (Acts 18:9,10). His time of suffering had not yet come. It is also said concerning Jesus Christ, that even then when "they sought to take him, no man laid hands on him, because his hour was not yet come" (John 7:30). The times, then, and the seasons, even for the sufferings of the people of God, are not in the hands of their enemies, but in the hand of God; as David said, "My times are in thy hand." By the will of God, then, it is that such shall suffer at, but not until, that time. But,

Third, as God has appointed who and when, so he has appointed WHERE this, that, or the other good man shall suffer. Moses and Elias, when they appeared on the holy mount, told Jesus of the sufferings which he should accomplish at Jerusalem. Jerusalem was the place assigned for Christ to suffer; also, there must the whole of his sufferings be accomplished (Luke 9:30,31). The saints are sprinkled by the hand of God here and there, as salt is sprinkled upon meat to keep it from stinking. And as they are thus sprinkled, that they may season the earth; so, accordingly, where they must suffer is also appointed for the better confirming of the truth. Christ said, it could not be that a prophet should "perish out of Jerusalem" (Luke 13:33). But why could it not be that they should perish elsewhere? Were there no enemies but in Jerusalem? Were there no good men but at Jerusalem? No, no; that was not the reason. The reason was that God had appointed them to suffer there. So then, who, when, and where is at the will of God, and they, accordingly, are ordered by that will.

Fourth, as God has appointed who, when, and where, so he has also appointed WHAT KIND of sufferings this or that saint shall undergo, at this place and at such a time. God said that he would show Paul beforehand how great things he should suffer for his sake (Acts 9:16). And it is said that Christ did signify to Peter beforehand "by what death he should glorify God" (John 21:19). When Herod had beheaded John the Baptist, and when the Jews had crucified Christ, it is said that they had but fulfilled what was "written of them" (Mark 9:13; Acts 13:29). Our sufferings, as to the nature of them, are all writ down in God's book; and though the writing seem as unknown characters to us, yet God understands them very well. Some of them they shall kill and crucify, and some of them they shall scourge in their synagogue, "and persecute them from city to city" (Matt 23:34). Shall God, think you, say, some of them they shall serve thus, and some of them they shall do so to; and yet not allot which some to this, and which to that, and which to the other trial?

Doubtless our sufferings fall by the will of God unto us, as they fell of old upon the people of Jerusalem. It was appointed by God who of them should die of hunger, who with sword, who should go into captivity, and who should be eaten up of beasts (Jer 15:2,3). So is the case here, namely, as God has appointed who, when, where, and the like, so he has, also, what manner of sufferings this or that good man shall undergo for his name. Let it then be concluded, that hitherto it appears, that the sufferings of saints are ordered and disposed by the will of God. But,

Fifth, as all this is determined by the will of God, so it is also appointed FOR WHAT TRUTH this or that saint shall suffer this or that kind of affliction. Every saint has his course, his work, and his testimony, as is allotted him of God (Mark 13:34). John had a course, a testimony to fulfil for God (Acts 13:25), and so had holy Paul (2 Tim 4:6,7), and so has every saint: also, he that is to suffer has his truth appointed him to suffer for. Christ had a truth peculiar to himself to bear witness to in a way of suffering (Mark 14:61,62). John had a truth peculiar to himself to bear witness to in a way of suffering (Mark 6:17,18). Stephen also had a truth, diverse from them both, to which he bore a holy testimony, and for which he bravely died (Acts 7:51-53).

If you read the book of Acts and Monuments, you may see a goodly variety as to this, and yet in all a curious harmony. Some are there said to suffer for the Godhead, some for the manhood, some for the ordinances of Christ, and some laid down their lives for the brethren. And thus far we see that he that suffers for righteousness' sake, suffers, in this sense, according to the will of God.

