John Calvin was born in 1509, at Noyon, France. He has been called the greatest of Protestant commentators and theologians, and the inspirer of the Puritan exodus. He often preached every day for weeks in succession. He possest two of the greatest elements in successful pulpit oratory, self-reliance and authority. It was said of him, as it was afterward said of Webster, that "every word weighed a pound." His style was simple, direct, and convincing. He made men think. His splendid contributions to religious thought, and his influence upon individual liberty, give him a distinguished place among great reformers and preachers. His idea of preaching is thus exprest in his own words: "True preaching must not be dead, but living and effective. No parade of rhetoric, but the Spirit of God must resound in the voice in order to operate with power." He died at Geneva in 1564.
ENDURING PERSECUTION FOR CHRIST
Let us go forth therefore unto him without the camp bearing his reproach. -- Hebrews xiii., 13.
All the exhortations which can be given us to suffer patiently for the name of Jesus Christ, and in defense of the gospel, will have no effect if we do not feel assured of the cause for which we fight. For when we are called to part with life, it is absolutely necessary to know on what grounds. The firmness necessary we can not possess, unless it be founded on certainty of faith.
It is true that persons may be found who will foolishly expose themselves to death in maintaining some absurd opinions and dreams conceived by their own brain, but such impetuosity is more to be regarded as frenzy than as Christian zeal; and, in fact, there is neither firmness nor sound sense in those who thus, at a kind of haphazard, cast themselves away. But, however this may be, it is in a good cause only that God can acknowledge us as His martyrs. Death is common to all, and the children of God are condemned to ignominy and tortures as criminals are; but God makes the distinction between them, inasmuch as He can not deny His truth. On our part, then, it is requisite that we have sure and infallible evidence of the doctrine which we maintain; and hence, as I have said, we can not be rationally imprest by any exhortations which we receive to suffer persecution for the gospel, if no true certainty of faith has been imprinted in our hearts. For to hazard our life upon a peradventure is not natural, and tho we were to do it, it would only be rashness, not Christian courage. In a word, nothing that we do will be approved of God if we are not thoroughly persuaded that it is for Him and His cause we suffer persecution, and the world is our enemy.
Now, when I speak of such persuasion, I mean not merely that we must know how to distinguish between true religion and the abuses or follies of men, but also that we must be thoroughly persuaded of the heavenly life, and the crown which is promised us above, after we shall have fought here below. Let us understand, then, that both of these requisites are necessary, and can not be separated from each other. The points, accordingly, with which we must commence are these: We must know well what our Christianity is, what the faith which we have to hold and follow, what the rule which God has given us; and we must be so well furnished with such instructions as to be able boldly to condemn all the falsehoods, errors, and superstitions which Satan has introduced to corrupt the pure simplicity of the doctrine of God. Hence, we ought not to be surprized that, in the present day, we see so few persons disposed to suffer for the gospel, and that the greater part of those who call themselves Christians know not what it is. For all are, as it were, lukewarm; and instead of making it their business to hear or read, count it enough to have had some slight taste of Christian faith. This is the reason why there is so little decision, and why those who are assailed immediately fall away. This fact should stimulate us to inquire more diligently into divine truth, in order to be well assured with, regard to it.
Still, however, to be well informed and grounded is not the whole that is necessary. For we see some who seem to be thoroughly imbued with sound doctrine, and who, notwithstanding, have no more zeal or affection than if they had never known any more of God than some fleeting fancy. Why is this? Just because they have never comprehended the majesty of the Holy Scriptures. And, in fact, did we, such as we are, consider well that it is God who speaks to us, it is certain that we would listen more attentively, and with greater reverence. If we would think that in reading Scripture we are in the school of angels, we would be far more careful and desirous to profit by the doctrine which is propounded to us.
