righteousness sake sets himself against God fights against God and seeks to overthrow him Now such an one the Chrian must let alone and stand off from that God may have his full blow at him in his time Wherefore he saith to his Saints and to all that are forward to revenge themselves Give place stand back let me come leave such an one to be handled by me Dearly-beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. Rom. 12.19 Wherefore the Lord set a mark upon Cain lest any finding him should slay him You must not indeed you must not avenge your selves of your enemies Yea though it was lawful once so to do it is not lawful now Ye have heard that it hath been said to them of old time Thou shalt love thy neighbour and hate thine enemy but I say said our Lord love them bless them do good to them and pray for them that hate you Mat. 5.43.44 Secondly Revenge is of the flesh I mean this our revenge of our selves and it proceeds from anger wrath impatience under the cross unwillingness to suffer from too much love to carnal ease to estates to enjoyments to relations and the like It also flows from a fearful cowardly spirit there is nothing of greatness in it except it be greatness of untowardness I know there may for all this be pretences to justice to righteousness to the liberty of the Gospel the suppressing of wickedness and the promoting of holiness but these can be but pretences or at best but the fruits of a preposterous zeal For since as has been often said in this Treatise the Lord hath forbidden us to do so it cannot be imagined that he should yet animate any to such a thing by the holy Ghost and the effects of the graces thereof Let them then if any such be that are thus minded be counted the narrow spirited carnal fleshly angry waspish spirited professors The professors that know more of the Jewish than of the Christian Religion and that love rather to countenance the motions passions and gross motions of an angry mind than with meekness to comply with the will of a heavenly Father Thou art bid to be like unto him and also thou art shewed wherein Mat. 5.45 46 47 48. There is a man hates God blasphemes his Name despises his Being Yea says There is no God And yet the God that he carrieth it thus towards doth give him his breakfast dinner and supper clothes him well and when night comes has him to bed gives him good rest blesses his Field his Corn his Cattel his Children and raises him to high-estate Yea and this our God doth not only once or twice but untill these transgressors become old his patience is thus extended years after years that we might learn of him to do well Thirdly a professor and unquiet and troublesome discontented and seeking to be revenged of thy persecutors where is or what kind of graces hast thou got I dare say they even these in which thou thus actest are none of the graces of the spirit The fruits of the spirit are love joy peace long-suffering gentleness goodness faith meekness temperance against such there is no Law But wrath strife seditions traitors and inventors of evil things are reckoned with the worst of sins and sinners and are plainly called the works of the flesh Rom. 1.29 30 31. 2 Tim. 3.3 4. Galat. 5.19 20 21. But I say where is thy love to thine enemy where is thy Joy under the Cross where is thy peace when thine anger has put thee upon being unquiet where is thy long-suffering for as thou actest not ought but thy waspishness can be seen where also is thy sweet meek and gentle spirit and is goodness seen in thy seeking the life or the damage of thy enemy Away away thy graces if thou hast any are by these thy passions so jostled up into corners and so pent for want of room and liberty to shew themselves that by the word of God thou canst not be known to be of the right kind what a noise soever thou makest A Christian when he sees trouble coming upon him should not fly in the face of the instrument that brings it but in the face of the cause of its coming Now the cause is thy self thy base self thy sinful self and thy unworthy carriages towards God under all the mercy patience and long-suffering that God has bestowed upon thee and exercised towards thee Here thou mayest quarrel and be revenged and spare not so thou take vengeance in a right way and then thou wilt do so when thou takest it by godly sorrow 2 Cor. 7.10 11. A Christian then should bewail his own doings his own unworthy doings by which he has provoked God to bring a cloud upon him and to cover him with it in anger A Christian should say this is my wickedness when a persecutor touches him yea he should say it and then shut up his mouth and bear the indignation of the Lord because he has sinned against him Thy way and thy doings have procured these things unto thee this is thy wickedness because it is bitter because it reacheth unto thy heart Jer. 4.18 Fourthly What conviction of thy goodness can the actions that flow from such a spirit give unto observers none at all Yea a spirit of unquietness under sufferings and that seeketh to be revenged of those that do for thy faith and the profession thereof persecute thee is so far off of giving conviction to beholders that thou art right that it plainly tells them that thou art wrong Even Julian the Apostate when he had cast away whatever he could of Christ had this remaining with him that a Christian ought to take with patience what affliction fell upon him for his masters sake and would hit them in the teeth with an unbecoming behaviour that complained or that sought redress of them that had abused them for their faith and godly profession What will men say if you shrink and whinch and take your sufferings unquietly but that if you your selves were uppermost you would persecute also much more have they ground to say so when you will fight lying on your backs Be quiet then and if thine enemy strike thee on one cheek turn to him the other and if he also revile and curse thee down upon thy knees and pray for him This is the way to convince thy observers that thou art a godly man Father forgive them for they know not what they do was one of those things that convinced the Centurion that Jesus was a righteous man For he stood by the Cross to watch and see how Jesus carried it in these his sufferings as well as to see execution done Mat. 27.54 Luk. 23.34 47. Fifthly A professor unquiet and turbulent under sufferings and seeking his own revenge cannot be a victor over what he should nor a keeper of
serve him but the Kingdom This is the case Men when they persecute are for the stuff but the Devil is for the soul nor will any thing less than that satisfie him Let him then that is a sufferer commit the keeping of his soul to God lest stuff and soul and all be lost at once Secondly A second conclusion that followeth upon these words is this That sufferers if they have not a care may be too negligent as to the securing of their souls with God even when persecution is upon them For these words as they are an instruction so they are an awakening instruction they call as to people in danger as to people not so aware of the danger or as unto a people that forget too much that their souls and the ruin of them are sought after by Satan when trouble attends them for the Gospel sake As who should say when troubles are upon you for the Gospel sake then take heed that you forget not to commit your souls to the keeping of God We are naturally apt with that good man Gideon to be threshing out our Wheat that we may hide it from the Midianites Judge 6.11 but we are not so naturally apt to be busying our selves to secure our souls with God The reason is for that we are more flesh than spirit and because the voice of the world makes a bigger sound in our carnal mind than the word of God doth Wherefore Peter here calls upon us as upon men of forgetful minds saying Let