Sixth, as it is appointed who, when, where, what kind, and for what truth, by the will of God, this and that saint should suffer; so also it is appointed BY WHOSE HAND this, or that man shall suffer for this or that truth. It was appointed that Moses and Israel should suffer at the hand of Pharaoh. And for this very purpose, said God, have I raised thee up, that is, to be a persecutor, and to reap the fruits thereof (Exo 9:16). It was also determined that Christ should suffer by the hand of Herod and Pontius Pilate; "For of a truth," said they, "against thy holy child Jesus—both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done" (Acts 4:27).

These are great instances, from which we may gather how all these things are ordered from thence down hitherto. For if a sparrow falls not to the ground without God, she shall not be killed without God; not by he knows not who. And if a Christian man is better than many sparrows, it follows that God concerns himself more with, for, and about him than with, for, or about many sparrows. It follows, therefore, in right reason, that as the person who is appointed to be the sufferer, so the persons who are appointed to be the rod and sword, thereby to afflict withal. Thus far, therefore, the will of God is it that ordereth and disposeth of us and of our sufferings

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The end of a man and his design, if that be to promote righteousness, he using lawful means to accomplish it, is greatly accepted of God by Christ; and it is a sign he is a lover of righteousness; and that if he suffereth for so doing, he suffereth not for well-doing, only as to matter of fact, but also for his love to the good thing done, and for its sake.

I have now done with that first head that was to be spoken to, as touching the law and testament, which we have said was to be understood of the will of God spoken of in the text: "Let them that suffer according to the will of God," that is, according to his law and testament. Now we have shown what it is to suffer according to that; we come to another thing, namely:—

THE WILL OF GOD MEANS HIS ORDER AND DESIGN

Second, that by the will of God, we also understand his order and design. For the will of God is active, to dispose of his people, as well as preceptive, to show unto us our duty. He then that suffers for righteousness' sake, as he suffers for that which is good as to the matter of it, and as he suffers for that which is good, after that manner as becomes that truth for which he suffereth; so he that thus suffereth, suffereth by the order and designment of God. That, then, is the next thing that is to be spoken to, namely:—

God is the great orderer of the battle that is managed in the world against Antichrist. Hence, that battle is called "The battle of that great day of God Almighty" (Rev 16:14). It is not what enemies will, nor what they are resolved upon, but what God will, and what God appoints; that shall be done. This doctrine Christ teacheth when he saith, "Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows" (Luke 12:6,7). He speaks in the verses before of killing, and bids them that they should not be afraid of that. "Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." Then he leads them to the consideration of this, that the will of God governs, and disposes of his [people] to suffering; as well as declares to them for what, and how they should suffer, saying, "Are not five sparrows sold for two farthings," &c.

Also, in Isaiah 8:9,10 and in Isaiah 2:12,13, you have the same thing inserted again. But we will not stay upon proof, but will proceed to demonstration hereof.

Pharaoh said he would, ay, that he would, but he could not touch so much as a thread or a rag of Israel, because the will of God was in that thing contrary to him. Saul said that he would have David, and to that end would search for him among the thousands of Judah; but David was designed for another purpose, and therefore Saul must go without him (1 Sam 23:25) Rabshakeh said that he was come from Assyria to Jerusalem to make "Judah eat their own dung, and drink their own piss" (Isa 36:12). But God said he should not shoot an arrow there. And it came to pass as God had said (Isa 37:33; 2 Kings 18; 2 Chron 28). Jeremiah and Baruch's enemies would have killed them, but they could not, for God hid them. How many times had the Jews a mind to have destroyed Jesus Christ, but they could not touch a hair of his head until his hour was come.

Those also that bound themselves in a curse, that they would neither eat nor drink until they had killed Paul, were forced to be forsaken, for the will of God was not that Paul should die as yet (Acts 23:12). This, therefore, should be well considered of God's church, in the cloudy and dark day. "All his saints are in thy hand" (Deut 33:3). It is not the way of God to let the enemies of God's church do what they will; no, the Devil himself can devour but "whom he may" (1 Peter 5:8). And as no enemy can bring suffering upon a man when the will of God is otherwise, so no man can save himself out of their hands when God will deliver him up for his glory. It remaineth, then, that we be not much afraid of men, nor yet be foolishly bold; but that we wait upon our God in the way of righteousness, and the use of those means which his providence offereth to us for our safety; and that we conclude that our whole dispose, as to liberty or suffering, lieth in the will of God, and that we shall, or shall not suffer, even as it pleaseth him. 

