that a man can receive, appears (3) hence; that by this a man becomes, as
it were, the harp or instrument on which the Holy Spirit is perpetually
sounding forth the praises of God. Of this we have a very beautiful
representation, where the Evangelist saw a great multitude clothed in
white, and following the Lamb of God; and “he heard the voice of harpers
harping with their harps.” Rev. 14:2. This was also indicated under the
Old Testament by that admirable variety of musical instruments mentioned
by David in Ps. 150. All these instruments express nothing else but the
various gifts of the Holy Spirit, by which the name, the praise, the
honor, the wisdom, the mercies, and wonderful works of God were to be
published to the world; which instruments are now laid aside to make room
for the divine harmony of _spiritual_ music, even that of praise and
thanksgiving to God. For what the musical instrument is to man, that the
soul of man is to the Spirit of God, being attuned and rendered harmonious
by the hand that holds it. Thus it is said, “Out of the mouth of babes and
sucklings thou hast ordained strength.” Ps. 8:2. But what greater glory
can the heart, mouth, or soul of man desire and enjoy, than to be as so
many organs or musical instruments of the Spirit of God? This is what
David means, “The Spirit of the Lord spake by me, and his word was in my
tongue” (2 Sam. 23:2); and the apostle, “Be ye filled with the Spirit:
speaking to yourselves in psalms, and hymns, and spiritual songs, singing
and making melody in your heart to the Lord.” Eph. 5:18, 19.
4. That the praising of God is a man’s greatest privilege, and most
valuable treasure, appears (4) hence: because in that exercise is
contained the greatest spiritual joy. Hence it is said, “Thou, Lord, hast
made me glad through thy work; I will triumph in the works of thy hands.”
Ps. 92:4. And as in this divine joy consists the greatest part of the
happiness of eternal life, and the kingdom of God within us, which we are
told, “is peace and joy in the Holy Ghost” (Rom. 14:17); so whoever
desires a foretaste of the happiness of that blessed state, may obtain it
by the daily exercise of praise and thanksgiving. This, when it proceeds
from a sincere heart, gives life and divine joy both to the soul and body;
as we are told in Ps. 63, and Ps. 84. What is Paradise itself, but pure
joy and unmixed pleasures; where “we taste and see that the Lord is good”?
Ps. 34:8. And what is eternal life, but the abundance of this joy, “and
pleasures at God’s right hand for evermore”? Ps. 16:11.
5. The greatness and excellency of this duty appears (5) hence: that by it
we are led to the contemplation of all the wonderful works of God, whence
such rays of divine light and wisdom dart upon the soul, as scatter and
dissipate the clouds of error and darkness in which men are naturally
involved. Thus saith the Psalmist, “O Lord, how great are thy works! and
thy thoughts are very deep. A brutish man knoweth not, neither doth a fool
understand this.” Ps. 92:5, 6. And St. Paul, “The Spirit searcheth all
things, yea, the deep things of God.” 1 Cor. 2:10. Therefore, the more a
man knows of God, the more he praises him; and the more he praises him,
the more he increases in the knowledge of him. For the higher any one
rises in the praises of God, so much the more deeply he descends into the
contemplation of his nature and providence. I do not mean the presumptuous
inquiries of some curious searchers into forbidden mysteries, but those
riches of the divine wisdom which God often discovers to the soul that
loves and praises him, and which strike her dumb by the excess of glory
and sublime manifestations of Himself. If the queen of Sheba was so
astonished at the riches and magnificence of Solomon’s court, as to break
out in these words, “Thy wisdom and prosperity exceedeth the fame which I
heard. Happy are thy men, happy are these thy servants, which stand
continually before thee, and that hear thy wisdom” (1 Kings 10:7, 8), how
much more should the devout soul be swallowed up in rapture and
astonishment, at those revelations of divine light and glory which God
frequently vouchsafes to them that love and praise him, causing them to
cry out with David, “O, Lord, how great are thy works! and thy thoughts
are very deep”! Ps. 92:5. And again, “The secret of the Lord is with them
that fear him; and he will show them his covenant.” Ps. 25:14. And again,
“Thou shalt make me to know wisdom in the hidden part.” Ps. 51:6.
Therefore, as the queen of Sheba says, “Happy are thy men, happy are these
thy servants, which stand continually before thee, and hear thy wisdom;”
so those that continually praise God, are the servants of God, standing
continually about his table, believing in spirit the divine wisdom, and
hearkening to the word of God. This is the never-failing fountain of true
wisdom, which one of the ancient fathers treats of, calling it “the deep
ocean of divine wisdom.” But sublime and glorious as it is, “a brutish man
knoweth not; neither doth a fool understand this.” In a word, the more
closely a man approaches God by praise and thanksgiving, the clearer
manifestations has he of the riches and treasures of the divine wisdom;
which at the same time are hidden, and as it were locked up from those
that are without understanding in the ways of God.
6. We may conclude that praising God is the highest honor, the most
exalted privilege, and greatest benefit to man; because (6) by this man
gains the victory over all his enemies, both Satan and men. See Psalm 8:2;
18:3, etc.; 118:5-15. We have a plain instance of this in the case of
Jehoshaphat, who, with one divine hymn, routed a vast army of his enemies
without loss of blood; as we find, 2 Chron. 20:21, 22. Such songs of
victory are frequently to be met with in the Psalms: as Psalms, 18; 46;
47; 76, etc.
Chapter XLIV.
Of Patience, Which Triumphantly Endures The Cross, And Waits For The
Promised Glory.
_Ye have need of patience, that, after ye have done the will of
God, ye might receive the promise._—HEB. 10:36.
True Christian _patience_ is that virtue by which, in all afflictions that
cannot, by ordinary means, be avoided, we resign ourselves to the divine
will, and submit entirely to it; choosing rather to suffer the greatest
evils, than murmur against God, or let go our dependence on him.
2. The first reason or ground of this virtue is, _the counsel and gracious
will of God_, by which we are appointed to sufferings and afflictions;
according to Rom. 8:29: “Whom he did foreknow, he also did predestinate to
be conformed to the image of his Son.” As, therefore, God appointed his
own beloved Son to the sufferings of the cross, that thereby he might
bring him to glory; so also has he appointed all the true members of
Christ to bear the cross, without which they cannot be his body. Eph.
5:30. To each of these he has marked, measured, and, as it were, weighed
out, his exact portion of affliction, which cannot be escaped, much less
shaken off by impatience; but may be alleviated by obedience and humble
submission, and overcome by the power of Jesus Christ.
3. The second reason why we ought to be patient is _the approaching
consummation of all things_; at which time, as our blessed Lord has told
us, “iniquity shall abound, and love shall wax cold.” Matt. 24:12. The
consequence of this must be that sincere Christians will be exposed to
various afflictions, crosses, injuries, and sundry kinds of death; for
“all that will live godly in Christ Jesus shall suffer persecution.” 2
Tim. 3:12. Christ assures us that the righteous must expect tribulations
and persecutions for the testimony of a good conscience. John 15:20; 16:1.
And the whole Revelation of St. John testifies that Antichrist shall
persecute the Church of God till the last coming of the Lord; then the
conflict will at last end, and the dragon and false prophets be cast into
the lake of fire and brimstone. Do not, therefore, deceive thyself with
golden dreams of felicity, but possess thy soul in patience, and
strengthen thyself against the approaching calamities.
4. Thirdly, the hope of the restitution of all things, and _the
expectation of everlasting happiness_, is another argument to support our
patience. For as “the husbandman waiteth for the precious fruit of the
earth, and hath long patience for it, until he receive the early and
latter rain” (James 5:7), comforting himself under all his toils with the
hopes of a plentiful harvest, so should Christians also learn to “possess
their souls in patience” (Luke 21:19), and to persuade themselves that the
great and universal harvest of the long-expected day of the Lord shall
repair all our losses, and give to every one of us the fruit of our
labors. For as the husbandman by no means reckons his seed lost, though it
is for a while buried in the earth, but only sows it there in hopes of a
harvest, so when Providence is pleased to take from us our lives, our
friends, our estates, or honor, we must not look upon them as lost, but be
assured that they are sown in hope of the great day of harvest, when we
shall reap abundantly, “if we faint not.” Gal. 6:9. So also afflictions
are compared to seed-time: “They that sow in tears shall reap in joy. He
that goeth forth and weepeth, bearing precious seed, shall doubtless come
again with rejoicing, bringing his sheaves with him.” Ps. 126:5, 6.
5. Fourthly, another support of patience is the _coming of Jesus Christ_;
when all our sorrows shall be done away, yea, be turned into joy (John
16:20), and the just judgment of God shall fall upon our enemies; and then
“shall every man have praise of God.” 1 Cor. 4:5. And this day is at hand:
“the coming of the Lord draweth nigh.” James 5:8. “Vengeance is mine,
saith the Lord.” Rom. 12:19. The time of the cross is short, but the glory
that follows it will be eternal. And that day of deliverance cannot be far
off.
6. The fifth support of patience is _the truth and faithfulness of God_;
by the consideration of which “we ought to stablish our hearts,” as St.
James says, so that they may not waver. James 5:8. For as we tie a tender
tree to a post, that it may not be broken by the winds; and as we cast
anchor in a storm, to hold the ship, that it may not be driven by the
tempest; so ought we to apply our faint and weak hearts to the firm pillar
of God’s word, and hold the ship of our souls by the anchor of hope, that
it sink not. Heb. 6:19. For how many and great promises of divine
assistance have we in the Holy Scriptures! How many instances of strange
deliverances have we daily before our eyes! And what variety of methods
has God to deliver us! How many has he preserved in pestilence and famine
(2 Kings 6:25; 7:16), and delivered from the peril of the sword! 2 Chron.