them that suffer according to the will of God have a care of their souls and take heed that the fears of the loss of a little of this world do not make them forget the fear of the losing of their souls That Sufferers are subject to this may appear by the stir and bustle that at such a time they make to lock all up safe that the hand of man can reach while they are cold chill remiss and too indifferent about the committing of their soul to God to keep it This is seen also in that many in a time of trouble for their profession will study more to deceive themselves by a change of notions by labouring to perswade their consciences to admit them to walk more at large by harkening to opinions that please and gratifie the flesh by adhering to bad examples and taking evil Counsels than they will to make straight steps for their feet and to commit the keeping of their souls to God What shall I say have their not been many that so long as peace has lasted have been great swaggerers for Religion who yet so soon as the Sun has waxt warm have flaggâ—d have been discontented offended and turned away from him that speaketh from heaven All which is because men are naturally apt to be more concerned for their goods carnal peace and a temporal life than they are about securing of their souls with God Wherefore I say these words are spoken to awaken us to the consideration of soul-concerns and how that should be safely lodged under the care protection and mercy of God by our committing of it to him for that purpose by Jesus Christ our Lord. Thirdly Another conclusion that followeth upon this exhortation is this That persecution doth sometimes so hotly follow Gods people as to leave them nothing but a soul to care for They have had no House no Land no Money no Goods no Life no Liberty left them to care for All is gone but the soul. Goods have been confiscated liberty has been in Irons the life condemned the neck in a Halter or the body in the Fire So then all to such has been gone and they have had nothing left them to care for but their soul. Let them commit the keeping of their soul to God This conclusion I say doth naturally flow from the words For that the Apostle here doth make mention only of the soul as of that which is left as of that which yet remains to the sufferer of all that ever he had Thus they served Christ they left him nothing but his soul to care for Thus they served Stephen they left him nothing but his soul to care for and they both cared for that Father into thy hands I commend my spirit said Jesus And Lord Jesus receive my spirit said Stephen Luk. 23.46 Acts 7.59 As for all other things they were gone They parted the very cloaths of Christ among themselves before his face even while he did hang pouring out his life before them upon the Tree They parted my garments among them said he and upon my vesture did they cast lots Mat. 27.35 Mar. 15.24 Joh. 19.23 24. This also has oftentimes been the condition of later Christians all has been gone they have been stript of all nothing has been left them but soul to care for Job said that he had escaped with the skin of his teeth and that is but a little but he doth not escape with so much that loses all that he has life and all we now except the soul. But Fourthly Another thing that followeth from the words is this namely That when the Devil and wicked men have done what they could in their persecuting of the godly they have yet had their souls at their own dispose They have not been able to rob them of their souls they are not able to hurt their souls The soul is not in their power to touch without the leave of God and of him whose soul it is And fear not them saith Christ that kill the body but are not able to kill the soul. Mat. 10.28 This I say lies clear also in the Text for the exhortation supposes that what ever the sufferers there made mention of had lost They had yet their souls at their own dispose Let them that suffer even to the loss of goods liberty or life commit the keeping of their soul to God As who should say though the enemy hath reached them to their all and stripped them of their all yet I know that their soul is not among that all For their soul is yet free from them at liberty and may be disposed of even as the sufferer will Wherefore let him commit the keeping of his soul to God lest he also through his negligence or carelessness be also spoiled of that The sufferer therefore hath his soul at his own dispose he may give that away to God almighty in spight of all that the Devil and the world can do He may indeed see men parting his Land his Houshold stuff yea his very Rayment among themselves but they cannot so dispose of his soul. They have no more that they can do Luk. 12.5 Fifthly Another conclusion that followeth from these words is this That a man when he is a sufferer is not able to secure his own soul from the hand of hell by any other means but by the committing of the keeping thereof to God Do you suffer are you in affliction for your profession Then
Look to your selves therefore who ever you are that talk of leaving your Souls with God but do live loose idle profane and wicked lives God will not take care of such mens Souls they commit them not unto him as they should They do but flatter him with their lips and lie unto him with their tongue and think to deceive the Lord. But to no purpose He that sows to the flesh shall of the flesh reap corruption 'T is he that sows to the Spirit that shall reap life everlasting Galat. 6.7 8. I shall come now to the second thing contained in the Text namely To give you a more distinct description of the men that are thus bid to commit the keeping of their souls to God And they are thus described They that suffer according to the will of God Let them that suffer according to the will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator Two things are here to be inquired into 1. What the Apostle here means by the will of God 2. What suffering according to the will of God is First For the will of God it is divers ways taken in the Scriptures as sometimes forelecting justifying sanctifying acts of God Sometimes for Faith good Life and sometimes for suffering for his name Rom. 9. Ephes. 1.11 Rom. 4.6 7 8. John 7.17 1 John 3.23 1 Thes. 4.3 Mat. 7.21 But by will of God here we must 1. Understand his Law and Testament 2. His order and designment First By his will I understand his Law and Testament This is called the revealed will of God Or that by which he has made himself and how he will be worshipped known unto the children of men Now I understanding these words thus must before I go further make this distinction to wit That there is a difference to be put betwixt them that suffer for the breach and those that suffer for keeping of this Law and Testament For tho' both of them may suffer by the will of God yet they are not both concerned in this Text. A malefactor that suffereth for his evil deeds the due punishment thereof suffereth as other Texts declare according to the will of God But I say this Text doth not concern it self with them For both this Text and this Epistle is writ for the counsel and comfort of those that suffer for keeping the Law and Testament of God that suffer for well-doing 1 Pet. 3.13 14 17. Chap. 4.13 14. The man then that is concerned in this advice is he that suffereth from the hands of men for keeping of the word of God And this is he that has licence leave yea a command to commit the keeping of his Soul to God in well-doing as unto a faithful Creator We will a little enlarge upon this He that keepeth the word of God is such an one that has regard to both the matter and manner thereof The matter is the Truth the Doctrine contained therein the manner is that comely godly humble faithful way of doing it which becomes a man that has to do with the Law and