We now see the true method of preparing to suffer for the gospel. First, We must have profited so far in the school of God as to be decided in regard to true religion and the doctrine which we are to hold; and we must despise all the wiles and impostures of Satan, and, all human inventions, as things not only frivolous but also carnal, inasmuch as they corrupt Christian purity; therein differing, like true martyrs of Christ, from the fantastic persons who suffer for mere absurdities. Second, Feeling assured of the good cause, we must be inflamed, accordingly, to follow God whithersoever He may call us: His Word must have such authority with us as it deserves, and having withdrawn from this world, we must feel as it were enraptured in seeking the heavenly life.
But it is more than strange that, tho the light of God is shining more brightly than it ever did before, there is a lamentable want of zeal! If the thought does not fill us with shame, so much the worse. For we must shortly come before the great Judge, where the iniquity which we endeavor to hide will be brought forward with such upbraidings that we shall be utterly confounded. For, if we are obliged to bear testimony to God, according to the measure of the knowledge which He has given us, to what is it owing, I would ask, that we are so cold and timorous in entering into battle, seeing that God has so fully manifested Himself at this time that He may be said to have opened to us and displayed before us the great treasures of His secrets? May it not be said that we do not think we have to do with God? For had we any regard to His Majesty we would not dare to turn the doctrine which proceeds from Him into some kind of philosophic speculation. In short, it is impossible to deny that it is our great shame, not to say fearful condemnation, that we have so well known the truth of God, and have so little courage to maintain it!
Above all, when we look to the martyrs of past times, well may we detest our own cowardice! The greater part of those were not persons much versed in Holy Scripture, so as to be able to dispute on all subjects. They knew that there was one God, whom they behooved to worship and serve -- that they had been redeemed by the blood of Jesus Christ, in order that they might place their confidence of salvation in Him and in His grace -- and that, all the inventions of men being mere dross and rubbish, they ought to condemn all idolatries and superstitions. In one word, their theology was in substance this -- There is one God who created all the world, and declared His will to us by Moses and the prophets, and finally by Jesus Christ and His apostles; and we have one sole Redeemer, who purchased us by His blood, and by whose grace we hope to be saved: All the idols of the world are curst, and deserve execration.
With a system embracing no other points than these, they went boldly to the flames, or to any other kind of death. They did not go in twos or threes, but in such bands that the number of those who fell by the hands of tyrants is almost infinite! We, on our part, are such learned clerks that none can be more so (so at least we think), and, in fact, so far as regards the knowledge of Scripture, God has so spread it out before us that no former age was ever so highly favored. Still, after all, there is scarcely a particle of zeal. When men manifest such indifference, it looks as if they were bent on provoking the vengeance of God.
What then should be done in order to inspire our breasts with true courage? We have, in the first place, to consider how precious the confession of our faith is in the sight of God. We little know how much God prizes it, if our life, which is nothing, is valued by us more highly. When it is so, we manifest a marvelous degree of stupidity. We can not save our life at the expense of our confession with out acknowledging that we hold it in higher estimation than the honor of God and the salvation of our souls.
A heathen could say that "It was a miserable thing to save life by giving up the only things which made life desirable!" And yet he and others like him never knew for what end men are placed in the world, and why they live in it. It is true they knew enough to say that men ought to follow virtue, to conduct themselves honestly and without reproach; but all their virtues were mere paint and smoke. We know far better what the chief aim of life should be, namely, to glorify God, in order that He may be our glory. When this is not done, wo to us! And we can not continue to live for a single moment upon the earth without heaping additional curses on our heads. Still we are not ashamed to purchase some few days to languish here below, renouncing eternal kingdom by separating ourselves from Him by whose energy we are sustained in life.
Were we to ask the most ignorant, not to say the most brutish, persons in the world why they live, they would not venture to answer simply that it is to eat, and drink, and sleep; for all know that they have been created for a higher and holier end. And what end can we find if it be not to honor God, and allow ourselves to be governed by Him, like children by good parents; so that after we have finished the journey of this corruptible life, we may be received into His eternal inheritance? Such is the principal, indeed the sole end. When we do not take it into account, and are intent on a brutish life, which is worse than a thousand deaths, what can we allege for our excuse? To live and not know why is unnatural. To reject the causes for which we live, under the influence of a foolish longing for a respite of some few days, during which we are to live in the world, while separated from God -- I know not how to name such infatuation and madness!