First, God has appointed WHO shall suffer. Suffering comes not by chance, or by the will of man, but by the will and appointment of God. "Let no man," said Paul, "be moved by these afflictions; for yourselves know that we are appointed thereunto" (1 Thess 3:3). We are apt to forget God when affliction comes, and to think it a strange thing that those that fear God should suffer indeed (1 Peter 4:12). But we should not, for we suffer by the will and appointment of God. Hence, they under the altar were bid to rest for a while, even until their fellow-servants also, and their brethren that should be killed—mark that—"should be killed, as they were, should be fulfilled" (Rev 6:11). Wherefore, suffering for righteousness and for righteousness' sake, is by the will of God. God has appointed who shall suffer. That is the first.

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6. He that suffereth, not only for righteousness, but also for righteousness' sake, will not exchange his cause, though for it in a jail, for all the ease and pleasure in the world. They that suffered for righteousness' sake of old, were tempted before they were sawn asunder (Heb 11). Tempted, that is, allured, to come out of their present sufferings, and leave their faith and profession in irons behind them. Tempted with promises of promotion, of ease, of friendship, of favour with men. As the Devil said to Christ, so persecutors of old did use to make great promises to sufferers, if they would fall down and worship. But he is alone, as if they should say, Butcher, make away with your righteousness, and a good conscience, and you shall find the friendship of the world. For there is no way to kill a man's righteousness but by his own consent. This, Job's wife knew full well, hence she tempted him to lay violent hands upon his own integrity (Job 2:9).

The Devil, nor men of the world, can kill thy righteousness or love to it, but by thy own hand; or separate that and thee asunder, without thine own act. Nor will he that doth indeed suffer for the sake of it, or of love he bears thereto, be tempted to exchange it for the goods of all the world. It is a sad sight to see a man who has been suffering for righteousness, restored to his former estate, while the righteousness for which he suffered remains under locks and irons and is exposed to the scorn, contempt, and reproach of the world and trodden under the foot of men. "It is better," said Paul, "for me to die, than that any man should make my glorying void." And it had been a hundred times better for that man if he had never known the way of righteousness than after he had known it to turn from the holy commandment delivered unto him.

The striving is, in persecution, for righteousness; to wit, whether it shall be set up, or pulled down. The sufferer is for setting up, and the persecutors are for pulling down. Thus, they strive for mastery. Now, if a man stands by his righteousness, and holds fast his good profession, then is righteousness set up; nor can it, so long, be pulled down. Hence, so long as a man is said to overcome, and overcome he doth, though he be killed for his profession. But if he starts back, gives place, submits, recants, or denieth any longer to own that good thing that he professed, and exposed himself to suffering for; then he betrays his cause, his profession, his conscience, his righteousness, his soul, and all; for he has delivered up his profession to be murdered before his face: A righteous man falling down before the wicked, is as a troubled fountain, and a corrupt spring (Prov 25:26). But this, I hope, will not he do that loveth righteousness, and that suffereth for righteousness' sake. I do not say but that a man may slip here, with Peter, Origen, Hierom, Cranmer, Baynham, Ormis, and other good folk; but be he one of the right kind, a lover of righteousness indeed, he will return, and take revenge upon himself in a godly way, for so ungodly a fact.

7. He that suffereth not only for righteousness, but also for righteousness sake, is not so wedded to his own notions as to slight or overlook the good that is in his neighbour. But righteousness he loves wherever he finds it, though it be in him that smiteth him (Psa 141:5). Yea, he will own and acknowledge it for the only thing that is of beauty and glory in the world. With the excellence in the earth is all such a man's delight. Wherefore I put a difference betwixt suffering for an opinion and suffering for righteousness; as I put a difference between suffering for righteousness and suffering for righteousness' sake.