20:22; 14:12. For God can turn the hearts of enemies to unity and peace,
or disappoint the designs of the adversary, as appears in the history of
the blessed Jesus: “for,” says the angel, “they are dead which sought the
young child’s life.” Matt. 2:20. God can also convert an adversary, as he
did St. Paul. Acts 9: 3, etc. How often does he disappoint the bloody
intentions of wicked men! Saul had a design upon the life of David, and
thought he was so penned in that he could not escape; but God recalls him
by the message of a new incursion of the Philistines into his country. 1
Sam. 23:27. And the chief priests having sent their officers to lay hold
on the blessed Jesus, the latter were so affected by our Lord’s
discourses, that they could not find in their hearts to touch him. John
7:44. Sometimes God smites the enemies of his servants with blindness, as
in the cases of Elisha (2 Kings 6:18) and of Lot. Gen. 19:11. Consider,
too, the innumerable legions of angels that guarded the Christians of old
time, and miraculously preserved them from imminent dangers, as in the
case of St. Peter. Acts 5:19; 12:7-11. And how often was St. Paul
wonderfully preserved, and the designs laid against his life discovered!
Acts 23:16. At length, by a temporal death, God puts an end to the
miseries of his servants.
7. Sixthly, how _glorious_ shall the _recompense_ of past afflictions be
to the faithful in the other world, which they would not exchange for all
the pleasures and glories of this! Rom. 8:18. “Blessed are they that
mourn; for they shall be comforted.” Matt. 5:4. And in Rev. 21:4 and Isa.
25:8, it is said, that “God shall wipe away all tears from the eyes of”
his saints. But how shall he wipe away the tears of those that never
sincerely wept?
8. Seventhly, we must set before our eyes _the examples of holy men_, as
Abel, Noah, Lot, Abraham, Isaac, Jacob, Joseph, David, Job, and especially
the man of God, Moses; who, as the Holy Scripture witnesses, was “very
meek, above all the men which were upon the face of the earth.” Num. 12:3.
The people were sometimes murmuring against him, sometimes chiding him,
and sometimes threatening to stone him; but he broke their stubborn hearts
by his meekness and patience, pacifying them with gentle words, praying to
God for them, and entreating rather to be blotted out of the book of life,
than that they should be cut off in His displeasure. Exod. 32:32. So also
Elijah, having been most cruelly persecuted, yet obtained rain from God
for his ungrateful country. 1 Kings 18:45. Micaiah, before the kings Ahab
and Jehoshaphat, was struck by the false prophets, and cast into prison,
only for dealing sincerely with the king, and giving him a salutary
warning. 1 Kings 22:24; 2 Chron. 18:23. Why should I mention Isaiah, sawn
asunder as a reward for his faithful services, or Jeremiah, bitterly
persecuted by his countrymen (Jer. 15:10), or Daniel, cast into the den of
lions (Dan. 6:6), or John the Baptist beheaded (Matt. 14:10), or St. Paul,
and all the afflictions which he endured (2 Cor. 11:23, etc.), or the
sufferings and trials of the rest of the Apostles, and all the holy
martyrs? See Heb. 11:35, etc. Should you inquire of all these, by what way
they entered into heaven, they will all with one voice answer: By the way
of the cross and tribulation. Acts 14:22. Neither did Christ himself enter
by any other way. So says St. Peter, “Christ suffered for us, leaving us
an example, that ye should follow his steps: who, when he was reviled,
reviled not again; when he suffered, he threatened not; but committed
himself to him that judgeth righteously.” 1 Pet. 2:21, 23. So great was
the patience of our blessed Redeemer, that though the sun hid its head at
the time of his passion, being unwilling to witness indignities so great;
though the earth trembled, and the rocks rent (Luke 23:44; Matt. 27:51);
yet he, still hanging upon the cross, murmured not against his enemies,
nor by either word or gesture discovered the least impatience; but on the
other hand, prayed for his enemies, that they might be saved by that blood
which they so unjustly shed. Now if this be the lot of the children of
God, that he chasteneth every one whom he loveth and receiveth, it follows
that we must either suffer, or quit our title to be the sons of God. Heb.
12:6-8. If our heavenly Father spared not his own Son, though he was
without sin, but chastened him with the rod of affliction; canst thou, who
art an adopted son, and polluted with innumerable sins, expect to escape
it? Moreover, if God bear so patiently with our provocations, how much
more patient ought we to be, when we are punished for our good, with a
view to our amendment! “Let us rather rejoice,” as St. Peter exhorts us (1
Epistle 4:13), “inasmuch as we are partakers of Christ’s sufferings; that
when his glory shall be revealed, we may be glad also with exceeding joy.”
9. Eighthly, we shall bear our afflictions patiently, when we consider
that Christ Jesus has _sanctified and blessed our crosses by his own_, and
has taken away the sting of affliction, and made it to us the instrument
of blessing, life, and glory. For as the sufferings of Christ ended in
glory, so will the sufferings of every Christian be turned into
everlasting joy.
10. Ninthly, behold _the glorious reward_ of those that bore their cross
_with patience_. Though many of the holy martyrs were most barbarously
treated, most inhumanly punished, and cruelly put to death, some thrown to
wild beasts, some boiled in oil, others in melted lead; yet there is no
man so impious or foolish, as to say, that he had not rather be in their
condition now, than that of their murderers. Who would not now prefer the
condition of the poor Lazarus, to that of the rich man? Luke 16:25. But if
thou wouldest obtain the glory of the saints, thou must also bear the same
crosses, and bear them with the same patience. To this we must refer those
words of our blessed Saviour: “Blessed are ye when men shall revile you,
and persecute you, and shall say all manner of evil of you falsely, for my
sake. Rejoice, and be exceeding glad; for great is your reward in heaven.”
Matt. 5:11, 12. As also those in Rom. 8:17, 18, “If we suffer with Christ,
we shall also be glorified with him.” And again, “I reckon that the
sufferings of this present time are not worthy to be compared with the
glory which shall be revealed in us.”
11. Tenthly, let the deep _compassion_ of God be a support to our
patience, who can no more forget us, than a mother can forget her sucking
child. Isa. 49:15. He says, that “his bowels are troubled for Ephraim, and
that he will have mercy upon him.” Jer. 31:20. Hence also he is said to be
“faithful, who will not suffer us to be tempted above that we are able” (1
Cor. 10:13); not chastening us for our hurt, but that we may obtain
everlasting life, “and not be condemned with the world.” 1 Cor. 11:32.
For, if the cross be nothing but a token of God’s favor, wouldest thou
rather choose the pleasures and dainties of the rich man here, and have
his punishment hereafter, than enter into eternal life by the way of the
cross, and wear a crown of glory?
12. All that has been said on this head, is admirably explained in the
Epistle to the Hebrews (Heb. 12:1-11) as follows: “Let us run with
patience the race that is set before us, looking unto Jesus, the author
and finisher of our faith; who, for the joy that was set before him,
endured the cross, despising the shame, and is set down at the right hand
of the throne of God. For consider him that endured such contradiction of
sinners against himself, lest ye be wearied and faint in your minds. Ye
have not yet resisted unto blood, striving against sin. And ye have
forgotten the exhortation which speaketh unto you as unto children, My
son, despise not thou the chastening of the Lord, nor faint when thou art
rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth
every son whom he receiveth. If ye endure chastening, God dealeth with you
as with sons: for what son is he whom the father chasteneth not? But if ye
be without chastisement, whereof all are partakers, then are ye bastards,
and not sons. Furthermore, we have had fathers of our flesh which
corrected us, and we gave them reverence: shall we not much rather be in
subjection to the Father of spirits and live? For they verily for a few
days chastened us after their own pleasure; but he for our profit, that we
might be partakers of his holiness. Now no chastening for the present
seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth
the peaceable fruit of righteousness, unto them which are exercised
thereby.”
Chapter XLV.
Divine Consolation Produces Patience Under Afflictions.
_Blessed is the man that endureth temptation: for when he is
tried, he shall receive the crown of life, which the Lord has
promised to them that love him._—JAMES 1:12.
Even as God has provided healing remedies for the body in external nature;
so has he also for the soul in his holy Word. And as in this valley of
misery and tears, no man can be perfectly free from crosses, afflictions,
and troubles; so nothing can be more seasonable than to collect certain
heads out of the word of God, by a proper application of which we may find
help and comfort in the hour of temptation.
2. The _first_ comfort is the consideration of the divine providence,
which lays the burden upon us. “The Lord killeth, and maketh alive: he
bringeth down to the grave, and bringeth up.” 1 Sam. 2:6. “The Lord gave,
and the Lord hath taken away.” Job 1:21. “Are not two sparrows sold for a
farthing? and one of them shall not fall to the ground without your
Father.” Matt. 10:29. “I form the light, and create darkness: I make
peace, and create evil.” Isa. 45:7. “Happy is the man whom God correcteth;
therefore, despise not thou the chastening of the Almighty: for he maketh
sore, and bindeth up; he woundeth, and his hands make whole.” Job 5:17,
18. It is, therefore, foolish to be angry with those whom God makes the
instruments of our correction. “Wherefore doth a living man complain, a
man for the punishment of his sins? Let us search and try our ways, and
turn again to the Lord.” Lam. 3:39, 40. This is the design of God, that we
should repent and turn from our sins, and not murmur against him that
afflicts us.
