Works of John Bunyan Volume II Part 171

A jail shall look as black as h.e.l.l, and the loss of a few stools and chairs, as bad as the loss of so many bags of gold. 13 Death for the Saviour of the world, shall seem to be a thing both unreasonable and intolerable. Such will choose to run the hazard of the loss of a thousand souls, in the way of the world, rather than the loss of one poor, sorry, transitory life for the holy Word of G.o.d. But the reason, as I said, is, they have not committed the keeping of their soul to G.o.d. For he that indeed has committed the keeping of his soul to that great one, has shaken his hands of all things here. Has bid adieu to the world, to friends, and life: and waiteth upon G.o.d in a way of close keeping to his truth, and walking in his ways, having counted the cost, and been persuaded to take what cup G.o.d shall suffer the world to give him for so doing.

Conclusion Sixth, Another conclusion that followeth from these words, is, That G.o.d is very willing to take the charge and care of the soul (that is committed unto him) of them that suffer for his sake in the world. If this were not true, the exhortation would not answer the end. What is intended by, "Let him commit the keeping of his soul to G.o.d," but that the sufferer should indeed leave that great care with him; but if G.o.d be not willing to be concerned with such a charge, what bottom14 is there for the exhortation? But the exhortation has this for its bottom, therefore G.o.d is willing to take the charge and care of the soul of him that suffereth for his name in this world. "The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate" (Psa 34:22; 1 Sam 25:28,29). None, not one that committeth his soul to G.o.d's keeping in a way of well doing, but shall find him willing to be concerned therewith. Ay, this, saith the sufferer, if I could believe this, it would rid me of all my fears. But I find myself engaged for G.o.d, for I have made a profession of his name, and cannot arrive to this belief that G.o.d is willing to take the charge and care of my soul. Wherefore I fear, that if trials come so high, as that life, as well as estate, must go, that both life, and estate, and soul, and all will be lost at once.

Well, honest heart, these are thy fears, but let them fly away, and consider the text again, "Let them that suffer according to the will of G.o.d, commit the keeping of their souls to him,--as unto a faithful Creator." These are G.o.d's words, Christ's words, and the invitation of the Holy Ghost. When, therefore, thou readest them, be persuaded that thou hearest the Father, and the Son, and the Holy Ghost, all of them jointly and severally speaking to thee and saying, Poor sinner, thou art engaged for G.o.d in the world, thou art suffering for his Word: leave thy soul with him as with one that is more willing to save it, than thou art willing he should: act faith, trust G.o.d, believe his Word, and go on in thy way of witness-bearing for him, and thou shalt find all well, and according to the desire of thy heart at last. True, Satan will make it his business to tempt thee to doubt of this, that thy way be made yet more hard and difficult to thee. For he knows that unbelief is a soul-perplexing sin, and makes that which would otherwise be light, pleasant, and easy, unutterably heavy and burdensome to the sufferer. Yea, this he doth in hope to make thee at last, to cast away thy profession, thy cause, thy faith, thy conscience, thy soul, and all. But hear what the Holy Ghost saith again: "He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight" (Psa 72:13,14). These words also are spoken for the comfort of sufferers, ver. 12. "For he shall deliver the needy when he crieth; the poor also, and him that hath no helper." Wherefore, let them that are G.o.d's sufferers, pluck up a good heart; let them not be afraid to trust G.o.d with their souls, and with their eternal concerns. Let them cast all their care upon G.o.d, for he careth for them (1 Peter 5:7).

But I am in the dark.

I answer, never stick at that. It is most bravely done, to trust G.o.d with my soul in the dark, and to resolve to serve G.o.d for nothing, rather than give out. Not to see, and yet to believe, and to be a follower of the Lamb, and yet to be at uncertainty, what we shall have at last, argues love, fear, faith, and an honest mind, and gives the greatest sign of one that hath true sincerity in his soul. It was this that made Job and Peter so famous, and the want of it that took away much of the glory of the faith of Thomas (Job 1:8-10,21; Matt 19:27; John 20:29). Wherefore believe, verily, that G.o.d is ready, willing, yea, that he looks for, and expects that thou who art a sufferer shouldest commit the keeping of thy soul to him, as unto a faithful Creator.

