Our blessed Lord, reproved his Disciples, when they would have called down fire from Heaven on the Samaritans; who, besides being both heretics and schismatics, had used him personally ill and told them, that the Son of Man was not come to destroy men's lives, but to save them*. And though in a parable he uses the words, compel them to come int; both the whole of the context, and the whole of his instructions, particularly those which he gave to his Apostles when he first sent them forth, irrefragably prove, that the only compulsion intended was that of cogent reasons and pressing exhortations. Accordingly St. Paul plainly asserts, that the weapons of our warfare are not carnal, but that we are to instruct in meekness those that oppose themselves §. We are not then authorized to raise persecution, but on the contrary commanded patiently to suffer it. And therefore I now proceed, II. To shew the excellency of this duty and particularly, as practised by the first Christians. I have already observed, that as most of the heathens thought all religions might be true, they were in little danger of suffering for any and amongst such, as thought their established faith and worship false and even mischievous, few or none had the patriotism to declare against it, or the security to refuse complying with it. The Jews, who, so long as they observed their law, were assured of national prosperity, had small need of precepts to undergo persecution for it willingly: which however they did undergo with admirable fortitude, when the sins of the people in general had brought the pious part, along with themselves, into distress. And it is a moving de * Luke ix. 54, 55, 56. + Luke xiv. 23. § 2 Tim. ii. 25. scription, which the Epistle to the Hebrews gives of their sufferings. They had trials of mockings and scourgings, of bonds and imprisonment: they were stoned, they were sawn asunder, were slain with the sword: they went about in sheep-skins, and goat-skins, being destitute, afflicted, tormented: of whom the world was not worthy: they wandered in desarts and mountains, and in dens and caves of the earth*. Their afflictions however were only occasional consequences of the idolatry of their countrymen. But Christianity set out from the first, with our Saviour's predictions to his Disciples, that they should be hated of all nations, delivered up, and killed, for his name's saket; with their predictions to their converts, that all, who would live godly in Christ Jesus, must suffer persecution; with immediate and dreadful examples of these truths; with the express command, Be faithful unto death, and I will give thee a crown of life§. And faithful accordingly they were, to such a degree, as nothing but consciousness of truth, and divine assistance, could possibly make them. The Apostles gave no proofs of courage in the first part of their history. They all deserted our Saviour, as soon as ever he was apprehended: one of them was terrified, without any particularly great occasion, into denying him: and even after his resurrection, nay probably his ascension too, they kept their assemblies very private, for fear of the Jews. What was it then, that changed them into such different persons, within the space of a few days? What could it be else, than the completion, recorded in the acts of our Saviour's promise, Ye shall receive power, Heb. ix. 36, 37, 38. + Matth. xxiv. 9. 2 Tim. iii. 12. Acts i. 13, 14. after that the Holy Ghost is come upon you: and ye shall be witnesses unto me in Jerusalem and all Judea, and unto the uttermost parts of the earth*. With what surprising boldness, immediately upon this, doth the late apostate, St. Peter, standing up with the Eleven, lift up his voice, and say, Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, Lord and Christ‡. This was not a passionate and inconsiderate courage. For what had there happened, that could raise it in them all? And what could possibly be milder and more rational, than their uniform temper and behaviour: which, their answer to the threatenings of the rulers, both so resolutely and so decently expresses? Whether it be right in the sight of God to hearken unto you, more than unto God, judge ye. For we cannot but speak the things, which we have seen and heard §. As they bore testimony, not merely to doctrines and opinions, but to plain and repeated, though miraculous facts, of which their senses were perfect judges, they could not mistake. And what could they hope for by attempting to deceive? They must each of them know themselves to be every way unqualified for conducting a fraud of this nature. They had seen just before, that they could not trust, either to the bravery, or the fidelity, one of another. Or if they could, a great part of what they said might easily be confuted notwithstanding, if it was not true. For aught appears, they might have returned to their former occupations with great safety. † Acts ii. 14. Acts iv. 18, 19, 20. * Acts i. 8. But if they went on in this new way: they knew the magistrates were vehement against them; they saw the people, at best, would do nothing to support them; and the fate of their master was full before their eyes. In these circumstances, worldly advantage could not be their motive. And fondness of acquiring glory amongst their followers was not likely to overbalance the fear of punishment, in men of their education; especially in a number of them : besides that, humanly speaking, they could expect neither glory nor followers. And in fact they were held in the lowest contempt by most men, and honoured but by few. Or should we suppose, that contrary to all probability, and to the express notices given them, they looked for better treatment in carrying on their undertaking, than they found: yet when they perceived their disappointment, would no one of them have been so honest, as to own his error, and detect his accomplices; or at least so wise as to withdraw himself out of harm's way? Would they all have gone on, year after year, supporting persecution and death, one after another: neither taking warning nor complaining, but rejoicing and triumphing? Hear only, what a description St. Paul gives of their and his own condition. God hath set forth us the Apostle's last, as it were appointed to death: we are made a spectacle unto the world:—even unto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labour, working with our own hands;—we are made as the filth of the world, and are the off-scouring of all things unto this day*. Could they have chosen to bear this from any other principle, than that, which he elsewhere mentions? 1 Cor. iv. 9. 11, 12, 13. We are troubled on every side, yet not distressed: perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed. We are always delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh: -Knowing that he, which raised up the Lord Jesus, shall raise up us also by Jesus:-—for which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day*. Nor were they affected in this heroic manner, only while death might possibly be at a distance from them; but the nearer it approached, the more they felt of the same spirit. I am now, saith St. Paul, ready to be offered, and the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. Can there be words in language more expressive of conscious integrity, and composed fortitude? But this was far from the whole excellence of that frame of mind, with which they met sufferings. Could they have delighted themselves with the thought of vengeance falling on their adversaries, either from men or from God, in the present life or in the next, it might possibly have given some poor consolation and support to corrupt nature under torments and death. But their master's rule was, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. Had he meant only to harden them into a bold unfeeling obstinacy, he would never have required of them such tenderness of kind affection towards adversaries: a temper 2 Cor. iv. 8, 9. 11. 14. 16. † 2 Tim. iv. 7, 8. Matth v. 44. |