3. The _second_ head of comfort is to consider the end and design of our
cross, namely, that God sends it, not out of wrath, but from pure love to
our souls. How dangerous it is to a man’s soul to be always prosperous and
at ease, we may learn not only from the case of “the rich man” (Luke
16:25), but also from the example of our first parents, whose happiness in
paradise being greater than they could bear, they were, by the temptations
of Satan, seduced from their obedience and dependence upon God. Gen. 3.
And every day furnishes us with fresh instances of the danger of such a
state. Now, though God, in strict justice, might have condemned man to
everlasting punishment, yet he chose rather to have pity on him, and
devised means for recovering his lost happiness; and one of these is the
cross, or affliction. For this cause he drove him out of paradise, that in
the “sweat of his face he should eat bread” (Gen. 3:19), to the intent
that, by sufferings, he might be brought to repentance; and this is his
constant method even to this day. Though we offend him by innumerable
sins, yet, in his abundant mercy, he leaves nothing undone, no means
untried, that may lead to our conversion and amendment. And this is the
reason why Providence appoints every particular man his cross, that we may
all be kept in true penitence and the fear of God unto eternal life. Hence
it is that God is said to correct those whom he loves, that they may not
be condemned with the world. Prov. 3:11, 12; 13:24; Heb. 12:6; 1 Cor.
11:32.
4. The _third_ argument is sin itself, by considering whether thou hast
not deserved thy punishments. If thou hast (which thou canst not deny),
then it is agreeable to the divine justice that thou shouldest suffer.
Now, a temporal suffering, attended with the divine mercy and comfort, is
certainly more desirable than an eternal one, without hopes of comfort or
expectation of redemption. Call to mind the rich man, in vain crying out:
“Father Abraham, have mercy on me” (Luke 16:24), and assure thyself that
it will be no small comfort to consider that God has changed the eternal
punishment threatened to our sins into a temporal correction that can be
endured.
5. _Fourthly_, when thou art afflicted, consider how much Christ suffered
for thy sake! Think upon his poverty, “who had not where to lay his head!”
Matt. 8:20. Remember the indignities which he underwent, such as no man
ever did or will endure: being “despised and rejected of men” (Isa. 53:3,
4); yea, “a worm, and no man.” Ps. 22:6. Moreover, as he took upon him the
miseries, pains, and diseases of all the world, hence it was that he
underwent such bitter sufferings, such dreadful torments, that even the
sun and moon were darkened at the sight, the earth quaked, and the rocks
rent; all which, though for the sake of his most cruel enemies, he bore
with a love so inexpressibly pure, with a meekness and patience so
sincere, that “as a lamb, he opened not his mouth.” Moreover, though we
provoke him every day by innumerable transgressions, yet he continues, and
will still continue faithful, and ready to receive us to his favor upon
our repentance (Jer. 3:9); yea, and if the ransom he has already paid were
not sufficient, he would lay down his life again for our sakes. Therefore,
he bears patiently with us, and waits day and night to be gracious. For so
strong, so ardent, is his love towards us, that it cannot be quenched by
any sins, any ingratitude of ours, if we but sincerely repent of them. His
love is higher than heaven, deeper than the sea, and exceeding even our
most exalted thoughts and expressions. But there is one thing necessary on
our part, and that is, _repentance_. Therefore, he calls upon all without
distinction, “Come unto me, all ye that labor and are heavy laden, and I
will give you rest.” Matt. 11:28. And, “O Jerusalem, Jerusalem, how often
would I have gathered thy children together!” Matt. 23:37. “If any man
thirst, let him come unto me, and drink.” John 7:37. By these words of
Holy Scripture, he continually invites every one to come to him that
stands in need of mercy. How then canst thou imagine that He will forsake
thee in the time of trouble, who endured so many and great miseries for
thy sake! It is for this that God calls himself our _Father_. Now we know
that a father is more compassionate and tender than a master: so that he
would not have us dread him, but love him as a dutiful child does an
indulgent father. When, therefore, any affliction befalls thee, receive it
cheerfully, and remember that thy Father sends it to thee for good, and
kiss the rod, and the hand that holds it. Consider the compassion of God
as thy greatest security, the firm foundation of all thy hopes; firmly
believing that thy heavenly Father will lay no more upon thee than he
knows to be absolutely necessary for the salvation of thy soul.
6. _Fifthly_, we must call to mind the consolatory promise of our blessed
Saviour, “Verily, verily, I say unto you, that ye shall weep and lament,
but the world shall rejoice; and ye shall be sorrowful, but your sorrow
shall be turned into joy.” John 16:20. As a little seed is multiplied into
a number of grains, so one affliction shall produce a large increase of
spiritual joy and glory. “They that sow in tears, shall reap in joy. He
that goeth forth and weepeth, bearing precious seed, shall doubtless come
again with rejoicing, bringing his sheaves with him.” Ps. 126:5, 6. If God
should promise to convert every pebble about thy house into a precious
stone, thou wouldest quickly make a large collection, and highly value
them. The case of crosses and afflictions is just the same. Learn to love
them, yea, court them, knowing that God will assuredly convert them into
treasures of blessings, and spiritual joys; according to the words: “I
reckon that the sufferings of this present time, are not worthy to be
compared with the glory which shall be revealed in us.” Rom. 8:18.
7. The _sixth_ ground of comfort is found in the examples of the saints,
none of whom were without their cross. Ask them one by one, and they will
answer you, “Through much tribulation we entered into the kingdom of God.”
Acts 14:22. Ask the elders in the Revelation, “Who are these?” and they
will tell you, “These are they which came out of great tribulation.” Rev.
7:14. Inquire of Abraham, Isaac, Jacob, Joseph, Moses, Aaron, David,
Daniel, Elias, Job, and all the Prophets and Apostles; they will tell you
that they drank deep of the bitter cup of affliction, which was to them
“the cup of salvation.” Ps. 116:13. If we consider only the holy martyrs,
whose tortures and sufferings were terrible and affrighting, we shall find
that nothing could seduce them from Christ. And what comparison is there
between their crosses and our light afflictions, who “have not yet
resisted unto blood”! Heb. 12:4. We cannot bear a trivial injury, or an
affronting expression for Christ’s sake, for whom the blessed martyrs
underwent the most ignominious deaths. One was beheaded, another roasted
alive, a third crucified; some were drowned, some stoned, others hanged,
others struck through with darts, others forced to walk barefooted upon
red-hot plates of iron; the love of Christ so swallowing up all sense of
pain, that they cried out that “they were walking upon roses.”
8. The _seventh_ source of comfort is, the presence of God with us under
the cross. God has nowhere declared that he dwells with the merry, but
rather with the afflicted and sorrowful. “I dwell in the high and holy
place, with him also that is of a contrite and humble spirit, to revive
the spirit of the humble, and to revive the heart of the contrite ones.”
Isa. 57:15. “Fear thou not; for I am with thee; be not dismayed, for I am
thy God; I will strengthen thee; yea, I will help thee; yea, I will uphold
thee with the right hand of my righteousness.—When thou passest through
the waters, I will be with thee; and through the rivers, they shall not
overflow thee; when thou walkest through the fire, thou shalt not be
burned; neither shall the flame kindle upon thee.” Isa. 41:10; 43:2.
“Because he hath set his love upon me, therefore will I deliver him: I
will set him on high, because he hath known my name.” Ps. 91:14. “The Lord
is nigh unto them that are of a broken heart, and saveth such as be of a
contrite spirit.” Ps. 34:18. It was the comforting presence of God that
enabled the holy martyrs to bear up so boldly under the torments that were
laid upon them, and to disregard their tormentors, as did particularly St.
Laurence and St. Vincent, the latter of whom, walking upon burning coals,
told them, “he was walking upon fragrant roses.” Babylas, the martyr,
desired that the chain with which he was bound might be buried with him,
that he might not be deprived of so great an ornament. Ignatius wished to
be a grain of wheat, and to be ground with the teeth of wild beasts, that
he might become clean bread unto his Saviour. These are such instances of
courage and joyfulness as utterly exceed the powers of nature, and are
only owing to the influences of that heavenly Comforter who supported St.
Stephen, and made his face shine before the council as it had been the
face of an angel. Acts 6:15. And in this sense is that saying of the
Psalmist verified, “Thy comforts delight my soul.” Ps. 94:19.
Chapter XLVI.
Motives To Patience; And, The Benefits Of The Cross.
_Be patient, brethren, unto the coming of the Lord. Behold, the
husbandman waiteth for the precious fruit of the earth, and hath
long patience for it, until he receive the early and latter
rain._—JAMES 5:7.
Patience is that virtue by which we behave ourselves quietly before God
under any cross or tribulation, committing ourselves and all our concerns,
whether temporal or eternal, without any reserve, to be governed and
disposed of by the all-wise providence of God, entirely resigning all to
his will: to the practice of which the following arguments strongly
persuade us.
2. _First_, because every cross and calamity of life, as sword, famine,
pestilence, and other punishments, proceed from God. Nothing happens in
this world at random or by chance, though, by the permission of
Providence, many evils are inflicted on us by the devil and his
instruments. For thus saith the Lord: “I form the light, and create
darkness; I make peace, and create evil; I the Lord do all these things.”