Conclusion Seventh. Another conclusion that followeth from these words is this, namely, That G.o.d is able, as well as willing, to secure the souls of his suffering saints, and to save them from the evil of all their trials, be they never so many, divers, or terrible. "Let him commit the keeping of his soul to G.o.d," but to what boot, if he be not able to keep it in his hand, and from the power of him that seeks the soul to destroy it? But "my Father which gave them me," saith Christ, "is greater than all; and no man is able to pluck them out of my Father's hand" (John 10:29).

So then there can be no sorrow, affliction, or misery invented, by which the devil may so strongly prevail, as thereby to pluck the soul out of the hand of him who has received it, to keep it from falling, and perishing thereby. The text therefore supposeth a sufficiency of power in G.o.d to support, and a sufficiency of comfort and goodness to embolden the soul to endure for him: let Satan break out, and his instruments too, to the greatest degree of their rage and cruelty.

1. There is in G.o.d a sufficiency of power to keep them that have laid their soul at his foot to be preserved. And hence he is called the soul-keeper, the soul-preserver, (Prov 24:12) "The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: he shall preserve thy soul" (Psa 121:5-7). "The sun shall not smite thee": that is, persecution shall not dry and wither thee away to nothing (Matt 13:6,21). But that notwithstanding, thou shalt be kept and preserved, carried through and delivered from all evil. Let him therefore commit the keeping of his soul to him, if he is in a suffering condition, that would have it secured and found safe and sound at last. For,

(1.) Then thine own natural weakness, and timorousness shall not overcome thee.--For it shall not be too hard for G.o.d. G.o.d can make the most soft spirited man as hard as an adamant, harder than flint, yea harder than the northern steel. "Shall iron break the northern iron and the steel?" (Jer 15:12). The sword of him is [used] in vain that lays at a Christian, when he is in the way of his duty to G.o.d: if G.o.d has taken to him the charge and care of his soul, he can shoe him with bra.s.s, and make his hoofs of iron (Deut 33:25). "He can strengthen the spoiled against the strong, so that the spoiled shall come against the fortress" (Amos 5:8; Eze 13:9).

He can turn thee into another man, and make thee that which thou never wast. Timorous Peter, fearful Peter, he could make as bold as a lion. He that at one time was afraid of a sorry girl, he could make at another to stand boldly before the council (Matt 26; Acts 4:13). There is nothing too hard for G.o.d. He can say to them that are of a fearful heart, "Be strong, fear not" (Isa 35:4). He can say, Let the weak say I am strong; by such a word, by which he created the world (Zech 12:8).

(2.) Thine own natural darkness and ignorance shall not cause thee to fall; thy want of wit he can supply.--He can say to the fools, be wise; not only by way of correction, but also by way of instruction too. He "hath chosen the foolish things of the world to confound the wise;--yea, things which are despised,--and things which are not, hath G.o.d chosen to bring to nought things that are"

(1 Cor 1:27,28). Wisdom and might are his: and when, and where he will work, none can at all withstand him. He can give thee the Spirit of wisdom and revelation in the knowledge of his Son (Eph 1:17). Yea, to do this, is that which he challengeth, as that which is peculiar to himself. "Who hath put wisdom in the inward parts? or who hath given understanding to the heart?" (Job 38:36).

And that he will do this that he hath promised, yea, promised to do it to that degree, as to make his, that shall be thus concerned for him, to top, and overtop all men that shall them oppose. I, saith he, "will give you a mouth and wisdom, that all your adversaries shall not be able to gainsay nor resist" (Luke 21:15).

(3.) Thine own doubts and mistrusts about what he will do, and about whither thou shalt go, when thou for him hast suffered awhile, he can resolve, yea, dissolve, crush, and bring to nothing.--He can make fear flee far away: and place heavenly confidence in its room.

He can bring invisible and eternal things to the eye of thy soul, and make thee see that in those things in which thine enemies shall see nothing, that thou shalt count worth the loss of ten thousand lives to enjoy. He can pull such things out of his bosom, and can put such things into thy mouth; yea, can make thee choose to be gone, though through the flames, than to stay here and die in silken sheets. Yea, he can himself come near and bring his heaven and glory to thee. The Spirit of glory and of G.o.d resteth upon them that are but reproached for the name of Christ (1 Peter 4:14).