Testament of God And both these are contained in the Text. For first here is the will of God to be done and then secondly to be done according to his will Let them that suffer according to his will Which words I say take in both matter and manner of doing So then the man that here we have to do with and to discourse of is a man that in the sence now given suffereth That which makes a Martyr is suffering for the word of God after a right manner And that is when he suffereth not only for righteousness but for righteousness sake not only for truth but of love to truth not only for Gods word but according to it to wit in that holy humble meek manner as the word of God requireth A man may give his body to be burned for Gods truth and yet be none of God's martyrs 1 Cor. 13.1 2 3. Yea a man may suffer with a great deal of patience and yet be none of Gods Martyrs 1 Pet. 2.20 The one because he wanteth that grace that should poise his heart and make him right in the manner of doing the other because he wanteth that word of the Holy One that alone can make his cause good as to matter 'T is therefore matter and manner that makes the Martyr and 't is this man that is intended in the Text which is aforesaid described So then they that suffer for the Law and Testament of God in that holy and humble manner that the word requires they are they that by this word of God are commanded to commit the keeping of their Souls to God From this consideration two things present themselves to our sight First That a man may be a Christian and suffer and yet not suffer in the sense last given according to the will of God Secondly There have been and may yet be a people in the world that have and may suffer in the sence of the Apostle here according to the will of God A few words to the first of these namely that a man may be a Christian and suffer and yet not suffer in the sence of the Apostle in the Text according to the will of God He may be a Christian and yet not suffer as a Christian. He may want the matter or he may want the manner of suffering as a Christian. This is evident from what this Apostle suggests in several places of this Epistle For 1. Saith he If ye be buffeted for your faults chap. 2.20 This supposeth that a Christian may so be for he speaketh here to the same people unto whom he speaketh in the Text though he putteth them not under the same circumstance as suffering for well-doing If ye be buffeted for your faults for what Gods word calls faults What thank have you from God or good men tho' you take it patiently So again For it is better if the will of God be so that ye suffer for well-doing than for evil-doing Chap 3.17 Here 't is plainly supposed that a Christian man may suffer for evil-doing yea that the will of God may be that he should suffer for evil-doing For God if Christians do not well will vindicate himself by punishing of them for their doing ill Yea and will not count them worthy tho' they be his own to be put among the number of those that suffer for doing well Again But let none of you suffer as a murderer or as a thief or as an evil doer or as a busy-body in other mens matters Chap. 4.15 These are cautions to Christians to perswade them to take heed to themselves their tongues and their actions that all be kept within the bounds of the word For it would be a foolish thing to say That these are cautions to perswade to take heed of that into which it is not possible one should fall 'T is possible for Christians to suffer
thou hast excellent Graces manage them cherish strengthen and replenish them according to the mind of that great one who has bestowed such power to rule upon thee Mortifie therefore your members which are upon the earth fornication uncleanness inordinate affection evil concupiscence and covetousness which is Idolatry Colos. 3.5 Nor do I think that murmuring shrinking whinching complaining and the like when men Governours lay a yoke upon our necks flows from any thing else but love to our flesh and distrust of the faithfulness of God to manage men things and actions for his Church The powers that be are ordered as well as ordained of God They are also always in Gods hand as his rod or staff for the good and benefit of his people Wherefore we ought with all meekness and humbleness of mind to accept of what our God by them shall please to lay upon us 1 Pet. 5.6 By what I now say I do not forbid groaning and crying to God under affliction I speak against striving to deliver our selves from the affliction And since men are as I said the rod staff or sword in Gods hand we should apply our selves unto him in faith in a way of Prayer Intercession Supplication and giving of thanks for Governours For since they are sent of God they must needs come with some good in their hand for us also our prayers may make them more profitable to us And this we ought to do without wrath and doubting for this is that which is good and acceptable unto God 1 Tim. 2. Besides 't is a sign that we forget our selves when we complain for the punishment of our sins If we look into our selves and wayes we shall see cause of more heavy stripes than yet God by men has laid upon us What sin has yet been suppressed by all that has happened to us Are Pride Covetousness Loosness Treacherous dealing Schisms and other things redressed by all the affliction that we have had Yea do we not grow worse and worse Wherefore then should we complain Where is Repentance Reformation and amendment of life amongst us Why then do we shrink and whinch For my part I have oft-times stood amazed both at the mercy of God and the favour of the Prince towards us and can give thanks to God for both and do make it my Prayer to God for the King and that God will help me with meekness and patience to bear what ever shall befall me for my professed subjection to Christ by men We are bid as I said afore to give thanks to God for all men for Kings and for all that are in authority Because as I said there is no man with whom we have to do we doing as we should but he bringeth some good thing to us or doth some good thing for us We will now descend from them that are supreme in authority and will come to inferior men And suppose some of them to act beyond measure cruelly What Can no good thing come to us out of this Do not even such things as are most bitter to the flesh tend to awaken Christians to Faith and Prayer to a sight of the emptiness of this World and the fadingness of the best it yields Doth not God by these things oft-times call our sins to remembrance and provoke us to amendment of life how then can we be offended at things by which we reap so much good and at things that God makes so profitable for us Doth not God oft-times even take occasions by the hardest of things that come upon us to visit our Souls with the comforts of his Spirit to lead us into the glory of his word and to cause us to favour that love that he has had for us even from before the world began till now A nest of Bees and honey did Sampson find even in the belly of that Lion that roared upon him And is all this no good or can we be without such holy appointments of God Let these things be considered by us and let us learn like Christians to kiss the Rod and love it I have thought again my brethren since it is required of us that we give thanks to God for all these men it follows that we do with quietness submit our selves under what God shall do to us by them For it seems a Paradox to me to give thanks to God for them that yet I am not willing should abide in that place that God has set them in for me I will then love them bless them pray for them and do them good I speak now of the men that hurt me as was hinted afore And I will do thus because it is good so to do because they do me good by hurting of me because I am cal-called to inherit a blessing and because I would be like my heavenly Father Therefore if mine enemy hunger let me feed him if he thirst let me give him drink Mat. 5.43 44 45 46 47 48. 