Isa. 45:7. And “The Lord killeth, and maketh alive; he bringeth down to
the grave, and bringeth up.” 1 Sam. 2:6. What canst thou reply to all
this? Wilt thou be impatient, and fight against God?
3. _Secondly_, we must remember that our punishments are less than we
deserve. Our sins are always greater than our punishments, and our
sufferings less than our offences. Thou canst not but own that the mercies
thou hast enjoyed, from thy youth up unto this day, are more and greater
than the punishments thou hast suffered. Why then shouldest thou not, with
profound submission, receive cheerfully the corrections which he inflicts
for thy benefit, to save thee from destruction?
4. _Thirdly_, if we have in many ways provoked God, and deserved
punishment, we must acknowledge with the prophet Daniel, that he is
righteous in all that is brought upon us. Dan. 9:7. Is it unreasonable
that God should punish thy sins, either in this world or the next? And if
this be allowed, why dost thou not submit to the divine chastisements
without murmuring or repining? For it is better to be punished now than
hereafter, as St. Paul tells us: “When we are judged, we are chastened of
the Lord, that we should not be condemned with the world.” 1 Cor. 11:32.
Whosoever, therefore, is impatient, and murmurs against God, accuses him
of injustice, and calls his righteousness in question; and yet “the Lord
is righteous in all his ways, and holy in all his works.” Ps. 145:17.
“Righteous art thou, O Lord, and upright are thy judgments.” Ps. 119:137.
5. _Fourthly_, doth it not discover a stubborn and untractable temper, to
fly in the face of God, who has so long borne with, and still continues to
bear with thee patiently, as St. Paul says, speaking of the goodness,
patience, and long-suffering of God, by which he endeavors to draw us to
repentance? See Rom. 2:4; 9:23; 11:33.
6. _Fifthly_, set before thine eyes the patience of thy Saviour. He who
was spotless innocence and purity itself, though he could have destroyed
his enemies in a moment, yet bore their utmost cruelties with patience,
and prayed for his enemies. How much more reason then have we to be
patient, who have deserved the greatest punishment, even eternal
punishment. As Jacob served seven years for Rachel (Gen. 29:18), so
Christ, for our sakes, submitted to the greatest miseries of life, for
three and thirty years. And should we refuse to suffer a short affliction
for his sake? Consider the patience of all the saints, as Joseph, and
Moses, who offered to lay down his life for his people. Exod. 32:32. So
David says, “If I shall find favor in the eyes of the Lord, he will bring
me again, and show me both it (the ark) and his habitation; but if he thus
say, I have no delight in thee; behold here am I, let him do to me as
seemeth good unto him.” 2 Sam. 15:25. Consider also the cases of Job, and
the holy Apostles and Martyrs.
7. _Sixthly_, the remembrance of God’s great mercies should move us to
patience. For, first of all, thou art assured, that by Christ thou art
reconciled unto God, and that therefore no man can rob thee of this
transcendent mercy, though the whole world should league together against
thee: “for the mercy of the Lord is from everlasting to everlasting upon
them that fear him.” Ps. 103:17. What then can separate us from the love
of God? Rom. 8:38, 39. Moreover, thou art redeemed by Christ unto
everlasting life; a privilege which no creature can take from thee. Now,
if the case be so, that the love of God and thy eternal salvation are
firmly secured to thee; it will surely be easy for thee to despise the
threats and assaults of external enemies and persecutors, and, like the
blessed martyrs of old, to be wholly regardless of what man can do unto
thee.
8. The _seventh_ support of patience is found in the truth and promise of
God. “Therefore will the Lord wait, that he may be gracious unto you; and
therefore will he be exalted, that he may have mercy on you: for the Lord
is a God of judgment: blessed are all they that wait for him.” Isa. 30:18.
See also Ps. 25:3; Lam. 3:25. “Blessed is the man that endureth
temptation; for when he is tried, he shall receive the crown of life.”
Jam. 1:12.
9. _Eighthly_, we ought to submit to anything for the sake of the glory of
God. Thus the three men in the fiery furnace (Dan. 3:16, etc.); Daniel in
the lions’ den; Joseph in prison; David in banishment; all gave glory to
God by their patient suffering.
10. _Ninthly_, for the sake of our own advantage. For, first, we learn
many great and useful lessons under the discipline of the cross. “Patience
worketh experience” (Rom. 5:4), saith St. Paul. Secondly, patience breaks
the violence of our sufferings; upon which account our blessed Lord
promises _rest_ to those that bear his yoke. Matt. 11:29. On the other
hand, impatience disquiets the soul, adds grief to our trouble, and a
sting to our wounds, and sometimes casts us into destruction both of body
and soul; an instance of which we have in the Israelites, who, being
impatient, and murmuring against God, were destroyed by fiery serpents in
the wilderness. Num. 21:6.
11. _Tenth_, great is the reward of patience. So Job, having been
despoiled of all his goods, was rewarded with a double portion. Job 42:10.
For, “Blessed are the meek; for they shall inherit the earth.” Matt. 5:5.
And, by consequence, cursed are the impatient, for they shall be
disinherited.
12. _Eleventh_, patience is a virtue of unspeakable advantage to all
orders of men. In the Church it is a virtue which enables men to bear the
opposition, contempt, and persecution to which they may be exposed by the
conscientious discharge of their duty. In the State it is a useful virtue,
enabling men to bear with patience the odium and reproach that generally
attends public stations. For history informs us, that impatience, and a
desire of revenge, have been the ruin of many flourishing states and
kingdoms. As to the concerns of private families, how necessary patience
is _there_, may be learned from everyone’s experience, particularly from
those that have entered into the marriage-state; in which respect, these
words of Solomon are applicable, “He that is slow to anger, is better than
the mighty.” Prov. 16:32.
13. _Twelfth_, consider that Christ has taken out the sting of our
afflictions, so that they cannot hurt us with regard to our eternal
happiness; for by his cross and passion he has made an atonement for our
sins, and has taken away those punishments that were due to them. If then
our cross be sanctified by the cross of Christ, and is to us a remedy
against all our spiritual diseases, it follows that the cross itself is a
help to salvation; which made the Apostle say, “All things work together
for good to them that love God.” Rom. 8:28.
14. _Lastly_, consider how light thy afflictions are when compared with
“the glory that shall be revealed in us.” Rom. 8:18. Upon which account
the love of God is still more illustrious, in that he is pleased to
afflict us in this world. For the duration of a temporal affliction, if
compared to eternity, is but for a moment; on the other hand, the joy that
it produces lasts to eternity. Hence we ought to wish and pray for
afflictions in this world, that we may have rest in the other. Therefore,
St. Peter says: “Though now for a season ye are in heaviness;—yet ye
rejoice with joy unspeakable and full of glory.” 1 Pet. 1:6, 8.
THE BENEFITS OF THE CROSS.
15. The cross is the strait and narrow way leading to life,—a rod of
divine correction, to awaken us from the sleep of sin and death,—the
morning star that ushers in the sun of consolation,—a token of divine
favor, like the rainbow. It brings us to a conformity with Christ,—strips
us of the armor of darkness, and clothes us with the armor of light. It is
a plant of life,—a cup of salvation,—a trial of faith,—the edification of
our neighbor,—the parent of love,—a companion of hope,—a forerunner of
grace,—a medicine of the soul,—a preservative against sin,—a destroyer of
the carnal life,—a cherisher of the spiritual life,—a change of the
earthly mind,—a forsaking of the world,—an increase of heavenly gifts,—a
conqueror of pride,—a nurse of humility,—a teacher of patience,—a renewer
of the spirit,—a strengthener of virtue,—a discipline of the body,—an
enlivener of the mind,—a parent of wisdom,—a teacher of meekness,—an
encourager of prayer,—a mistress of patience,—a guardian of chastity,—the
peace of the conscience,—a source of inward joys,—a glittering jewel of
the faithful,—the crown of the martyrs,—the glory of the elect.
Chapter XLVII.
Sentences, And Examples Of Patience And Consolation.
_We must through much tribulation enter into the kingdom of
God._—ACTS 14:22.
As the life of a Christian consists of crosses and afflictions, through
which he must enter into the kingdom of God; so he must arm himself with
patience, and beg it earnestly of God. We must not think that we are born
for pastime and diversion, but for many afflictions and trials of
patience. And here we will consider three several arguments. The first
shall contain some select sentences and testimonies of Scripture. The
second, examples. And the third, encouragements.
I. Some Sentences And Testimonies Of Scripture.
2. Patience submits itself with meekness, quietness, and humility, to the
cross; receiving all kinds of afflictions, calamities, and persecutions,
whether bodily or spiritual, as the cross and yoke of Christ. By this we
follow our blessed Saviour, not murmuring against God, but acknowledging
in faith, that God is reconciled to us through Christ, and comforting
ourselves under the severest trials, with the hopes of deliverance. This
is also called _meekness_ towards them that injure and persecute us,
leaving the avenging of our quarrel to God; not upon a principle of reason
or worldly policy, but arising from the grace of God, as the fruit and
effect of true faith.
3. The parts of this description are—1. Obedience. 2. Imitation. 3. Not to
murmur. 4. To consider God as reconciled to us through Christ. 5. To
lessen our afflictions by hope. 6. To behave ourselves with meekness
towards our persecutors. 7. Not to exercise revenge. And so it contains in
it faith, hope, charity, humility, meekness, and obedience.