But as persecution is always harsh and bitter, let us consider how and by what means Christians may be able to fortify themselves with patience, so as unflinchingly to expose their life for the truth of God. The text which we have read out, when it is properly understood, is sufficient to induce us to do so. The apostle says, Let us go forth from the city after the Lord Jesus, bearing His reproach. In the first place, he reminds us, altho the swords should not be drawn against us nor the fires kindled to burn us, that we can not be truly united to the Son of God while we are rooted in this world. Wherefore a Christian, even in repose, must always have one foot lifted to march to battle, and not only so, but he must have his affections withdrawn from the world, altho his body is dwelling in it. Grant that this at first sight seems to us hard, still we must be satisfied with the words of St. Paul (I Thess. iii.), that we are called and appointed to suffer. As if He had said, Such is our condition as Christians; this is the road by which we must go if we would follow Christ.
Meanwhile, to solace our infirmity and mitigate the vexation and sorrow which persecution might cause us, a good reward is held forth: In suffering for the cause of God, we are walking step by step after the Son of God, and have Him for our guide. Were it simply said that to be Christians we must pass through all the insults of the world boldly, to meet death at all times and in whatever way God may be pleased to appoint, we might apparently have some pretext for replying that it is a strange road to go at peradventure. But when we are commanded to follow the Lord Jesus, His guidance is too good and honorable to be refused. Now, in order that we may be more deeply moved, not only is it said that Jesus Christ walks before us as our Captain, but that we are made conformable to His image; so St. Paul says in the eighth chapter to the Romans that God hath ordained all those whom He hath adopted for His children, to be made conformable to Him who is the pattern and head of all.
Are we so delicate as to be unwilling to endure anything? Then we must renounce the grace of God by which He has called us to the hope of salvation. For there are two things which can not be separated -- to be members of Christ, and to be tried by many afflictions. We certainly ought to prize such a conformity to the Son of God much more than we do. It is true, that in the world's judgment there is disgrace in suffering for the gospel. But since we know that believers are blind, ought we not to have better eyes than they? It is ignominy to suffer from those who occupy the seat of justice, but St. Paul shows us by his example that we have to glory in scourings for Jesus Christ, as marks by which God recognizes us and avows us for His own. And we know what St. Luke narrates of Peter and John (Acts v., 41); namely, that they rejoiced to have been counted worthy to suffer infamy and reproach for the name of the Lord Jesus.
Ignominy and dignity are two opposites: so says the world, which, being infatuated, judges against all reason, and in this way converts the glory of God into dishonor. But, on our part, let us not refuse to be vilified as concerns the world, in order to be honored before God and His angels. We see what pains the ambitious take to receive the commands of a king, and what a boast they make of it. The Son of God presents His commands to us, and every one stands back. Tell me, pray, whether in so doing are we worthy of having anything in common with Him? there is nothing here to attract our sensual nature, but such notwithstanding are the true escutcheons of nobility in the heavens. Imprisonment, exile, evil report, imply in men's imagination whatever is to be vituperated; but what hinders us from viewing things as God judges and declares them, save our unbelief? Wherefore, let the name of the Son of God have all the weight with us which it deserves, that we may learn to count it honor when He stamps His marks upon us. If we act otherwise our ingratitude is insupportable.
Were God to deal with us according to our desserts, would He not have just cause to chastise us daily in a thousand ways? Nay more, a hundred thousand deaths would not suffice for a small portion of our misdeeds! Now, if in His infinite goodness He puts all our faults under His foot and abolishes them, and instead of punishing us according to our demerit, devises an admirable means to convert our afflictions into honor and a special privilege, inasmuch as through them we are taken into partnership with His Son, must it not be said, when we disdain such a happy state, that we have indeed made little progress in Christian doctrine?