1 Pet. 3.9 Rom. 12.17 20 1. We must see good in that in which other men can see none 2. We must pass by those injuries that other men would revenge 3. We must shew we have grace and that we are made to bear what other men are not acquainted with 4. Many of our graces are kept alive by those very things that are the death of other mens Souls Where can the excellency of our Patience of our meekness of our long-suffering of our love and of our Faith appear if it be not under Tryals and in those things that run cross to our flesh The Devil they say is good when he is pleased But Christ and his Saints when displeased Let us therefore covet to imitate Christ and the Scripture Saints Let us shew out of a good conversation our works with meekness of wisdom Let us take heed of admitting the least thought in our minds of evil against God the King or them that are under him in imploy because the cup the King all men and things are in the hand of God Psal. 75.8 Pro. 8.15 Chap. 21.1 Lam. 3.37 and he can make them better to us than if they were as our flesh desireth they should I have often thought that the best Christians are found in the worst of times and I have thought again that one reason why we are no better is because God purges us no more Joh. 15 I know these things are against the grain of the flesh but they are not against the graces of the spirit Noah and Lot who so holy as they in the day of their affliction Noah and Lot who so idle as they in the day of their prosperity I might have put in David too who while he was afflicted had ways of serving God that were special but when he was more enlarged he had ways that were not so good Wherefore the first wayes of David are the ways that God has commended but the rest of his wayes such as had not preheminence 2 Chro. 17.3 We have
honour and respect unto those that were but deputy Kings and heathen Magistrates will greatly appear if you do but read his Trials before them in the Book called the Acts of the Apostles And what a charge both he and Peter have lest behind them to the Churches to do so too may be found to conviction if we read their Epistles 5. Wouldest thou not suffer for evil-doing then take heed of being offended with Magistrates because by their Sate-Acts they may cross thy inclinations 'T is given to them to bear the Sword and a command is to thee if thy heart cannot acquiesce with all things with meekness and patience to suffer Discontent in the mind sometimes puts discontent into the mouth and discontent in the mouth doth sometimes also put a halter about the neck For as a man by speaking a word in jest may for that be hanged in earnest so he that speaks in discontent may die for it in sober sadness Adonijah's discontent put him upon doing that which cost him his life 1 King 2 13-23 Great peace have they that love thy Law and nothing shall offend them for they are subjected to the will and foot of God 6. But above all get thy conscience possessed yet more with this that the Magistrate is God's ordinance and is ordered of God as such that he is the Minister of God to thee for good and that it is thy duty to fear him and pray for him to give thanks to God for him and to be subject to him as both Paul and Peter admonish us and that not only for wrath but for conscience sake Rom. 13. For all other arguments come short of binding the Soul where this argument is wanting until we believe that of God we are bound thereto I speak not these things as knowing any that are dissaffected to the Government for I love to be alone if not with godly men in things that are convenient But because I appear thus in publick and know not into whose hands these lines may come therefore thus I write I speak it also to shew my Loyalty to the King and my love to my fellow Subjects and my desire that all Christians should walk in ways of peace and truth I come now to the second thing propounded to be spoken to as to suffering which is this That there have been and yet may be a people in the world that have and may suffer in the sence of the Apostle here according to the will of God or for righteousness sake That there have been such a people in the world I think no body will deny because many of the Prophets Christ and his Apostles thus suffered Besides since the Scriptures were written all Nations can witness to this whose Histories tell at large of the patience and goodness of the sufferers and of the cruelty of those that did destroy them And that the thing will yet happen or come to pass again both Scripture and reason affirm First for Scripture The Text tells us that God hath put enmity betwixt the woman and her seed and the Serpent and his Gen. 3.15 This enmity put is so fixed that none can remove it so but that it still will remain in the world These two seeds have always had and will have that which is essentially opposite to one another and they are the spirit of truth and the Spirit of error sin and righteousness light and darkness 1 John 4.6 chap. 3.7 8. 1 Thes. 5.5 Hence an unjust man is an abomination to the just and he that is upright in the way is abomination to the wicked Prov. 29.27 So that unless you could sanctifie and regenerate all men or cause that no more wicked men should any where be in Power for ever you cannot prevent but that sometimes still there must be sufferers for righteousness sake Yea and all that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 To prove this by reason is easie The Devil is not yet shut up in the bottomless pit Antichrist is yet alive The Government in all Kingdoms is not yet managed with such light and goodness of mind as to let the Saints serve God as he has said what ever it is in some And until then there will be in some places tho' for my part I cannot predict where a people that will yet suffer for well-doing or for righteousness sake In order to a right handling of this matter I shall divide this head into these two parts 1. Shew you what it is to suffer for well-doing or for righteousness 2. Shew you what it is to suffer for righteousness sake I put this distinction because I find that it is one thing to suffer for righteousness and another to suffer for righteousness sake To begin with the first namely to shew you what it is to suffer for righteousness Now that maybe done either passively or actively 1. Passively as when any suffer for righteousness without their own will or consent thereto Thus the little children at Bethlehem suffered by the hands of bloody Herod when they died for or in the room and stead of Jesus Christ Mat. 2.16 Every one of those children died for righteousness if Christ is righteousness for they died upon his account as being supposed to be he himself Thus also the children of Israels little ones that were murdered with their Parents or otherwise because of the Religion of them that begat and bare them died for righteousness The same may be said concerning those of them that suffered in the Land of the Chaldeans upon the same account I might here also bring in those poor Infants that in Ireland Piedmont Paris and other places have had their throats cut and their brains dasht against the walls for none other cause but for the Religion of their Fathers Many many have suffered for rightetousness after this manner Their will nor consent has been in the suffering yet they have suffered for Religion for righteousness And as this hath been so it may be again for if men may yet suffer for righteousness even so for ought I know even in this sence may their children also Now although this is not the chief matter of my Text yet a few words here may do no harm The children that thus suffer tho' their own will and consent be not in what they undergo may yet for all that be accepted as an offering unto the Lord. Their cause is good 't is for Religion and righteousness Their hearts do not recoile against the cause for which they suffer and although they are children God can deal with them as with John the Baptist cause them in a moment to leap for Joy of Christ or else can save them by his Grace as he saveth other his elect infants and thus comprehend them though they cannot apprehend him yea why may they not only be saved but in some sence be called Martyrs of Jesus Christ and those that have suffered for Gods cause