4. These virtues are to be practised and exercised by all the disciples of
Christ, who are purchased for heaven and eternal life: for against such
the devil, that great dragon and old serpent (Rev. 12:7-9), yea, and the
whole world, are fighting continually. Hence it is said, “The dragon was
wroth with the woman, and went to make war with the remnant of her seed,
which keep the commandments of God, and have the testimony of Jesus
Christ.” Rev. 12:17. To this also may be referred the following: “If any
man will come after me, let him deny himself, and take up his cross, and
follow me. For whosoever will save his life, shall lose it; and whosoever
will lose his life for my sake, shall find it” (Matt. 16:24, 25): that is,
Whosoever shall refuse to bear the cross for Christ’s sake, and shall flee
from it, shall lose his soul.
5. “Ye shall be hated of all men, for my name’s sake.” Mark 13:13. This is
indeed a heavy cross, to be hated of all men; but as it is for Christ’s
sake, this affords great consolation.
6. Concerning religious persecutions, our blessed Saviour prophesies,
“They shall lay their hands on you, and persecute you, delivering you up
to the synagogues, and into prisons, being brought before kings and rulers
for my name’s sake.—In your patience possess ye your souls.” Luke 21:12,
19.
7. “If the world hate you, ye know that it hated me before it hated you.
If ye were of the world, the world would love his own; but because ye are
not of the world, but I have chosen you out of the world, therefore the
world hateth you.” John 15:18, 19, 20.
8. “They shall put you out of the synagogues; yea, the time cometh that
whosoever killeth you, will think that he doeth God service.” John 16:2.
9. When St. Paul had been stoned at Lystra, but encouraged by the
discourses of the disciples, “he confirmed the souls of the
disciples,—exhorting them to continue in the faith: and that we must,
through much tribulation, enter into the kingdom of God.” Acts 14:22.
10. “We are troubled on every side, yet not distressed; we are perplexed,
but not in despair; persecuted, but not forsaken; cast down, but not
destroyed; always bearing about in the body the dying of the Lord Jesus,
that the life also of Jesus might be made manifest in our body.” 2 Cor.
4:8.
11. “Thou therefore endure hardness, as a good soldier of Jesus Christ. If
a man strive for masteries, yet is he not crowned, except he strive
lawfully. If we suffer, we shall also reign with him.” 2 Tim. 2:3, 5, 12.
“All that will live godly in Christ Jesus, shall suffer persecution.” 2
Tim. 3:12.
12. “Ye have need of patience, that after ye have done the will of God, ye
might receive the promise.” Heb. 10: 36.
13. “Let us run with patience the race that is set before us, looking unto
Jesus the author and finisher of our faith; who for the joy that was set
before him endured the cross, despising the shame, and is set down at the
right hand of the throne of God. For, consider him that endured such
contradiction of sinners against himself, lest ye be wearied and faint in
your minds.” Heb. 12:1-3.
14. “Now for a season, if need be, ye are in heaviness through manifold
temptations; that the trial of your faith might be found much more
precious than of gold that perisheth.” 1 Peter 1:6, 7.
15. “Because thou hast kept the word of my patience, I also will keep thee
from the hour of temptation, which shall come upon all the world, to try
them that dwell upon the earth.” Rev. 3:10. “Be thou faithful unto death,
and I will give thee a crown of life.” Rev. 2:10.
II. Examples Of Patience.
16. Abraham suffered many things from the Chaldeans, Canaanites, and
Egyptians. “Then came he out of the land of the Chaldeans, and dwelt in
Charran. And he gave him none inheritance in it, no, not so much as to set
his foot on. And God spake on this wise, That his seed should sojourn in a
strange land; and that they should bring them into bondage, and entreat
them evil four hundred years.” Acts 7:4-6. “By faith Abraham, when he was
called to go out into a place which he should after receive for an
inheritance, obeyed; and he went out, not knowing whither he went. By
faith he sojourned in the land of promise, as in a strange country,
dwelling in tabernacles. For he looked for a city which hath foundations,
whose builder and maker is God.” Heb. 11:8, 9. “He delivered just Lot,
vexed with the filthy conversation of the wicked. The Lord knoweth how to
deliver the godly out of temptation, and to reserve the unjust unto the
day of judgment to be punished.” 2 Peter 2:7, 9. Isaac refused not to be
offered up for a burnt sacrifice. Gen. 22:9. Jacob also had a great share
of suffering. He fled from his brother Esau, passing over Jordan with his
staff. Gen. 32:10. “By his strength he had power with God; yea, he had
power over the angel, and prevailed; he wept and made supplication unto
him.” Hosea 12:3, 4. He saith unto Pharaoh, “The days of the years of my
pilgrimage are a hundred and thirty years; few and evil.” Gen. 47:9. “Ye
have heard of the patience of Job, and have seen the end of the Lord.”
Jam. 5:11. Moses was meek, and afflicted above all the men that were upon
the face of the earth. Numb. 12:3. He “chose rather to suffer affliction
with the people of God, than to enjoy the pleasures of sin for a season.”
Heb. 11:25. How many afflictions did David suffer, who was a type of
Christ! “O Lord my God, in thee do I put my trust; save me from all them
that persecute me, and deliver me.” Ps. 7:1. “Lord, thou hast heard the
desire of the humble.” Ps. 10:17. Solomon’s motto was, “The fear of the
Lord is the instruction of wisdom; and before (the) honor (that is, of the
next world) is humility.” Prov. 15:33. What patience had not the three men
in the fiery furnace (Dan. 3:21), and the holy Apostles and Martyrs! The
patience of Christ exceeds all these examples. 1. Because he was most
obedient upon the cross. 2. Because he murmured not against God. 3.
Because he held fast his confidence in God, and called him his God, though
forsaken by him. Matt. 27:46. 4. Because he heartily prayed for his
enemies; and revenged not himself when it was in his power.
III. Consolations.
17. “Blessed are they that mourn; for they shall be comforted.” Matt. 5:4.
“Come unto me, all ye that labor and are heavy laden, and I will give you
rest. Take my yoke upon you, and learn of me; for I am meek and lowly in
heart: and ye shall find rest unto your souls. For my yoke is easy, and my
burden is light.” Matt. 11:28-30. In these words there is a fivefold
consolation. 1. That the afflicted may come to Christ. 2. May be
refreshed. 3. May take up his yoke. 4. May find rest unto their souls. 5.
That his yoke is easy. For when it is borne for Christ’s sake, it is not
burdensome, but refreshing. Hence St. Paul saith, “We glory in
tribulations; knowing that tribulation worketh patience, and patience,
experience, and experience, hope, and hope maketh not ashamed: because the
love of God is shed abroad in our hearts by the Holy Ghost.” Rom. 5:3, 4,
5. “Blessed is the man that endureth temptation; for when he is tried, he
shall receive the crown of life, which the Lord hath promised to them that
love him.” James 1:12. “Who shall separate us from the love of
Christ?”—“All things work together for good to them that love God.” Rom.
8:35, 28. “In the world ye shall have tribulation; but be of good cheer; I
have overcome the world.” John 16:23. “I have fought a good fight.” 2 Tim.
4:7.
Chapter XLVIII.
There Is No Affliction For Which God Has Not Provided Appropriate
Consolation. The Consolation Which He Affords Is Always Greater Than Our
Misery; This Consideration Should Sustain And Confirm Our Patience.
The holy Apostle St. Paul, when meditating upon the tender mercies and
compassions of our Heavenly Father to all afflicted and contrite sinners,
breaks out into these words, full of the praise of God: “_Blessed be God,
even the Father of our Lord Jesus Christ, the Father of mercies, and the
God of all comfort; who comforteth us in all our tribulation, that we may
be able to comfort them which are in any trouble, by the comfort wherewith
we ourselves are comforted of God. For as the sufferings of Christ abound
in us, so our consolation also aboundeth by Christ—knowing that as ye are
partakers of the sufferings, so shall ye be also of the consolation._” 2
Cor. 1:3-7.
2. In these words, so full of grace, the holy Apostle gives thanks to God
for heavenly consolation; which is indeed the only remedy against all the
troubles and adversities that oppress us in this life; teaching, at the
same time, that no adversity befalls us, how great soever, but God
supports us under it by his divine comfort, which is more abundant than
our sufferings. This he confirms by seven weighty arguments, which he
repeats in regular order.
3. The first is, because God is the _Father of mercies_, which is the most
cheering appellation that can be conceived: for he shows himself a Father,
not only in name, but in sincerity and truth to all afflicted souls.
Consider what are the properties of a father; for they all belong to God
our Heavenly Father. It is the part of a father, 1. To love his children.
2. To take care of them. 3. To feed them. 4. To defend them. 5. To correct
and instruct them. 6. To pity their infirmities. 7. To be tender of them.
8. To give them an inheritance. If a man will but thoroughly consider
these particulars, he must acknowledge that the very name of a _father_
carries in it such a treasure of comfort, as abundantly outweighs all the
miseries of human life. And to illustrate this yet more perfectly, St.
Paul, by a most significant epithet, calls him, _the Father of mercies_;
that is, the eternal fountain of all that tenderness and affection that is
diffused through the hearts of so many thousands of fathers. Hence it
follows, that no cross can befall the children of God so great, as is the
comfort that arises from the Father of mercies.
4. The second argument is contained in this expression, _the God of all
comfort_; that is, he overflows with eternal and infinite comforts. For as
God is the eternal, infinite, and chief Good; and on the other hand, our
crosses are finite and temporal; what can proceed from that eternal and
chief Good, but perpetual comfort, not only equal, but superior to our
greatest affliction? For as our miseries are finite, and the consolations
of God are infinite, it clearly follows that the latter must be superior
to the former.