And what the Spirit of glory is, and what is his resting upon his sufferers, is quite beyond the knowledge of the world, and is but little felt by saints at peace. They be they that are engaged, and that are under the lash of Christ; they are they, I say, that have it and that understand something of it.

When Moses went up the first time into the mount to G.o.d, the people reproached him for staying with him so long, saying, "As for this Moses,--we wot not what is become of him" (Exo 32:1). Well, the next time he went up thither, and came down, the Spirit of glory was upon him; his face shone, though he wist it not, to his honour, and their amazement (Exo 34:29-35). Also while Stephen stood before the council to be accused, by suborned men, "All that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel" (Acts 6:15). Those that honour G.o.d, he will honour, yea, will put some of his glory upon them, but they shall be honoured. There is none can tell what G.o.d can do. He can make those things that in themselves are most fearful and terrible to behold, the most pleasant, delightful, and desirable things.

He can make a jail more beautiful than a palace; restraint, more sweet by far than liberty. And "the reproach of Christ greater riches than the treasures in Egypt" (Heb 11:26). It is said of Christ, That "for the joy that was set before him, he endured the cross, despising the shame" (Heb 12:2). But,

2. As there is in G.o.d a sufficiency of power to uphold, so there is in him also a sufficiency of comfort and goodness to embolden us: I mean communicative comfort and goodness. Variety of, and the terribleness that attends afflictions, call, not only for the beholding of things, but also a laying hold of them by faith and feeling; now this also is with G.o.d to the making of HIS to sing in the night. Paul and Silas sang in prison, the apostles went away from the council rejoicing, when they had shamefully beaten them for their preaching in the temple (Acts 5). But whence came this but from an inward feeling by faith of the love of G.o.d, and of Christ, which pa.s.seth knowledge? Hence he says to those under afflictions, "Fear none of those things which thou shalt suffer" (Rev 2:10).

There are things to be suffered, as well as places to suffer in; and there are things to be let into the soul for its emboldening, as well as things to be showed to it (Rom 5:5).

Now the things to be suffered are many, some of which are thus counted up: "They were tortured,--had cruel mockings and scourgings;--they were stoned, were sawn asunder, were slain with the sword,--were tempted;--they wandered about in sheep-skins, and goat-skins, being dest.i.tute, afflicted, tormented" (Heb 11:35-37). These are some of the things that good men of old have suffered for their profession of the name of Jesus Christ. All which they were enabled by him to bear, to bear with patience; to bear with rejoicing; "knowing in themselves that they had in heaven a better, and an enduring substance" (Heb 10:32-34). And it is upon this account that Paul doth call to mind the most dreadful of his afflictions, which he suffered for the gospel sake with rejoicing; and that he tells us that he was most glad, when he was in such infirmities.

Yea, it is upon this account that he boasteth, and vaunteth it over death, life, angels, princ.i.p.alities, powers, things present, things to come, height, depth, and every other creature: for he knew that there was enough in that love of G.o.d, which was set on him through Christ, to preserve him, and to carry him through all (2 Cor 12:9,10; Rom 8:37-39). That G.o.d has done thus, a thousand instances might be given; and that G.o.d will still do thus, for that we have his faithful promise (Isa 43:2; 1 Cor 10:13).

To the adversaries of the church these things have also sometimes been shewed, to their amazement and confusion. G.o.d shewed to the king of Babylon that he was with the three children in the fiery furnace (Dan 3:24). G.o.d shewed to the king of Babylon again, that he would be where HIS were, though in the lion's den (6:24).

Also, in later days, whoso reads Mr. Fox's Acts and Monuments, will also find several things to confirm this for truth. G.o.d has power over all plagues, and therefore can either heighten, or moderate and lessen them at pleasure. He has power over fire, and can take away the intolerable heat thereof. This those in the Marian days could also testify, namely, Hauks and Bainham, and others, who could shout for joy, and clap their hands in the very flames for joy. G.o.d has power over hunger, and can moderate it, and cause that one meal's meat shall go as far as forty were wont to do.

This is witness in Elias, when he went for his life to the mount of G.o.d, being fled from the face of Jezebel (1 Kings 19:8). And what a good night's lodging had Jacob when he fled from the face of his brother Esau: when the earth was his couch, the stone15 his pillow, the heavens his canopy, and the shades of the night his curtains16 (Gen 27:12-16).