Accordingly, St. Peter, after exhorting us (I Peter iv., 15) to walk so purely in the fear of God, as not to suffer as thieves, adulterers, and murderers, immediately adds, that if we must suffer as Christians, let us glorify God for the blessing which He thus bestows upon us. It is not without cause he speaks thus. For who are we, I pray, to be witnesses of the truth of God, and advocates to maintain His cause? Here we are poor worms of the earth, creatures full of vanity, full of lies, and yet God employs us to defend His truth -- an honor which pertains not even to the angels of heaven! May not this consideration alone well inflame us to offer ourselves to God to be employed in any way in such honorable service?
Many persons, however, can not refrain from pleading against God, or, at least, from complaining against Him for not better supporting their weakness. It is marvelously strange, they say, how God, after having chosen us for His children, allows us to be trampled upon and tormented by the ungodly. I answer: Even were it not apparent why He does so, He might well exercise His authority over us, and fix our lot at His pleasure. But when we see that Jesus Christ is our pattern, ought we not, without inquiring further, to esteem it great happiness that we are made like Him? God, however, makes it very apparent what the reasons are for which He is pleased that we should be persecuted. Had we nothing more than the consideration suggested by St. Peter (I Peter i., 7), we were disdainful indeed not to acquiesce in it. He says that since gold and silver, which are only corruptible metals, are purified and tested by fire, it is but reasonable that our faith, which surpasses all the riches of the world, should be so tried.
It were easy indeed for God to crown us at once without requiring us to sustain any combats; but as it is His pleasure that until the end of the world Christ shall reign in the midst of His enemies, so it is also His pleasure that we, being placed in the midst of them, shall suffer their oppression and violence till He deliver us. I know, indeed, that the flesh rebels when it is to be brought to this point, but still the will of God must have the mastery. If we feel some repugnance in ourselves, it need not surprize us; for it is only too natural for us to shun the cross. Still let us not fail to surmount it, knowing that God accepts our obedience, provided we bring all our feelings and wishes into captivity, and make them subject to Him.
When prophets and apostles went to death, it was not without feeling some inclination to recoil. "They shall carry thee whither thou wouldst not," said our Lord Jesus Christ to Peter. (John xxi., 18.) When such fears of death arise within us, let us gain the mastery over them, or rather let God gain it; and meanwhile, let us feel assured that we offer Him a pleasing sacrifice when we resist and do violence to our inclinations for the purpose of placing ourselves entirely under His command: This is the principle war in which God would have His people to be engaged. He would have them strive to suppress every rebellious thought and feeling which would turn them aside from the path to which He points. And the consolations are so ample that it may well be said, we are more than cowards if we give away!
In ancient times vast numbers of people, to obtain a simple crown of leaves, refused no toil, no pain, no trouble; nay, it even cost them nothing to die, and yet every one of them fought for a peradventure, not knowing whether he was to gain or to lose the prize. God holds forth to us the immortal crown by which we may become partakers of His glory: He does not mean us to fight at haphazard, but all of us have a promise of the prize for which we strive. Have we any cause then to decline the struggle? Do we think it has been said in vain that if we die with Jesus Christ we shall also live with Him? Our triumph is prepared, and yet we do all we can to shun the combat.
But it is said that all we teach on this subject is repugnant to human judgment. I confess it. And hence when our Savior declares, "Blest are they which are persecuted for righteousness' sake" (Matt, v., 10), He gives utterance to a sentiment which is not easily received in the world. On the contrary, He wishes to account that as happiness which in the judgment of sense is misery. We seem to ourselves miserable when God leaves us to be trampled upon by the tyranny and cruelty of our enemies; but the error is that we look not to the promises of God, which assure us that all will turn to our good. We are cast down when we see the wicked stronger than we, and planting their foot on our throat; but such confusion should rather, as St. Paul says, cause us to lift up our heads. Seeing we are too much disposed to amuse ourselves with present objects, God in permitting the good to be maltreated, and the wicked to have sway, shows by evident tokens that a day is coming on which all that is now in confusion will be reduced to order. If the period seems distant, let us run to the remedy, and not flatter ourselves in our sin; for it is certain that we have no faith if we can not carry our views forward to the coming of Jesus Christ.