5. The third argument is, the example of St. Paul, and all the saints.
“God,” saith he, “comforteth us in all our tribulation.” If we but read
the histories of holy men of former times, and compare their trials and
afflictions with the divine consolations wherewith they were supported
under them, we shall easily perceive that our afflictions are but light in
comparison with their torments; and that no cross can befall us so great,
as to exceed those divine comforts and supports which the holy martyrs
enjoyed. Who will presume to compare his crosses with those of Job? Who
can say he has been afflicted like Jeremiah (Jer. 20:7, etc.)? or tried
like David? Ps. 88. And what is our cross compared with that of Christ? or
are our sufferings, compared with the torments of the holy martyrs? Their
examples, as they were the children of God, our Heavenly Father has set
before our eyes, to teach us, 1. That the cross is the sanctuary of the
true Christian. 2. His heavenly and spiritual glory. 3. His victory over
the world and the devil. 4. His preparation for the kingdom of heaven. 5.
That without the cross no man can enter into the kingdom of God. 6. That
the cross is the image of Christ. 7. That it is an exalted and sublime
mystery, in which lies hid the highest wisdom of God. But flesh and blood
cannot comprehend this, neither taste the heavenly manna hidden in the
word of God, except by the cross. Hence, the divine comforts are greater
than any human sufferings.
6. The fourth is expressed in these words, “That we may be able to comfort
them which are in any trouble, by the comfort wherewith we ourselves are
comforted of God.” Now, how did God comfort the apostles? And how do they
comfort us again? Certainly, by the gracious promises in his holy Word.
Hence it is said, “Whatsoever things were written aforetime, were written
for our learning, that we, through patience and comfort of the Scriptures,
might have hope.” Rom. 15:4. Now, whosoever reads the Word of God as he
ought, must needs observe how kindly God vouchsafes to treat with us, what
abundance of grace, what spiritual and eternal blessings he promises to
bestow upon us; so that we must needs confess that such comfort outweighs
all the sufferings of human life. For though it is said of this
troublesome world, “that all the sons of Adam, from the day of their
birth, find it full of trouble and unquietness, fear, anger, and strife;”
yet, if to this state of trouble and misery we oppose the glories of the
eternal kingdom (2 Cor. 4:17), it will appear that the joys of the next
life, promised in the Word of God, are vastly superior to the miseries of
this. It is, indeed, true, that sin is a very great and dreadful evil,
daily encompassing us about, and involving us in innumerable miseries.
Yet, if we but call to mind, that Christ is our righteousness, it will
thence follow that the burden of sin which lies upon us is much less than
our spiritual consolation which is in Christ Jesus. For greater is the
righteousness which is in Christ than the sin which is in us. In short,
the Word of God so abounds and overflows with heavenly consolations, that
the heart of man is too narrow to receive them. It is like the poor
widow’s pot of oil (2 Kings 4:6), which, by the blessing of Elisha,
produced more oil than there were vessels to receive. Yea, it often
happens that a word of Holy Scripture can comfort a man more than the
whole world, yea, than the devil himself can distress him. “The river of
God is full of water,” saith David (Ps. 65:9), so full that no man can
empty it. Therefore, God calls himself “The fountain of living waters.”
Jer. 2:13. And so in Ps. 36:9, “With thee is the fountain of life; in thy
light shall we see light.” Who, then, can think that the fountain of sin
and death more abounds with affliction than the fountain of life with
comforts?
7. The fifth ground of comfort is that the apostle calls the cross of the
faithful, “the sufferings of Christ.” And that 1. Because all the faithful
are the spiritual members of the Lord Jesus Christ. Now, as the head feels
all the pains of every member of the body, by a certain sympathy arising
from its union with them; so Christ, who is our Head, feels all the
crosses and sufferings of every member. 2. Because Christ dwells in his
faithful servants, and is vitally united to them; therefore, also, he
suffers in his members, sharing in all their sufferings, banishments, and
persecutions, as he witnessed by a voice from heaven, “Saul, Saul, why
persecutest thou me?” Acts 9:4. 3. Because we are born anew of Christ, and
he is our “everlasting Father.” Isa. 9:6. Now we know, that the heart of a
father has a very tender sense of the sufferings of his child. Therefore,
the sufferings of all believers are the sufferings of the Lord Jesus
Christ. And if it be so, canst thou think any affliction so great that it
cannot be made easy and tolerable by this consideration, that Christ is
thy Head, and thou art his member; that he is united to thee, dwells in
thee, and suffers in thee, regarding all thy sufferings as his own; that
he is thy Father, and feels in himself all the crosses, pains, and
afflictions that are laid upon thee?
8. The sixth ground of consolation, the Apostle deduces from Jesus Christ,
the spring and foundation of all comfort, in these words: “Our consolation
aboundeth by Christ.” As sin is the fountain of all misery; so is Jesus
Christ, the Son of God, the spring and fountain of all joy and comfort.
Now as the power of Christ is greater than the power of sin; so is the
comfort that proceedeth from him greater and more powerful than any misery
that can arise from sin; according to the words of St. Paul, “Where sin
abounded grace did much more abound.” Rom. 5:20. “For it pleased the
Father, that in Christ should all fulness dwell.” Col. 1:19. Him,
therefore, the prophet Isaiah (Isa. 61:1) describes as sent from God to
comfort all that mourn. Whence it follows, that the comforts flowing from
Christ, are greater than any crosses and sorrows which we endure.
9. The seventh comfort which the Apostle mentions, is the glory of Christ:
hence he says, “As ye are partakers of his sufferings, so shall ye be also
of the consolation.” This glory we know to be so great, that he is
glorious, not only with respect to his own Person, in a manner
incommunicable to his body, which is the Church; but also that he, as the
Head of the Church, was exalted to glory for that very end, that all the
members of his body might be partakers with him. Hence St. Paul calls him,
“The head of the church which is his body, the fulness of him that filleth
all in all.” Ephes. 1:22, 23. And now, what calamity, what cross, what
affliction can be so bitter, as not to be sweetened by the consolation
arising from such future glory? Wherefore St. Paul does not “reckon the
sufferings of this present time to be worthy to be compared with the glory
that shall be revealed in us.” Rom. 8:18.
10. It now remains that we speak of the five means, by which we may be
partakers of these comforts.
11. The first is, _true repentance and knowledge of sin_. Without this,
the soul is not capable of comfort; according to that saying of Christ,
“They that be whole need not a physician, but they that are sick.” Matt.
9:12. On the other hand, a soul that has a true sense of sin, understands
that sin has cast it into so many miseries and calamities, and therefore
murmurs not against God, but abhors itself and its own iniquities (Lam.
3:39); and confesses that God is just in all that he has brought upon it.
For as sin, like a general contagion, has infected the whole mass of
mankind; so also the sentence of misery and affliction in this moral
state, has passed upon all, for that all have sinned. And whoever, like
the prophet Daniel (Dan. 9:7, 16), confesses his sin, shall find
consolation descending upon him from heaven like an angel, as in the case
of Daniel, ch. 9:21.
12. The second means, is _faith_, which hangs upon Jesus Christ, as the
infant upon the mother’s bosom. It rests entirely in the paternal
affection of the God of all consolation. It holds fast by Jesus Christ, as
Jacob did by the angel, saying, “I will not let thee go, except thou bless
me.” Gen. 32:26. It is faith which in Christ Jesus overcometh sin, death,
the world, the devil, and all misery. For “all things are possible to him
that believeth.” Mark 9:23. And he that believeth shall see the glory of
God. John 11:40.
13. The third means, is _prayer_, which is a conversation with God. As it
is a relief and a refreshment to an afflicted soul, to communicate its
sorrows and troubles to a faithful friend: so are our hearts refreshed and
comforted, by conversing with God in prayer. “When I cried, thou
answeredst me, and strengthenedst me with strength in my soul.” Psalm
138:3. Prayer offered up in the name of Jesus Christ, is like Jacob’s
ladder (Gen. 28:12), on which the soul ascends from earth to heaven; as
soon as the prayer ascends, an angel, that is, divine consolation,
descends upon it. Thus it was in the agony of our blessed Lord; for when
he prayed more earnestly, lo! an angel descended from heaven to strengthen
him. Luke 22:43. And we may assure ourselves, that whensoever we pray
according to His will, we shall be strengthened according to His promise.
14. The fourth means of obtaining divine consolation is, _praising God_,
which is always attended with comfort and spiritual joy. He that is daily
employed in the praises of God, lives the life of an angel; for they, we
know, continually “behold the face of the Father which is in heaven”
(Matt. 18:10), and sing his praises. This is their highest joy, this is
the bread of angels. Whence it appears, that praising and glorifying God
must afford the most exalted joy and comfort to a devout soul. Hence David
says, “I will bless the Lord at all times: his praise shall continually be
in my mouth. My soul shall make her boast in the Lord; the humble shall
hear thereof, and be glad.” Psalm 34:1, 2. In this place David joins the
praise of God and spiritual joy together; teaching us thereby, that the
one is the fruit of the other, because they are most intimately connected.
15. The last sure and certain means of receiving divine consolation, is a
diligent reading, hearing, and meditating on the Word of God. “For
whatsoever things were written, were written for our learning, that we
through patience and comfort of the Scriptures might have hope.” Rom.
15:4.