I can do all things, said Paul, through Christ strengthening me. And again, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake. But how can that be, since no affliction for the present seems joyous?

I answer, though they be not so in themselves, yet Christ, by his presence, can make them so: for then his power rests upon us.

When I am weak, saith he, then I am strong; then Christ doth in me mighty things: for my strength, saith Christ, is made perfect in weakness; in affliction, for the gospel sake.

For when my people are afflicted and suffer great distress for me, then they have my comforting, supporting, emboldening, and upholding presence to relieve them: an instance of which you have in the three children and in Daniel, made mention of before. But what, think you, did these servants of the G.o.d of Jacob feel, feel in their souls, of his power and comforting presence when they, for his name, were suffering of the rage of their enemies,--while, also, one, like the Son of G.o.d, was walking in the fire with the three; and while Daniel sat and saw that the hands of the angels were made muzzles for the lions' mouths.

I say, was it not worth being in the furnace and in the den to see such things as these? O! the grace of G.o.d, and his Spirit and power that is with them that suffer for him, if their hearts be upright with him; if they are willing to be faithful to him; if they have learned to say, here am I, whenever he calls them, and whatever he calls them to. "Wherefore," when Peter saith, "let them that suffer according to the will of G.o.d, commit the keeping of their souls to him in well-doing, as unto a faithful Creator." He concludes, that how outrageous, furious, merciless, or cruel soever the enemy is, yet there, with him, they shall find help and succour, relief and comfort; for G.o.d is able to make such as do so, stand.

Conclusion Eighth. We will now come to touch upon that which may more immediately be called the reason of this exhortation; for, although all these things that have been mentioned before may, or might be called reasons of the point, yet there are those, in my judgment, that may be called reasons, which are yet behind. As,

1. Because, when a man has, by faith and prayer, committed the keeping of his soul to G.o.d, he has the advantage of that liberty of soul to do and suffer for G.o.d that he cannot otherwise have. He that has committed his soul to G.o.d to keep is rid of that care, and is delivered from the fear of its perishing for ever. When the Jews went to stone Stephen they laid their clothes down at a distance from the place, at a young man's feet, whose name was Saul, that they might not be a c.u.mber or a trouble to them, as to their intended work. So we, when we go about to drive sin out of the world, in a way of suffering for G.o.d's truth against it,17 we should lay down our souls at the feet of G.o.d to care for, that we may not be c.u.mbered with the care of them ourselves; also, that our care of G.o.d's truth may not be weakened by such sudden and strong doubts as will cause us faintingly to say, But what will become of my soul? When Paul had told his son Timothy that he had been before that lion Nero, and that he was at present delivered out of his mouth, he adds, And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom.

He shall and will. Here is a man at liberty, here are no c.u.mbersome fears. But how came the apostle by this confidence of his well-being and of his share in another world? Why, "he had committed the keeping of his soul to G.o.d," compare 2 Timothy 1:12 with 4:18. For to commit the keeping of the soul to G.o.d, if it be done in faith and prayer, it leaves, or rather brings this holy boldness and confidence into the soul.

Suppose a man in the country were necessitated to go to London, and had a great charge of money to pay in there; suppose, also, that the way thither was become exceeding dangerous because of the highwaymen that continually abide therein,--what now must this man do to go on his journey cheerfully? Why, let him pay in his money to such an one in the country as will be sure to return it for him at London safely. Why, this is the case, thou art bound for heaven, but the way thither is dangerous. It is beset everywhere with evil angels, who would rob thee of thy soul, What now? Why, if thou wouldest go cheerfully on in thy dangerous journey, commit thy treasure, thy soul, to G.o.d to keep; and then thou mayest say, with comfort, Well, that care is over: for whatever I meet with in my way thither, my soul is safe enough: the thieves, if they meet me, can not come at that; I know to whom I have committed my soul, and I am persuaded that he will keep that to my joy and everlasting comfort against the great day.18

This, therefore, is one reason why we should, that suffer for Christ, commit the keeping of our souls to G.o.d; because a doubt about the well-being of that will be a clog, a burden, and an affliction to our spirit: yea, the greatest of afflictions, whilst we are taking up our cross and bearing it after Christ. The joy of the Lord is our strength, and the fear of perishing is that which will be weakening to us in the way.