To leave no means which may be fitted to stimulate us unemployed, God sets before us promises on the one hand and threatenings on the other. Do we feel that the promises have not sufficient influence, let us strengthen them by adding the threatenings. It is true we must be perverse in the extreme not to put more faith in the promises of God, when the Lord Jesus says that He will own us as His before His Father, provided we confess Him before men. (Matt x., 32; Luke xii., 8.) What should prevent us from making the confession which He requires? Let men do their utmost, they can not do worse than murder us! and will not the heavenly life compensate for this? I do not here collect all the passages in Scripture which bear on this subject: they are so often reiterated that we ought to be thoroughly satisfied with them. When the struggle comes, if three or four passages do not suffice, a hundred surely ought to make us proof against all contrary temptations.
But if God can not will us to Himself by gentle means, must we not be mere blocks if His threatening also fail? Jesus Christ summons all those who from fear of temporal death shall have denied the truth, to appear at the bar of God his Father, and says, that then both body and soul will be consigned to perdition. (Matt. x., 28; Luke xii., 5.) And in another passage He says that He will disclaim all those who shall have denied Him before men. (Matt. x., 33; Luke xii., 10.) These words, if we are not altogether impervious to feeling, might well make our hair stand on end. Be this as it may, this much is certain; if these things do not move us as they ought, nothing remains for us but a fearful judgment. (Heb. x., 27.) All the words of Christ having proved unavailing, we stand convinced of gross infidelity.
It is in vain for us to allege that pity should be shown us, inasmuch as our nature is so frail; for it is said, on the contrary, that Moses, having looked to God by faith, was fortified so as not to yield under any temptation. Wherefore, when we are thus soft and easy to bend, it is a manifest sign, I do not say that we have no zeal, no firmness, but that we know nothing either of God or His kingdom. When we are reminded that we ought to be united to our Head, it seems to us a fine pretext for exemption to say that we are men. But what were those who have trodden the path before us? Indeed, had we nothing more than pure doctrine, all the excuses we could make would be frivolous; but having so many examples which ought to supply us with the strongest proof, the more deserving are we of condemnation.
There are two points to be considered. The first is, that the whole body of the Church in general has always been, and to the end will be, liable to be afflicted by the wicked, as is said in the Psalms (Psalms cxxix., 1), "From my youth up they have tormented me, and dragged the plow over me from one end to the other." The Holy Spirit there brings in the ancient Church, in order that we, after being much acquainted with her afflictions, may not regard it as either new or vexatious when the like is done to ourselves in the present day. St. Paul, also, in quoting from another Psalm (Rom. vii., 36; Psalm xliv., 22), a passage which says, "We have been led like sheep to the slaughter"; shows that that has not been for one age only, but is the ordinary condition of the Church, and shall be.
Therefore, on seeing how the Church of God is trampled upon in the present day by proud worldlings, how one barks and another bites, how they torture, how they plot against her, how she is assailed incessantly by mad dogs and savage beasts, let it remind us that the same thing was done in all the olden time. It is true God sometimes gives her a truce and time of refreshment, and hence in the Psalm above quoted it is said, "He cutteth the cords of the wicked"; and in another passage (Psalm cxxv., 3), "He breaks their staff, lest the good should fall away, by being too hardly pressed." But still it has pleased Him that His Church should always have to battle so long as she is in this world, her repose being treasured up on high in the heavens. (Heb. iii., 9.)
Meanwhile, the issue of her afflictions has always been fortunate. At all events, God has caused that tho she has been prest by many calamities, she has never been completely crusht; as it is said (Psalm vii., 15), "The wicked with all their efforts have not succeeded in that at which they aimed." St. Paul glories in the fact, and shows that this is the course which God in mercy always takes. He says (I Cor. iv., 12) that we endure tribulations, but we are not in agony; we are impoverished, but not left destitute; we are persecuted, but not forsaken; cast down, but we perish not; bearing everywhere in our body the mortification of the Lord Jesus, in order that His life may be manifested in our mortal bodies. Such being, as we see, the issue which God has at all times given to the persecutions of His Church, we ought to take courage, knowing that our forefathers, who were frail men like ourselves, always had the victory over their enemies by remaining firm in endurance.