16. From the Word of God as the true fountain of consolation, are to be
drawn all the above-mentioned arguments and grounds of comfort; namely,
joy and quiet of mind under all kinds of crosses and afflictions. Hence
also we must learn how these comforts are to be obtained, namely, by true
repentance, a living faith, ardent prayer, and continually praising God.
Chapter XLIX.
The Truth Of God And The Certainty Of His Promises, Ought To Dispose Us To
Patience.
_I will look unto the Lord; I will wait for the God of my
salvation; my God will hear me. Rejoice not against me, O mine
enemy: when I fall, I shall arise; when I sit in darkness, the
Lord shall be a light unto me. I will bear the indignation of the
Lord, because I have sinned against him, until he plead my cause,
and execute judgment for me: he will bring me forth to the light,
and I shall behold his righteousness. Then she that is mine enemy
shall see it, and shame shall cover her which said unto me, Where
is the Lord thy God?_—MICAH 7:7-10.
We read in the prophet Jeremiah (chap. 9:4, etc.), that before the
Babylonish captivity and the destruction of the temple, besides the
idolatry that brought that desolation upon them, treachery, lying,
falsehood, hatred, and envy prevailed to a high degree; and that charity
was quite cold and dead amongst them. For wheresoever these abominations
prevail, there, it is plain, God is not; and that he has forsaken not only
the city or the kingdom, but also the hearts of those that dwell there;
and when God forsakes us, destruction quickly finds us. So says the
prophet (Jer. 9:4-8): “Take ye heed every one of his neighbor, and trust
ye not in any brother: for every brother will utterly supplant, and every
neighbor will walk with slanders. They weary themselves to commit
iniquity. Their tongue is as an arrow shot out, it speaketh deceit; one
speaketh peaceably to his neighbor with his mouth, but in heart he layeth
his wait.”
2. Here we may see the wretched state of Jerusalem, and what flagrant
iniquities they were which hastened its ruin. Treachery and iniquity did
so abound, that there was neither truth nor honesty left among the people.
Their only aim was to cheat and defraud one another; and their hearts
being thus set upon iniquity, they brought on themselves ruin and
destruction.
3. Something similar to this, is the complaint of the prophet Micah: “Woe
is me! for I am as when they have gathered the summer fruits, as the grape
gleanings of the vintage; there is no cluster to eat; my soul desired the
first ripe fruit. The good man is perished out of the earth; and there is
none upright among men: they all lie in wait for blood. They do evil with
both hands earnestly. Trust ye not in a friend.” Micah 7:1, 2, 3, 5. When
a people or nation are come to this pass, they are industriously digging a
pit, into which they design to rush boldly, and with their eyes open.
Would to God this were not the case in our own times! We, too, deeply
share in their guilt, and we must expect to share in their punishments.
For our destruction is of ourselves. O that we could at last awake,
renounce our past errors, put off our carnal minds that are at enmity
against God, and love the truth and peace. If we do not so, we are
condemned already, and cannot receive help.
4. But in order that upright and good men may not be too much discouraged
in this sad and dangerous state of things, we must consider by what means
the holy men of old supported themselves in such a state of universal
corruption. The prophet Micah (Micah 7:7, etc.), pointing out, as it were,
with his finger the fountain of true consolation, says, “Therefore I will
look unto the Lord: I will wait for the God of my salvation!” That is his
first comfort. The second is, “My God will hear me.” The third is,
“Rejoice not against me, O mine enemy. When I fall, I shall arise.” The
fourth is, “When I sit in darkness, the Lord shall be a light unto me.”
The fifth is, “I will bear the indignation of the Lord, because I have
sinned against him, until he plead my cause, and execute judgment for me.”
The sixth is, “He will bring me forth to the light, and I shall behold his
righteousness.” The seventh is, “Then she that is mine enemy shall see it,
and shame shall cover her.”
5. First, he says, “I will look unto the Lord: I will wait for the God of
my salvation.” In these words is contained the doctrine of faith and hope,
which are, as it were, the two watchful, never-sleeping eyes of the soul,
by which it constantly looks towards God in the greatest dangers and
necessities; the greater the calamity, the stronger ought to be our faith,
the more vigorous our hope. Then it is that we should call to mind the
words which we repeat at the beginning of the Apostles’ Creed: “I believe
in God the Father Almighty, Maker of heaven and earth;” that is, I believe
that there is no misery or calamity so great, but God can and will deliver
me out of it. Let us learn, therefore, to turn away our eyes from temporal
suffering, not regarding it, but God “who worketh salvation in the midst
of the earth” (Ps. 74:12), and who alone can and will deliver us according
to Psalm 123: “Unto thee lift I up mine eyes, O thou that dwellest in the
heavens. Behold, as the eyes of servants look unto the hand of their
masters, and as the eyes of a maiden unto the hand of her mistress; so our
eyes wait upon the Lord our God, until that he have mercy upon us. Have
mercy upon us, O Lord, have mercy upon us; for we are exceedingly filled
with contempt. Our soul is exceedingly filled with the scorning of those
that are at ease, and with the contempt of the proud.”
6. Moreover, as it is the way of God to help us, not at the time appointed
by us, but in his own due time; so it is not enough for us to say, “I will
look unto the Lord;” but we must add, “and wait for the God of my
salvation.” For faith, hope, and patience, have an entire relation to, and
mutual dependence upon each other; as we may see in Psalm 27; in the
beginning of which, David, looking up to God, says, “The Lord is my light
and my salvation; whom shall I fear? The Lord is the strength of my life,
of whom shall I be afraid?” He concludes his prayer with these words: “I
believed to see the goodness of the Lord in the land of the living. Wait
on the Lord, be of good courage, and he shall strengthen thine heart:
wait, I say, on the Lord.” Ps. 27:1, 14. So Psalm 130:5, 6: “I wait for
the Lord, my soul doth wait; and in his word do I hope. My soul waiteth
for the Lord more than they that watch for the morning.” “For the vision
is yet for an appointed time, but at the end it shall speak, and not lie:
though it tarry, wait for it; because it will surely come, it will not
tarry.” Habak. 2:3. But if the sorrowing soul shall say: “Alas, I have
waited a great while!” let her know that it is necessary it should be so,
in order that her faith, hope, and patience, may be tried and approved in
the sight of God. We never please God more, than when with patience and
humility we wait for the accomplishment of his promises, and receive with
submission all his determinations concerning us.—Everything has a certain
beginning; so has everything an appointed end; and whosoever does not wait
for that, labors in vain. As the grain is exposed to all the vicissitudes
of wind and weather, before it comes to maturity, and, whenever it becomes
ripe, is the sweeter and better upon that account: so is it with the
cross. He that bears it with patience, and waits for the end of it, shall
reap “the peaceable fruit of righteousness.” Heb. 12:11. For St. Paul
affirms, “that hope maketh not ashamed” (Rom. 5:5); for when it is founded
upon divine grace, as upon a firm rock, it continues immovable in
adversity. Hence it is said, “Let none that wait on thee be ashamed.”
Psalm 25:3. “They looked unto him and were lightened; and their faces were
not ashamed.” Ps. 34:5. “In thee, O Lord, do I put my trust; let me never
be ashamed.” Ps. 31:1. “The expectation of the poor shall not perish
forever.” Ps. 9:18.
7. The second consolation is, that God will certainly hear our prayers:
“The Lord hath heard the voice of my weeping. The Lord hath heard my
supplication; the Lord will receive my prayer.” Ps. 6:8, 9. “In my
distress I called upon the Lord, and cried unto my God: he heard my voice
out of his temple, and my cry came before him, even into his ears.” Ps.
18:6. “This poor man cried, and the Lord heard him, and saved him out of
all his troubles. The eyes of the Lord are upon the righteous, and his
ears are open unto their cry.” Ps. 34:6, 15. “Because he hath set his love
upon me, therefore will I deliver him: I will set him on high, because he
hath known my name. He shall call upon me, and I will answer him; I will
be with him in trouble; I will deliver him, and honor him.” Ps. 91:14, 15.
“O thou that hearest prayer, unto thee shall all flesh come. By terrible
things in righteousness wilt thou answer us, O God of our salvation; who
art the confidence of all the ends of the earth, and of them that are afar
off upon the sea.” Ps. 65:2, 5. But if thou shalt say in thine heart, “All
these were men eminent for holiness, faith, and dependence upon God; but
as for me, I am not worthy to be compared with them,” I answer, out of
Rom. 3:23—“All have sinned, and come short of the glory of God;” but are
heard and accepted through grace, by repentance and faith. “The Lord is
nigh unto all them that call upon him, to all that call upon him in truth.
He will fulfil the desire of them that fear him; he also will hear their
cry, and will save them.” Ps. 145:18, 19. “He will regard the prayer of
the destitute, and not despise their prayer. This shall be written for the
generations to come.” Ps. 102:17, 18.
8. The third consolation is contained in these words: “Rejoice not against
me, O mine enemy! when I fall, I shall arise.” Though the world, according
to the perverse spirit that governs it, rejoice at the sufferings of good
men (John 16:20), yet shall they at last be confounded, and the righteous
be comforted. Hence we are told, “The Lord will not cast off forever: but
though he cause grief, yet will he have compassion, according to the
multitude of his mercies. For he doth not afflict willingly, nor grieve
the children of men.” Lam. 3:31, 32, 33. “God is faithful, who will not
suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear it.” 1
Cor. 10:13. The same God that laid the burden on you, will in due time
take it off, comfort you, and deliver you from death. “Thou hast turned
for me my mourning into dancing; thou hast put off my sackcloth, and
girded me with gladness.” Ps. 30:11. “The Lord upholdeth all that fall;
and raiseth up all those that be bowed down.” Psalm 145:14. “In a little
wrath, I hid my face from thee for a moment; but with everlasting kindness
will I have mercy on thee, saith the Lord thy Redeemer.” Isa. 54:8. “It is
of the Lord’s mercies that we are not consumed, because his compassions
fail not. They are new every morning.” Lam. 3:22, 23.