righteousness For many in the first three hundred years persecution when no body knew what they were would boldly come up to the face of their enemies and tell what they were and suffer for what they professed the death I remember also the Woman who when her Friends were gone before to suffer how she came running and panting after for fear she should not come thither time enough to suffer for Jesus Christ. But I will give you an instance of later times even in the beginning of Queen Elizabeth's Reign of an Hartfordshire man that went as far as Rome to bear his testimony for God against the wickedness of that place This man when he was arrived there and had told them wherefore he was come they took and condemned him to death to wit to be burned for an Heretick Now he was to ride from the prison to the place of execution upon an Ass with his face to the beasts tail and was to be stript from the shoulders to the waste that he might be tormented all the way he went with burning torches continually thrust to his sides But he nothing at all afraid spake in his exhortation to the people to fly from their sin and Idolatry he would also catch hold of the Forces and put them to his sides to shew how little he esteemed the worst that they could do Also when he was come to the place of execution he suffered there such cruelty with so unconcern'd a mind and with such burning zeal for Gods truth testified against them while he could speak That all amazed his enemies cried he could not have suffered as he did but by the help of the Devil His name I have now forgot but you will find it with the story at large in the Third Volum of Acts and Monuments at the 1022. page But we will pass this and come to our second particular Namely to shew when it may be said a man doth not only suffer for righteousness but also for righteousness sake To suffer for righteousness sake must be either with the intention of the persecutor or else of the persecuted The persecutor what ever the person suffering is if he afflicteth this person for a supposed good that he thinketh he hath or professeth he makes him suffer for righteousness sake So that in this sence a man that hath no grace may not only suffer for righteousness but also for righteousness sake But this I intend not because the Text is not concerned with it The thing therefore now intended to be spoken to is this namely when a man may be said to suffer what he suffereth upon a religious account of love to or for the sake of that good that he finds in the truths of God or because his heart is joyned and espoused to the good of the truths that he professeth not that there is any thing in any truth of God that is not good but a man may profess truth not for the sake of the goodness that is in it but upon a remote account Judas professed truth not of love to the truth but of love to the bag and to the money that was put therein Men may profess for a wife for a trade for friendship or because profession is at such a time or in such a place in fashion I wish that there were no cause to say this Now there is not any of these that profess the truth for the truth's sake that profess the truth of love to it nor shall they should they suffer as professors never so long never so much never so greviously be counted of God among them that suffer for righteousness sake that is of unfeigned love to righteousness Wherefore that I may shew you who may be said to suffer for righteousness sake I will propound and speak to several things First then He that suffereth in the Apostles sence for well doing or for righteousness sake sets his face against nothing but sin in He resisteth unto blood striving against sin â—â— sin is the object of his indignation because 't is an enemy to God and to his righteous cause is the World Heb. 12.4 Sin I say is that which such a man singleth out as his opposite as his antagonist and that against which his heart is set 'T is a rare thing to suffer a right and to have my spirit in my suffering bent only against Gods enemy sin Sin in Doctrine sin in Worship sin in Life sin in Conversation Now then he that suffereth for righteousness sake has singled out sin to pursue it to death long before he comes to the cross 'T is sin alas and his hatred to it that have brought him into this condition He fell out with sin at home in his own house in his own heart before he fell out with sin in the world or with sin in publick worship For he that can let sin go free and uncontrouled at home within let him suffer while he will he shall not suffer for righteousness sake And the reason is because a righteous Soul as the Phrase is 2 Pet. 2.8 has the greater antipathy against that sin that is most ready to defile it and that is as David calls it ones own iniquity or the sin that dwelleth in ones own flesh I have kept me says he from mine iniquity from mine own sin People that are afraid of fire are concerned most with that that burneth in their own chimney they have the most watchful eye against that that is like to burn down their own house first He also that suffereth for righteousness sake doth it also because he would not that sin should cleave to the worship of God and indeed this is mostly the cause of the sufferings of the godly They will not have to do with that worship that hath sinful traditions commixed with Gods appointments because they know that God is jealous of his worship and has given a strict charge that all things be done according to the pattern shewed to us in the Mount He knows also that God will not be with that worship and those worshippers that have not regard to worship by the rule of the Testament of Christ. He is also against the sin that is apt to cleave to himself while he standeth in the presence of God I will wash mine hands in innocency so will I compass thine altar O Lord. This man also chuses to be in the practical parts of worship if possible for he knows that to have to do about holy things sincerely is the way to be at the remotest distance from sin He chuses also to be with those holy Ones that are of the same mind with him against sin For he knows that two are better than one and that a threefold Cord is not easily broken Wherefore look to your selves you that do or may be called to suffer for Religion if you bend not your selves against sin if to be revenged of sin be not the cause of your suffering you cannot be said