I only touch upon this article briefly to come to the second, which is more to our purpose, viz., that we ought to take advantage of the particular examples of the martyrs who have gone before us. These are not confined to two or three, but are, as the apostle says (Heb. xii., 1), "So great a cloud of witnesses." By this expression he intimates that the number is so great that it ought, as it were, completely to engross our sight. Not to be tedious, I will only mention the Jews, who were persecuted for the true religion, as well under the tyranny of King Antiochus as a little after his death. We can not allege that the number of sufferers was small, for it formed, as it were, a large army of martyrs. We can not say that it consisted of prophets whom God had set apart from common people, for women and young children formed part of the band. We can not say that they got off at a cheap rate, for they were tortured as cruelly as it was possible to be. Accordingly, we hear what the apostle says (Heb. xi., 35), that some were stretched out like drums, not caring to be delivered, that they might obtain a better resurrection; others were proved by mockery and blows, or bonds and prisons; others were stoned or sawn asunder; others traveled up and down, wandering among mountains and caves.
Let us now compare their case with ours. If they so endured for the truth which was at that time so obscure, what ought we to do in the clear light which is now shining? God speaks to us with open mouth; the great gate of the kingdom of heaven has been opened, and Jesus Christ calls us to Himself, after having come down to us that we might have him, as it were, present to our eyes. What a reproach would it be to us to have less zeal in suffering for the gospel than those who had only hailed the promises afar off -- who had only a little wicket opened whereby to come to the kingdom of God, and who had only some memorial and type of Jesus Christ? These things can not be exprest in a word, as they deserve, and therefore I leave each to ponder them for himself.
The doctrine now laid down, as it is general, ought to be carried into practise by all Christians, each applying it to his own use according as may be necessary. This I say, in order that those who do not see themselves in apparent danger may not think it superfluous as regards them. They are not at this hour in the hands of tyrants, but how do they know what God means to do with them hereafter? We ought therefore to be so forearmed that if some persecution which we did not expect arrives, we may not be taken unawares. But I much fear that there are many deaf ears in regard to this subject. So far are those who are sheltered and at their ease from preparing to suffer death when need shall be that they do not even trouble themselves about serving God in their lives. It nevertheless continues true that this preparation for persecution ought to be our ordinary study, and especially in the times in which we live.
Those, again, whom God calls to suffer for the testimony of His name ought to show by deeds that they have been thoroughly trained to patient endurance. Then ought they to recall to mind all the exhortations which were given them in times past, and bestir themselves just as the soldier rushes to arms when the tempest sounds. But how different is the result. The only question is how to find out subterfuges for escaping. I say this in regard to the greater part; for persecution is a true touchstone by which God ascertains who are His. And few are so faithful as to be prepared to meet death boldly.
It is a kind of monstrous thing, that persons who make a boast of having a little of the gospel, can venture to open their lips to give utterance to such quibbling. Some will say, What do we gain by confessing our faith to obstinate people who have deliberately resolved to fight against God? Is not this to cast pearls before swine? As if Jesus Christ had not distinctly declared (Matt viii., 38) that He wishes to be confest among the perverse and malignant. If they are not instructed thereby, they will at all events remain confounded; and hence confession is an odor of a sweet smell before God, even tho it be deadly to the reprobate. There are some who say, What will our death profit? Will it not rather prove an offense? As if God hath left them the choice of dying when they should see it good and find the occasion opportune. On the contrary, we approve our obedience by leaving in His hand the profit which is to accrue from our death.
In the first place, then, the Christian man, wherever he may be, must resolve, notwithstanding dangers or threatings, to walk in simplicity as God has commanded. Let him guard as much as he can against the ravening of the wolves, but let it not be with carnal craftiness. Above all, let him place his life in the hands of God. Has he done so?