2. We should commit the keeping of our souls to G.o.d, because the final conclusion that merciless men do sometimes make with the servants of G.o.d is all on a sudden. They give no warning before they strike. We shall not need here to call you to mind about the ma.s.sacres that were in Ireland, Paris, Piedmont, and other places, where the G.o.dly, in the night before they were well awake, had, some of them, their heart blood running on the ground. The savage monsters crying out, Kill, kill, from one end of a street or a place to the other. This was sudden; and he that had not committed his soul to G.o.d to keep it was surely very hard put to it now; but he that had done so was ready for such sudden work. Sometimes, indeed, the axe, and halter, or the f.a.ggot is shewed first; but sometimes, again, it is without that warning. Up, said Saul to Doeg, the Edomite, and slay the priests of the Lord (1 Sam 22:11,18,19).

Here was sudden work: fall on, said Saul, and Doeg fell upon them, "and slew on that day four score and five persons that did wear a linen ephod." "n.o.b, also, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings,"

&c. Here was but a word and a blow. Thinkest thou not, who readest these lines, that all of these who had before committed their soul to G.o.d to keep were the fittest folk to die?

"And immediately the king sent an executioner, and commanded his head to be brought" (Mark 6:27). The story is concerning Herod and John the Baptist: Herod's dancing girl had begged John the Baptist's head, and nothing but his head must serve her turn; well, girl, thou shalt have it. Have it? Ay, but it will be long first. No; thou shalt have it now, just now, immediately. "And immediately he sent an executioner, and commanded his head to be brought."

Here is sudden work for sufferers; here is no intimation beforehand.

The executioner comes to John; now, whether he was at dinner, or asleep, or whatever he was about, the b.l.o.o.d.y man bolts in upon him, and the first word he salutes him with is, Sir, strip, lay down your neck, for I am come to take away your head. But hold, stay; wherefore? pray, let me commit my soul to G.o.d. No, I must not stay; I am in haste: slap, says his sword, and off falls the good man's head. This is sudden work; work that stays for no man; work that must be done by and by; immediately, or it is not worth a rush. I will, said she, that thou give me, by and by, in a charger, the head of John the Baptist. Yea, she came in haste, and hastily the commandment went forth, and immediately his head was brought.

3. Unless a man commits the keeping of his soul to G.o.d, it is a question whether he can hold out and stand his ground, and wrestle with all temptations. "This is the victory,--even our faith"; and "who is he that overcometh the world, but he that believeth?" And what encouragement has a man to suffer for Christ, whose heart cannot believe, and whose soul he cannot commit to G.o.d to keep it? And our Lord Jesus intimates as much when he saith, "Be thou faithful unto death and I will give thee a crown of life." Wherefore saith he thus? but to encourage those that suffer for his truth in the world, to commit the keeping of their souls to him, and to believe that he hath taken the charge and care of them. Paul's wisdom was, that he was ready to die before his enemies were ready to kill him. "I am now ready," saith he, "to be offered and the time of my departure is at hand" (2 Tim 4:6).

This is, therefore, a thing of high concern; to wit, the committing of the soul to G.o.d to keep it. It is, I say, of concern to do it now, just now, quickly, whether thou art yet engaged or no; for it is a good preparatory to, as well as profitable in, a time of persecution: consider it, I say. The apostle Paul saith that he and his companions were bold in their G.o.d, to profess and stand to the word of G.o.d (1 Thess 2:2). But how could that be if they had the salvation of their souls to seek, and that to be sure they would have had, had they not committed the keeping of their souls to him in well-doing?

Quest. But what is committing of the soul to G.o.d?

Answ. I have, in general, briefly spoken to that already, and now, for thy further help, we will a little enlarge. Wherefore,

(1.) To commit is to deliver up to custody to be kept. Hence prisoners, when sent to the jail, are said to be committed thither.

Thus Paul, "haling men and women, committing them to prison"

(Acts 8:3). And thus Joseph's master committed all his prisoners to him, to his custody, to be kept there according to the law (Gen 39:22).