thy self by his word and providence and as for this or that mans judgment refer thy case to the judgment of God 3. Obj. 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 chap. 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 Luk. 23.2 These things therefore have been But 1. Canst thou after a due examination of thy self say that as to these things thou art innocent and clear I say will thy conscience justifie thee here Hast thou made it thy business to give unto God the things that are Gods 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 thy self happy Blessed are you when men shall revile you and shall say all manner of evil against you falsely lying for my name sake saith Christ. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the prophets that were before you Mat. 5.11 12. Comfort thy self 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 9 10 11 12. 2 Cor. 6.8 Also refer thy cause to the day of judgment for if thou canst rejoyce 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 maiest suffer now The answer of a good conscience will carry a man thorough 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 professions sake But if thou be guilty look to thy self I am no comforter of such 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 that 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 a Creator First a Creator nothing can die under a Creators 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 nor is weary Isa. 40.28 The cause of God for which his people suffer had been dead and buried a thousand years a go had it not been in the hand of a Creator The people that 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 out-lived 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 possest their Land their City of defence was ruined and their houses burned down to the ground and yet they come home again there is nothing impossible to a Creator Who could have thought that the three Children could have lived in a fiery furnace that Daniel could have been safe among the Lyons that Jonah could have come home to his Countrey when he was in the Whales 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 that 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 Secondly A Creator A Creator can not only support a dying cause but also fainting spirits For as he fainteth not nor is is weary So he gives power to the faint and to those that have no might he increaseth strength Isa. 4.29 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 uhpold Is it not a thing amazing to see one poor inconsiderable man in a Spirit of faith and patience overcome all the threatnings cruelties afflictions and sorrows that a whole World can lay upon him None can quail him none can crush him none can bend down his spirit None can make
him to forsake what he has received of 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 's because he is head-strong 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 to stand than are 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 Thirdly A Creator A Creator can bring down the Spirits that oppose and make them weak and unastable 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 youth 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 hard work to strengthen their spirits to a sufficiency to boldness and courage though they brought Halberts and Staves and Swords and weapons with them to take a naked man John 18.3 4 5 6 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 oftner than we are aware of or than they are willing to confess How was the hostile Spirit of Esau trod down of 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 kist him Gen. 33. How was the bloudy Spirit of Saul trod down when David met him at the mouth of the Cave and also at the hill Hachâ—lah 1 Sam. 24.62 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 Luk. 12. Fourthly A Creator As a Creator he is over all Arts Inventions and Crafts of men that are set on work to destroy Gods people whether they be Souldiers excellent Orators or any other whatsoever we will single out one the Smith that roaring fellow who with his coles and his Bellows makes a continual noise I have created the Smith saith God that bloweth the coals in the fire that bringeth forth an instrument for his work and I have created the waster to destroy Isa. 45.16 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 Chap. 41.7 Chap. 44. the 12. Chap. 46. â— chap. 54.17 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 Gods true worship shall not do the thing for the which 't 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. ver 17. And the Text saith moreover I have created the waster to destroy The waster what 's 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 stay such as are upright in conversation their sword shall enter into their own heart and their bow shall be broken Psal. 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 shews 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 Fifthly A Creator a Creator can make such provision for a 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 's better than all the peace that can be found else where in the World Isa. 57.19 Have they lost a good frame of heart do they want a right frame of spirit Why though this is to be had no where in the World yet a Creator can help them to it Psal. â—1 10 Have they lost their spiritual defence do they lie too open to their spiritual foes Why this a Creator can help And the Lord shall create upon every dwelling place of Mount Sion and upon all her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all her glory shall be a defence Isa. 4 5 6. This is the work of the Spirit for though the Spirit it self be uncreate 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. Ephes. 4.24 Isa. 65.17 18 19. Now a Creation none can destroy but a Creator wherefore here is comfort But again God hath created us in Christ Jesus that 's 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 fastned 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 ear-rings 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 and he will do so but he will put forth acts of creating power for it every day Sixthly a Creator he that can create can turn and alter any thing to what himself would have it He that made the seven Stars and Orion turneth the shadow of death into the morning He can make the wilderness a pool of water and the dry land springs of water Amos 5.8 Isa. 41.18 Our most afflicted and desolate conditions he can make as a little haven unto us he can make us sing in the wilderness and give us our vineyards from thence Hos. 2.14 15. He can make Paul sing in the stocks and good Rowland Taylor dance as he goeth to the burning stake Gaols and mocks and scourgings and flouts and imprisonments and hunger and nakedness and Peril and Sword and Dens and Caves and Rocks and Mountains God can so sweeten with the Honey of his word and make so famous for situation by the glory of his presence and so rich and fruitful by the communications of the holy Ghost and so easie by the spreading of his feathers over us that we shall not be able to say that in all the world a more commodious place or comfortable condition can be found some have known this and have been rather ready to covet to be here than to shun and fly from it as a most unsavoury condition All these things I say God doth as a Creator He hath created Antipathies and he can make Antipathies close and have favour one for another The Lion and the Calf the Wolf and the Lamb the little Boy and the Cockatrice's den he can reconcile and make to be at agreement So sufferings and the Saint the Prison and the Saint losses crosses and afflictions and the Saint he can make to lie down sweetly together Seventhly A Creator A Creator can make up all that thou hast or shalt lose for the sake of thy profession by the hands of the Children of men be they Friends Relations a World life or what you can conceive of 1. Hast thou lost thy Friend for the sake of thy profession is the whole World set against thee for thy love to God to Christ his cause and righteousness Why a Creator can make up all Here therefore is the advantage that he hath that suffereth for righteousness sake Jonathan the very Son of bloody Saul when David had lost the help of all his own Relations he must fall in with him stick to him and love him as he loved his own Soul 1 Sam. 18.1 2 3. Obadiah Ahab's Steward when the Saints were driven even under ground by the rage of Jezabel the Queen he is appointed of God to feed them in Caves and holes of the Earth Yea the very Raven complied with the will of a Creator to bring the Prophet bread and flesh in the morning and bread and flesh at night 1 King 18.13 chap. 17.6 When Jeremiah the Prophet was rejected of all yea the Church that then was could not help him he was cast into the Dungeon and sunk to a great depth there in the mire God the Creator who ruleth the spirits of all men stirred up the heart of Ebed-melech the Ethiopian both to petition for his liberty and to put him out of the Dungeon by the help of thirty men Jer. 38.7 8 9 10 11 12 13. These now as Christ says were both Fathers Mothers Brothers Sisters and as a Loving Wife or Child Mat. 19.29 2. Hast thou for the sake of thy faith and profession thereof lost thy part in the World why a Creator can make thee houses as he did for the Midwives of Egypt and can build thee a sure house as he did for David his Servant who ventured all for the love that they had to the fear of God and his way Exo. 1.20 21. 