If righteousness, if the stamp of God, if divine authority, is not found upon that thing which I hold, let men never suffer for it under the notion of righteousness. If sin, if superstition, if idolatry, if derogation from the wisdom of Christ, and the authority and perfection of his Word, be not found in, nor joined to that thing that I disown in worship, let me never open my mouth against it. I would rather fall in with and be an associate of a righteous man that has no true grace than with a professor that has no righteousness. It is said of the young man, though he went away from Christ, that he looked upon him and loved him (Mark 10:17-22). 

But it is not said that he ever loved Judas. I know that the righteousness for which a good man suffereth, is not then embraced of the world, for that at such a time it is under a cloud. But yet there is righteousness also in the world, and wherever I see it, it is of a high esteem with me. David acknowledged some of his enemies to be more righteous than he acknowledged some of his servants to be (2 Sam 4:9-11; 3:31-35). It is a brave thing to have righteousness, as righteousness, to be the top piece in mine affections. The reason why Christ was anointed with the oil of gladness above his fellows was that he loved righteousness, and hated iniquity more than they (Heb. 1:9). Love to righteousness flows from golden graces, and is that, and that only, that can make a man capable of suffering, in our sense, for righteousness' sake.

8. He that suffereth not only for righteousness, but also for righteousness' sake, will take care that his sufferings be so managed with graciousness of words and actions, that it may live when he is dead; yea, and it will please him too, if righteousness flourishes, though by his loss. Hence, it is that Paul said, he rejoiced in his suffering, Colossians 1:24; namely, because others got good thereby. And that he said, "Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all" (Phil 2:17). But why rejoice in this? Why, because though his sufferings were to the distressing of his flesh, yet they were to the refreshing, comfort, and stability of others. This was also what made him jostle with the false brethren among the churches; to wit, "that the truth of the gospel might continue with them" (Gal 2:5).

When a man shall run the hazard of the ruin of what he has, and is, for righteousness, for the good and benefit of the church of God; that man, he managing himself by the rule, if he suffers for so doing, suffers not only for righteousness, but also for righteousness' sake. "I endure all things," said Paul, "for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim 2:10). Here was love, you will say, to persons; and I will say also, to things; to all the righteousnesses of God that are revealed in the world, that all the elect might enjoy them to their eternal comfort and glory, by Christ Jesus. For "whether we be afflicted," says he, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation" (2 Cor 1:6).

Works of John Bunyan: SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS. 946

 

"We are fools for Christ's sake," said Paul, "we are despised, we are hungry, thirsty, naked, and buffeted.—Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are made as the filth of the earth, and are the offscouring of all things unto this day" (1 Cor 4:10-13). This is overcoming of evil with good, and he that has chosen to himself that religion that teaches these things, and that loves that religion because it so teacheth him; if he suffereth for it, he suffereth for righteousness' sake.

4. He that suffereth for righteousness' sake, will carry righteousness whithersoever he goes. Neither the enemy, nor thy sufferings, shall be able to take righteousness from thee. Righteousness must be thy chamber mate, thy bed companion, thy walking mate: it is that without which thou wilt be so uncouth, as if thou couldest not live (Psa 26: 25:21).

Paul, in his sufferings, would have righteousness with him, for it must be as it were his armour-bearer; yea, his very armour itself (2 Cor 6:7). It is an excellent saying of Job, "I put on righteousness, and it clothed me; my judgment was as a robe and a diadem. I was eyes to the blind, and feet were I to the lame; I was a father to the poor," &c. (Job 29:11-16). "Princes," said David also, "did sit and speak against me, but thy servant did meditate in thy statutes" (Psa 119:23). A man that loves righteousness doth as Abraham did with his Sarah, carry it everywhere with him, though he goes, because of that, in danger of his life. Righteousness! It is the only intimacy that a Christian has. It is that by which he takes his measures, that with which he consults, with respect to what he doth, or is to do, in the world. "Thy testimonies," said David also, "are my delight, and my counsellors." The men of my counsel, in the margin (Psa 119:24).