Then if he happens to fall into the hands of the enemy, let him think that God, having so arranged, is pleased to have him for one of the witnesses of His Son, and therefore that he has no means of drawing back without breaking faith with Him to whom we have promised all duty in life and in death -- Him whose we are and to whom we belong, even though we should have made no promise.
In saying this I do not lay all under the necessity of making a full and entire confession of everything which they believe, even should they be required to do so. I am aware also of the measure observed by St. Paul, altho no man was ever more determined boldly to maintain the cause of the gospel as he ought. And hence it is not without cause our Lord promises to give us, on such an occasion, "a mouth and wisdom" (Luke xxi., 15); as if he had said, that the office of the Holy Spirit is not only to strengthen us to be bold and valiant, but also to give us prudence and discretion, to guide us in the course which it will be expedient to take.
The substance of the whole is, that those who are in such distress are to ask and obtain such prudence from above, not following their own carnal wisdom, in searching out for a kind of loop-hole by which to escape. There are some who tell us that our Lord Himself gave no answer to those who interrogated Him. But I rejoin, First, That this does not abolish the rule which He has given us to make confession of our faith when so required. (I Peter iii., 15.) Secondly, That He never used any disguise to save His life: and, Thirdly, That He never gave an answer so ambiguous as not to embody a sufficient testimony to all that He had to say; and that, moreover, He had already satisfied those who came to interrogate Him anew, with the view not obtaining information, but merely of laying traps to ensnare Him.
Let it be held, then, as a fixed point among all Christians, that they ought not to hold their life more precious than the testimony to the truth, inasmuch as God wishes to be glorified thereby. Is it in vain that He gives the name of witnesses (for this is the meaning of the word martyr) to all who have to answer before the enemies of the faith? Is it not because He wished to employ them for such a purpose? Here every one is not to look for his fellow, for God does not honor all alike with the call. And as we are inclined so to look, we must be the more on our guard against it. Peter having heard from the lips of our Lord Jesus (John xxi., 18) that he should be led in his old age where he would not, asked, What was to become of his companion John? There is not one among us who would not readily have put the same question; for the thought which instantly rises in our mind is, Why do I suffer rather than others? On the contrary, Jesus Christ exhorts all of us in common, and each of us in particular, to hold ourselves "ready," in order that according as He shall call this one or that one, we may march forth in our turn.
I explained above how little prepared we shall be to suffer martyrdom, if we be not armed with the divine promises. It now remains to show somewhat more fully what the purport and aim of these promises are -- not to specify them all in detail, but to show the principal things which God wishes us to hope from Him, to console us in our afflictions. Now these things, taken summarily, are three. The first is, that inasmuch as our life and death are in His hand, He will preserve us by His might that not a hair will be plucked out of our heads without His leave. Believers, therefore, ought to feel assured into whatever hands they may fall, that God is not divested of the guardianship which He exercises over their persons. Were such a persuasion well imprinted on our hearts, we should be delivered from the greater part of the doubts and perplexities which torment us and obstruct us in our duty.
We see tyrants let loose: thereupon it seems to us that God no longer possesses any means of saving us, and we are tempted to provide for our own affairs as if nothing more were to be expected from Him. On the contrary, His providence, as He unfolds it, ought to be regarded by us as an impregnable fortress. Let us labor, then, to learn the full import of the expression, that our bodies are in the hands of Him who created them. For this reason He has sometimes delivered His people in a miraculous manner, and beyond all human expectation, as Shadrach, Meshach, and Abednego, from the fiery furnace, Daniel from the den of lions; Peter from Herod's prison, where he was locked, chained, and guarded so closely. By these examples He meant to testify that He holds our enemies in check, altho it may not seem so, and has power to withdraw us from the midst of death when He pleases. Not that He always does it; but in reserving authority to Himself to dispose of us for life and for death, He would have us to feel fully assured that He has us under His charge; so that whatever tyrants attempt, and with whatever fury they may rush against us, it belongs to Him alone to order our life.