2 Sam. 7. David was thrust out of Sauls house and driven from his own and God opened the heart of Achish the King of Gath to receive him and to give him Ziklag David when under the tyranny of Saul knew not what to do with his Father and his Mother who were persecuted for his sake but a Creator inclined the heart of the King of Moab to receive them to house and harbor 1 Sam. 27.5 6. Chap. 22.3 4. 3. Is thy life at stake is that like to go for thy profession for thy harmless profession of the Gospel Why God the Creator is Lord of life and to God the Lord belong the issues from death So then he can if he will hold thy breath in thy nostrils in spite of all the World or if he shall suffer them to take away this for his glory he can give thee another ten times as good for thy comfort He that loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternal Joh. 12.25 4. Is thy body to be disfigured dismembred starved hanged or burned for the faith and profession of the Gospel Why a Creator can either prevent it or suffering it can restore it the very same to thee again with great and manifold advantage He that made thee to be what thou now art can make thee to be what thou never yet wast It doth not yet appear what we shall be further than only by general words 1 John 3.2 Philip. 3.21 Eightly A Creator Peter sets him before us here as a Creator because he would have us live upon him as such as well as upon his grace love and mercy In Jobs day this was bewailed that none or but a few said where is God my maker that giveth songs in the night Job 35.10 Creator as was hinted before is one of Gods peculiar Titles It is not given to him above five or six times in all the Book of God and usually when given him it is either to shew his greatness or else to convince us that of duty we ought to depend upon him and not to faint if he be on our side for or under any adversity according as we are bidden in the Text Let them that suffer according to the will of God commit
that thou shouldest be afraid of a man that shall die Isa. 51.12 God says the wise man hath set the one against the other the day of adversity and the day of prosperity to the end that man should find nothing after him to complain of For as certainly as there is a time to mourn so certainly there is a time to rejoyce set I say for them that suffer for Gods cause according to Gods will Eccles. 7.14 chap. 3.4 There are several degrees of suffering for righteousness there is the scourge of the tongue The ruin of an estate the loss of liberty a Gaol a Gibbet a Stake a Dagger Now answerable to these are the comforts of the holy Ghost prepared like to like part proportioned to part only the consolations are said to abound 2 Cor. 1. But the lighter the sufferings are the more difficult it is to judge of the comforts of the spirit of God for 't is common for a man to be comfortable under sufferings when he suffereth but little and knows also that his enemy can touch his flesh his estate or the like but little I say 't is common for such a man to be comfortable in his sufferings from the consideration that his enemies can touch him no further And this may be the joy of the flesh the result of reason and may be very much if not altogether without a mixture of the joy of the holy Ghost therewith The more deep therefore and the more dreadful the sufferings are the more clearly are seen the comforts of the spirit when a man has comfort where the flesh is dead stirreth not and can do nothing When a man can be comfortable at the loss of all when he is under the sentence of death or at the place of execution When a mans cause a mans conscience the promise and the holy Ghost have all one comfortable voice and do all together with their Trumpets make one sound in the Soul then the comforts are good of the right kind of God and his spirit I told you before that there are several degrees of sufferings wherefore it is not to be expected that he that suffers but little should partake of the comforts that are prepared for them that suffer much He that has only the scourge of the tongue knows not what are the comforts that are prepared for him that meets with the scourge of the whip And how should a man know what manner of comforts the holy Ghost doth use to give at the Gaol and the Gibbet when himself for righteousness never was there But whether this or the other Christian knows it God has his consolations for his suffering people and those too such as are proportioned to the nature or degree of their sufferings The which shall assuredly be made appear to them that shall after a godly manner stick to his truth and trust him with their Souls Joseph was cast into Prison but God was with him John was banished into the Isle called Patmos for the word of God But what revelations of God had he there even such as he was a stranger to all his life before this therefore is to be well heeded For it is a demonstration of the faithfulness of God to those that suffering according to his will do commit the keeping of their Souls to him in well-doing as unto a faithful Creator Fourthly He will also be faithful to us in this He will not let the sharpness nor keenness nor venom of the arrows of the enemies of his people reach so far as to destroy both body and Soul at once but he will preserve them when what can be done is done to his eternal Kingdom and Glory Thus being preserved to his eternal Kingdom and glory is a mâ—rvellous thing But it must be so because God has called them to it Wherefore after Peter had told them that the Devil their adversary sought to devour them and had bidden them resist him stedfast in the faith he saith But the God of all grace who hath called us unto his eternal Kingdom and glory by Christ Jesus after ye have suffered a while make you perfect strengthen stablish settle you 1 Pet. 5.8 9 10. The truth is persecution of the godly was of God never intended for their destruction but for their Glory and to make them shine the more when they are beyond this valley of the shadow of death Indeed we oft-times when we are perscuted do feel the terrors of our adversaries in our minds But 't is not because they can shoot them thither nor because they of themselves have power to reach so far but we like fools by our ignorance and unbelief do admit them thither No suffering nor inflicter of suffering can reach the peace of the sufferer without his own consent This is provision of Gods making Yea and if thorow our folly their terror is admitted to touch us yet since we are not our own but are bought with a price we are not so at our own dispose but that God will have the butting and bounding of their rage as also a power to uphold and support our spirits When I said my foot slipped thy mercy O Lord held me up And the reason why by Gods ordinance the spirit is not to be touched in suffering is because that is it that is to sustain the infirmity of the sufferer therefore God will have