(2.) To commit, is not only to deliver up to custody, but to give in charge; that that which is committed be kept safe, and not suffered to be lost (Luke 16:11). Thus Paul was committed to prison, the jailor being charged to keep him safely (Acts 16:23).

(3.) To commit, is to leave the whole disposal, sometimes, of that which is committed to those to whom such thing is committed. Thus were the shields of the temple committed to the guard (1 Kings 14:27) And Jeremiah to the hands of Gedaliah (Jer 39:14).

And thus thou must commit thy soul to G.o.d and to his care and keeping. It must be delivered up to his care and put under his custody. Thou mayest also, though I would speak modestly, give him a charge to take the care of it. "Concerning my sons [and concerning my daughters] and concerning the work of my hands, command ye me" (Isa 45:11). Thou must also leave all the concerns of thy soul and of thy being an inheritor of the next world wholly to the care of G.o.d. He that doth this in the way that G.o.d has bid him is safe, though the sky should fall. "The poor committeth himself unto thee, thou art the helper of the fatherless" (Psa 10:14).

And for encouragement to do this, the Lord has bidden us, the Lord has commanded us, the Lord expecteth that we should thus do.

Yea, thou art also bidden to commit thy way unto him (Psa 37:5).

Thy work unto him (Prov 16:3). Thy cause unto him (Job 5:8). Thy soul to him, and he will take care of all. And if we do this, as we should, G.o.d will not only take care of us and of our souls in the general, but that our work and ways be so ordered that we may not fail in either. "I have trusted," said David, "in the Lord, therefore I shall not slide" (Psa 26:1).

Before I leave this, I will speak something of the way in which this commitment of the soul to G.o.d must be; and that is, "in a way of well-doing." Let them commit the keeping of their souls to him "in well-doing"; or, in a way of well-doing. That is, therefore, the course that a G.o.dly man should be found in, at, in, and after he hath committed his soul to G.o.d to keep. And, as the apostle says in another place, this is but a "reasonable service" (Rom 12:1). For if G.o.d be so gracious as to take care of my soul at my request, why should not I also be so gracious as to be found in a way of well-doing at his bidding? Take care, master, of me for meat and wages, and I will take care, master, that thy work shall be faithfully done. This is honest, and thus should Christians say to G.o.d: and he that heartily, in this, shall mean as he saith, shall find that G.o.d's ways shall be strength unto him.

A Christian is not to commit his soul unto G.o.d to keep, and so to grow remiss, carnal, negligent, cold, and worldly; concluding as if he had now bound G.o.d to save him, but sets himself at liberty whether he will longer serve him in trying and troublesome times or no. He must commit the keeping of his soul to him "in well-doing."

He may not now relinquish G.o.d's cause, play the apostate, cast off the cross, and look for heaven notwithstanding. He that doth thus will find himself mistaken, and be made to know at last that G.o.d takes the care of no such souls. "If any man draws back," saith he, "my soul shall have no pleasure in him." Wherefore, he that committeth the keeping of his soul to G.o.d must do it in that way which G.o.d has prescribed to him, which is in a way of well-doing.

Alas! alas! there is never such a word in it; it must be done in a way of "well-doing." You must think of this that would commit your souls to G.o.d in suffering and troublesome times. You must do it in well-doing.

"In well-doing," that is, in persevering in ways of G.o.dliness, both with respect to morals and also inst.i.tuted worship. Thou, therefore, that wouldest have G.o.d take care of thy soul, as thou believest, so thou must do well; that is, do good to the poor, to thy neighbour, to all men, especially to the household of faith.

Benjamin must have a Benjamin's mess; and all others, as thou art capable, must feel and find the fruit of thy G.o.dliness. Thou must thus serve the Lord with much humility of mind, though through many difficulties and much temptation.

Thou must also keep close to gospel worship, public and private; doing of those things that thou hast warrant for from the word, and leaving of that or those things for others that will stick to them--that have no stamp of G.o.d upon them. Thou must be found doing of all with all thy heart, and if thou sufferest for so doing, thou must bear it patiently. For what Peter saith to the women he spake to, may be applied to all believers, "whose daughters ye are," saith he, meaning Sarah's, "as long as ye do well, and are not afraid with any amazement" (1 Peter 3:6).