# The World's Famous Orations/Volume 7/On Suffering Persecution

From a sermon, with the text "Let me go forth from the city after the Lord Jesus, bearing His reproach." Originally published in Commentaries on the epistles of Paul the apostle to the Philippians, Colossians and Thessalonians.
CALVIN
ON SUFFERING PERSECUTION
Born in 1509, died in 1564; studied in Paris and elsewhere, and joined the Reformation movement about 1528; banished from Paris in 1533; published his "Institutes" in 1536; went to Geneva in 1536; banished from Geneva in 1538, returning in 1541; had a memorable controversy with Servetus in 1553.
It is true that persons may be found who will foolishly expose themselves to death in maintaining some absurd opinions and reveries 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 themseves 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 just as criminals are; but God makes the distinction between them, inasmuch as He can not deny His truth.
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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 surprised 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. Secondly, 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 His mouth into some kind of philosophic speculation. In short, it is impossible to deny that it is to 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 cursed, 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 without acknowledging that we hold it in higher estimation than the honor of God and the salvation of our souls.
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 a good parent; 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 over 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, "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, It is a strange road to go at a peradventure. But when we are commanded to follow the Lord Jesus, His guidance is too good and honorable to be refused.
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 unbelievers 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 scourgings 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; 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 deserts, 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?
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 kicks 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 surprise 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.
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 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, "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.
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