If He permits tyrants to slay us, it is not because our life is not dear to Him, and held in a hundred times greater honor than it deserves. Such being the case, having declared by the mouth of David (Psalm cxvi., 13), that the death of the saints is precious in His sight, He says also by the mouth of Isaiah (xxvi., 21), that the earth will discover the blood which seems to be concealed. Let the enemies of the gospel, then, be as prodigal as they will of the blood of martyrs, they shall have to render a fearful account of it even to its last drop. In the present day, they indulge in proud derision while consigning believers to the flames; and after having bathed in their blood, they are intoxicated by it to such a degree as to count all the murders which they commit mere festive sport. But if we have patience to wait, God will show in the end that it is not in vain He has taxed our life at so high a value. Meanwhile, let it not offend us that it seems to confirm the gospel, which in worth surpasses heaven and earth.
To be better assured that God does not leave us as it were forsaken in the hands of tyrants, let us remember the declarations of Jesus Christ, when He says (Acts ix., 4) that He Himself is persecuted in His members. God had indeed said before, (Zech. ii., 8), "He who touches you touches the apple of mine eye." But here it is said much more expressly, that if we suffer for the gospel, it is as much as if the Son of God were suffering in person. Let us know, therefore, that Jesus Christ must forget Himself before He can cease to think of us when we are in prison, or in danger of death for His cause; and let us know that God will take to heart all the outrages which tyrants commit upon us, just as if they were committed on His own Son.
Let us now come to the second point which God declares to us in His promise for our consolation. It is, that He will so sustain us by the energy of His Spirit that our enemies, do what they may, even with Satan at their head, will gain no advantage over us. And we see how He displays His gifts in such an emergency; for the invincible constancy which appears in the martyrs abundantly and beautifully demonstrates that God works in them mightily. In persecution there are two things grievous to the flesh, the vituperation and insult of men, and the tortures which the body suffers. Now, God promises to hold out His hand to us so effectually, that we shall overcome both by patience. What He thus tells us He confirms by fact. Let us take this buckler, then, to ward off all fears by which we are assailed, and let us not confine the working of the Holy Spirit within such narrow limits as to suppose that He will not easily defeat all the cruelties of men.
Of this we have had, among other examples, one which is particularly memorable. A young man who once lived with us here, having been apprehended in the town of Tournay, was condemned to have his head cut off if he recanted, and to be burned alive if he continued steadfast to his purpose. When asked what he meant to do, he replied simply, "He who will give me grace to die patiently for His name, will surely give me grace to bear the fire." We ought to take this expression not as that of a mortal man, but as that of the Holy Spirit, to assure us that God is not less powerful to strengthen us, and render us victorious over tortures, than to make us submit willingly to a milder death. Moreover, we oftentimes see what firmness he gives to unhappy malefactors who suffer for their crimes. I speak not of the hardened, but of those who derive consolation from the grace of Jesus Christ, and by His means, with a peaceful heart, undergo the most grievous punishment which can be inflicted. One beautiful instance is seen in the thief who was converted at the death of our Lord. Will God, who thus powerfully assists poor criminals when enduring the punishment of their misdeeds, be so wanting to His own people, while fighting for His cause, as not to give them invincible courage?
The third point for consideration in the promises which God gives His martyrs is, the fruit which they ought to hope for from their sufferings, and in the end, if need be, from their death. Now, this fruit is, that after having glorified His Name -- after having edified the Church by their constancy -- they, will be gathered together with the Lord Jesus into His immortal glory. But as we have above spoken of this at some length, it is enough here to recall it to remembrance. Let believers, then, learn to lift up their heads towards the crown of glory and immortality to which God invites them, thus they may not feel reluctant to quit the present life for such a recompense; and, to feel well assured of this inestimable blessing, let them have always before their eyes the conformity which they thus have to our Lord Jesus Christ; beholding death in the midst of life, just as He, by the reproach of the cross, attained to the glorious resurrection, wherein consists all our felicity, joy, and triumph.
END OF VOL. I.