David! He was the man of affliction; the suffering man in his day, but in all places where he came, he had righteousness, the law, and godly practice with him. It was his counsellor, as he was a man, a saint, a king. I dare say, for the man that suffers righteousness to be rent away from him by the violence and rage of men, and that casts it away, as David did Saul's armour, that he may secure himself; he has no great love for righteousness, nor to the cross for righteousness' sake. "The righteousness I hold fast," said Job, "and will not let it go: my heart shall not reproach me so long as I live" (Job 27:6). What? part with righteousness! A righteous Lord! A righteous Word! A righteous profession! A righteous life! to sleep in a whole skin: the Lord forbid it me, and all that he has counted worthy to be called by his name. Let us carry it with us from the bed to the cross, and then it shall carry us from thence to the crown. Let it be our companion to prison and death, then shall we show that we are lovers of righteousness, and that we choose to suffer for righteousness' sake.

5. Dost thou suffer for righteousness' sake? Why then, thy righteousness is not diminished, but rather increased by thy sufferings. Righteousness thriveth best in affliction, the more afflicted, the more holy man; the more persecuted, the more shining man (Acts 6:15). The prison is the furnace, thy graces are the silver and the gold; wherefore, as the silver and the gold are refined by the fire, and so made more to show their native brightness, so the Christian that hath, and that loveth righteousness, and that suffereth for its sake, is by his sufferings refined and made more righteous, and made more Christian, more godly (Zech 13:9). Some, indeed, when they come there, prove lead, iron, tin, and at the best, but the dross of silver; and so are fit for nothing, but there to be left and consumed, and to bear the badge, if ever they come from thence, of reprobate silver from the mouth and sentence of their neighbours (Eze 22:18-22; Jer 6:28-30). But when I, says Job, am tried, "I shall come forth as gold" (Job 23:10).

When Saul had cast one javelin at David, it made him walk wisely in all his ways. But when he added to his first fury, plots to take away his life, then David behaved himself yet more wisely (1 Sam 18:10-30). The hotter the rage and fury of men are against righteous ways, the more those who love righteousness grow therein. For they are concerned for it, not to hide it, but to make it spangle; not to extinguish it, but to increase it, and to show the excellency of it in all its features, and in all its comely proportion. Now such an one will make straight steps for his feet, "let that which is lame be turned out of the way" (Heb 12:13). Now he shows to all men what faith is, by charity, by self-denial, by meekness, by gentleness, by long-suffering, by patience, by love to enemies, and by doing good to them that hate us; now he walketh upon his high places. Yeah, will not now admit that so slovenly a conversation should come within his doors, as did use to haunt his house in former times. Now it is Christmas, now it is suffering time, now we must keep holy day every day. The reason is that a man, when he suffereth for Christ, is set upon a hill, upon a stage, as in a theatre, to play a part for God in the world. And you know when men are to play their parts upon a stage, they count themselves, if possible, more bound to circumspection; and that for the credit of their master, the credit of their art, and the credit of themselves. For then the eyes of everybody are fixed, they gape and stare upon them (Psa 22:17). And a trip here is as bad as a fall in another place. Also, now God himself looks on. Yea, he laugheth, as being pleased to see a good behaviour attending the trial of the innocent.

(1.) He that suffereth for righteousness' sake suffereth for his goodness, and he is now to labour by works and ways to convince the world that he suffereth as such an one. (2.) He that suffereth for righteousness' sake has many that are weak to strengthen by his sweet carriages under the cross, wherefore he had need to exceed in virtue. (3.) He also is by well-doing to put to silence the ignorance of foolish men; he had need be curious and circumspect in all his actions. (4.) He is to come in, and to be a judge, and to condemn, by his faith and patience in his sufferings, the world, with his Lord and fellows, at the appearing of Jesus Christ; he had need be holy himself. This, therefore, is the fit sign of suffering for righteousness' sake (1 Cor 6:1-5; Heb 11:7; 2 Thess 1:5,6; 1 Peter 4:3-5).