the spirit of his servants kept sound and in good health Prov. 18.14 Isaiah 57.16 The room therefore and the ground that the enemy has to play upon is the body and outward substance of the people of God but the spirit is reserved for the reason hinted before and also that it might be capable of maintaining of communion with God And how else could they obey that command that bids them rejoyce in tribulation and glorifie God in the fires as it is Rom. 12 and Isaiah 24.15 But I say if they have not power to touch much less to destroy body and Soul for ever The body is Gods and he gives that to them to destroy the spirit is Gods and he keeps that to himself to shew that he has both power to do with us what he pleases and that he will recover our body also out of their hand for if the spirit lives so must the body when men have done what they can therewith This is the argument of our Lord Jesus Christ himself Luke 20.37.38 Therefore the faithfulness of God not only is but also will be seen by them that dare trust him till the next World to his glory and their eternal comfort We will now conclude with a short word by way of use you see how I have opened the Text and what hath naturally followed thereupon from the whole of which may be gathered First that the people of God are a suffering people a people subject to trouble for their faith and profession The reason is besides what hath been said already because the power of truth is in their
hearts and shews it self in their lives a thing which the Devil and the World can by no means abide He that is born after the flesh persecuteth him that is born after the spirit Gal. 4. For they cannot agree in Religion the godly are so devout and the other are so profane that they cannot do Not but that Gods People as they are commanded are willing to let them alone but the other they cannot bear that they should serve God as they have said Mat. 15.14 And hence ariseth persecution The World also would have the Religion of the godly to be counted false a thing that the others can by no means endure but will stand by and maintain yet in all peaceable manner their own ways before them whatever it costs The Christian and the carnal professor are like those two Harlots that you read of in the Book of Kings who strove for the living child whose it should be whose contest could not be decided until it came to the sword of the King 1 Kings 3. O but when the sword was drawn under a shew as if the living Child must now be cut in two then the true mother was known from the false For her bowels yearned upon her Son ver 26.27 The World what shew soever they have for Religion and however they urge it that the truth is with them have no yearning of bowels for it Let it be neither mine nor thine said she but divide it but the woman whose the living child was had not an heart to say so Religion may lie and die in a ditch for all those that are given to their sins nor doth their zeal appear except when they are griping of the godly for his faith towards God Bowels yearning of Bowels over Gods condemned Religion is only found in the Souls of those who own God has made it Secondly Is it so are Gods people a suffering people Then this should inform them that will be Religious to prepare themselves for what is like to attend them for their Religion To prepare I say not with carnal weapons but with the graces of the spirit of God that will help them with meekness and patience to endure Sit down then I say and count up the cost before for Religion thou engagest too far lest thou take upon thee to meddle with that which thou wilt not know what to do with in the end Prov. 25.8 Luke 14.25 26 27 28 29 30. Many there be that are faulty here they have taken upon them to profess not considering what what they have taken in hand may cost them Wherefore when troubles come indeed then they start and cry This they like not because they looked not for it and if this be the way to heaven let who will go on in it for them Thus they take offence and leave Christs cause and people to shift for themselves in the World Mat. 13.20 21. Thirdly But let Gods people think never the worse of Religion because of the course entertainment it meeteth with in the World 'T is better to chuse God and affliction than the World and sin and carnal peace 'T is necessary that we should suffer because that we have sinned And if God will have us suffer a little white here for his word instead of suffering for our sins in Hell let 's be content and count it a mercy with thankfulness The wicked are reserved to the day of destruction they shall be brought forth to the day of wrath Job 21.30 How kindly therefore doth God deal with us when he chuses to afflict us but for a little that with everlasting kindness he may have mercy upon us Isa. 54.7 8. And 't is better if the will of God be so that we suffer for well-doing than for evil-doing 1 Pet. 3. â—7 Fourthly Look not therefore upon the sufferings of Gods people for their Religion to be tokens of Gods great anger 'T is to be sure as our heavenly Father orders it rather a token of his love for suffering for the Gospel and for the sincere profession of it is indeed a dignity put upon us a dignity that all men are not counted worthy of Count it therefore a favour that God has bestowed upon thee his truth and graces to enable thee to profess it though thou be made to suffer for it Acts 5.41 Thou mightest have been a sufferer for thy sins in Hell but thou art not but contrariwise art perhaps suffering for conscience to God this is a dignity for that thou dost thus by vertue of an heavenly gift on the behalf of Christ for the Gospel sake and according to the will of God This is a dignity that a persecutor shall not be counted worthy of until he first convert to Christ Philip. 1.29 Fifthly take thy affliction with meekness and patience though thou endurest grief wrongfully For this is thank worthy if a man for conscience towards God endure grief suffering wrongfully 1 Pet. 2. Lay thy hand then upon thy mouth and speak not a word of ill against him that doth thee wrong leave thy cause and thy enemy to God yea rather pray that his sin may not be laid to his charge wherefore as I said before now shew thy self a good man by loving pitying praying for and by doing good as thou art commanded to them that dispitefully use thee Mat. 5.44 I know thy flesh will be apt to huff and to be angry and to wish would thou mightest revenge thy self But this is base carnal sensual devilish cast therefore such thoughts from thee as thoughts that are not fit for a Christians breast and betake thee to those weapons that are not carnal For the Artillery of a Christian is the word faith and prayer and in our patience we must possess our Souls 2 Cor. 10.5 Luke 21.16 17 18 19. Sixthly Be much in the consideration of the All-sufficience of thy Father whose cause thou hast espoused whose word thou hast chosen for thy heritage and whose paths thou delightest to walk in I say be much in considering how all the World is sustained by him and that all life and breath is in his hand to continue or diminish as he pleases Think with thy self also how able he is to rescue thee from all affliction or to uphold thee in it with a quiet mind Go to him continually as to a fountain of life that is open for the supply of the needy Remember also if he comes not at thy call and comforteth thee not so soon as thou desirest it is not of want of love or compassion to thy Soul but to try thy graces and to shew to the fallen Angels that thou wilt serve God for nought rather than give out Also if it seemeth to thee as if God took no care of thee to help thee but that he hath rather turned thee over to the ungodly count this also as a sign that he delights to see thee hold fast his name though thou art laid under the greatest of