9. The fourth consolation is contained in these words: “When I sit in
darkness, the Lord shall be a light unto me.” By _darkness_, he means a
state of affliction; which is darkness, indeed, wherein a man can neither
see nor be seen by his friends with the least glimpse of worldly comfort.
The sufferer sits in the very region of shame and sorrow, the valley of
the shadow of death, exposed to the violence and assaults of evil spirits
and wicked men. But dark and dismal as it is, the Lord himself will
enlighten it; the light of whose countenance shines most of all in the
dismal darkness of worldly affliction. There he appears to comfort the
disconsolate, and cheer, with the brightness of his presence, the desolate
and desponding soul. Thus it is said, “Light is sown for the righteous,
and gladness for the upright in heart.” Ps. 97:11. “Unto the upright there
ariseth light in the darkness; he is gracious, and full of compassion, and
righteous.” Ps. 112:4.
10. The fifth consolation is this: “I will bear the indignation of the
Lord, because I have sinned against him, until he plead my cause, and
execute judgment for me.” Let the afflicted person think on this, and
remember that though from those that afflict him he may have deserved
better usage; yet from the hand of God, he has deserved a great deal
worse. Whatever befalls us, is by the permission of God. Upon this
account, the evils that we suffer from wicked men, are called in this
verse, “the indignation of the Lord.” Blessed is he that beareth this
affliction with patience, and receiveth it no otherwise than as coming
from God himself. “Blessed is the man whom thou chastenest, O Lord, and
teachest him out of thy law; that thou mayest give him rest from the days
of adversity, until the pit be digged for the wicked.” Ps. 94:12, 13. “It
is good for a man that he sit alone and keep silence, because he hath
borne the yoke upon him. He putteth his mouth in the dust, if so be there
may be hope. He giveth his cheek to him that smiteth him; he is filled
full with reproach.” Lam. 3:27-30. This was truly the case of David, who
might properly say, “I will bear the anger of the Lord, because I have
sinned against him.” For thus he speaks, when he commanded Zadok to carry
back the ark of God. “If I shall find favor in the eyes of the Lord, he
will bring me again, and show me both it and his habitation. But if he
thus say, I have no delight in thee; behold here am I, let him do to me as
seemeth good unto him.” 2 Sam. 15:25, 26. And when Shimei cursed him, he
humbly acknowledges the appointment and permission of God, saying, “Let
him alone, and let him curse; for the Lord hath bidden him.” 2 Sam. 16:11.
“Fret not (therefore) thyself because of evil-doers. Put thy trust in
God.” Psalm 37:1, 5.
11. The sixth consolation is, “He will bring me forth to the light, and I
shall behold his righteousness.” This is a figure of speech taken from the
condition of a man that has long lain in darkness, and been as a dead man
out of mind; or of one taken out of a dark and deep prison into the light
and open air. For as these, having been long confined to darkness and
misery, are exceedingly refreshed with the cheerful light of the sun and
the splendor of the heavens; so after the patient bearing of the cross,
the light of God’s countenance breaks forth, and the beams of divine
consolation strike powerfully upon the soul, filling it with glory and joy
unspeakable. Ps. 50:2. Did not Joseph thus break through the shades of
darkness and misery, like the bright sun out of a cloud? Gen. 41:38. And
did not God bring king David out of the region of misery into a state of
joy and happiness? So also at the resurrection of the dead shall our
bodies be brought out of their dark prisons, and we shall rejoice in the
everlasting light and glory of God.
12. The seventh consolation is, “Then she that is mine enemy shall see it,
and shame shall cover her.” This is the proper punishment of wicked men
who rejoice at the affliction of others, that they shall be covered with
confusion. The time will certainly come, when the mockers shall be struck
with unavoidable shame, and shall be convinced by their own consciences,
of the wrong which they have done to others. This was Shimei’s case, who
could not but blush and be confounded in the presence of David and
Solomon. 2 Sam. 19:19; 1 Kings 2:44. “It is a righteous thing with God to
recompense tribulation to them that trouble you: and to you who are
troubled, rest.” 2 Thess. 1:6, 7. “I rejoiced not at the destruction of
him that hated me, nor lifted up myself when evil found him. Neither have
I suffered my mouth to sin, by wishing a curse to his soul.” Job 31:29,
30. “Love your enemies; bless them that curse you; do good to them that
hate you; and pray for them which despitefully use you and persecute you:
that ye may be the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain upon
the just and the unjust.” Matt. 5:44, 45.
Chapter L.
Showing How Hope Is Tested In Seasons Of Adversity; It Maketh Not Ashamed.
_Thou shalt know that I am the Lord; for they shall not be ashamed
that wait for me._—ISA. 49:23.
As _faith_ is nothing else but a fixed and steady assurance by which the
devout Christian depends perfectly and entirely on the favor and mercy of
God promised in Christ Jesus (Heb. 11:1), so _hope_ is a continued and
patient waiting for the accomplishment of that promise which is the object
of faith, and is nothing else but a patient, constant, and persevering
faith.
2. Of this hope St. Paul says, that it “maketh not ashamed” (Rom. 5:5):
being, as well as faith itself, founded upon a firm, immovable, and
eternal basis. And this is God himself, who never faileth those that wait
for him; and for the same reason, the peace, joy, rest, glory, and
confidence imparted by hope are eternal. On this foundation, he who hopes
stands fixed and secure amidst all the crosses and calamities of life; and
though the rains descend, the floods come, and the boisterous winds blow
upon him, he is fearless and unmoved, knowing that “his house is built
upon a rock.” Matt. 7:25.
3. And as hope is built upon an immovable foundation, and the things of
this world are fleeting and uncertain; therefore its rest, its joy, its
entire dependence, are in God alone, despising the riches, pleasures,
honors, and glories of the world. “They that trust in the Lord, shall be
as mount Zion, which cannot be removed, but abideth forever. As the
mountains are round about Jerusalem, so the Lord is round about his
people.” Ps. 125:1, 2.
4. On the other hand, they whose hopes are founded on the transitory
riches, honors, and pleasures of this world, are perpetually exposed to
all the fears, cares, and calamities of life; lie at the mercy of every
blast of inconstant fortune, by which they are tossed to and fro; and
depend upon the uncertain will of the world for every quiet moment they
enjoy.
5. This can never be learned but under the discipline of the cross. For
such is the nature of affliction, that it searches and discovers the
inmost recesses of the soul; and shows us whether the hope that is in us
be true or false. By this touchstone, we often find that our hopes have
not been so much fixed upon God himself, as upon the favors and blessings
he bestows; that we have built upon the sand, and idolized the creature,
instead of worshipping the Creator. For so great is the blindness of our
nature, that we often rest in the creatures, instead of raising our minds
from them to the Creator, as he designed. For with this intent God bestows
on man so many and great blessings, that by the gifts he may be drawn to
the Giver; and learn to know, love, fear, reverence, and hope in God
alone. But so great is the corruption of our nature, that we are not
disposed to serve God for nought; and we worship him not for his own sake,
but for the sake of what he bestows.
6. Upon this account, it is necessary that God should sometimes visit us
with crosses and afflictions, and deprive us of his good things which we
have abused; that so we may learn to praise, and glorify, and depend on
him alone. Nay, we sometimes proceed so far, as to trust in ourselves, and
entirely depend on our own power and abilities; then it is that God in
mere mercy interposes; and, that we may not grow too proud, breaks us in
pieces, humbles, and confounds us, and so empties us of ourselves, that we
may be filled with all the fulness of God. This we cannot be, without
being first emptied of all that arrogance, pride, and self-conceit, which
stand in perfect opposition to the grace of God.
7. Hence hope is a _militant_ virtue, fighting against all that confidence
in ourselves, all that self-exaltation upon the score of our own gifts,
merit, righteousness, prosperity, honors, and riches, in which the natural
man places all his confidence. The business of hope is to oppose and
conquer all these delusions of the devil, and to seek rest and peace in
God alone.
8. Hence it follows, that hope, like faith and charity, has God only for
its object. Whosoever aims at any other mark, or places his hope on any
other being, is destitute of any well-founded hope. As all created beings
when out of God are nothing; it follows that the hope reposed in them is
also nothing. So then, these three virtues, faith, hope, and charity, are
in the highest sense spiritual, admitting of no earthly mixture, but are
fixed entirely on God, who is their eternal and invisible basis. To this
refers that passage of St. Paul, “Hope that is seen, is not hope; for what
a man seeth, why doth he yet hope for?” Rom. 8:24. Whosoever, therefore,
places his hope upon anything that is visible, has not the invisible God
for his support, but rests upon a shadow; and when the visible world,
which is his basis, shall sink into nothing, by consequence his hope, that
was built upon it, must sink and perish with it.
9. Consider this, O man, and by carefully comparing time with eternity,
persuade thyself to entertain a true and saving hope, and to be led into a
state of firm and lasting peace. Eternity is unchangeable, ever constant,
always the same; but time is nothing but change and revolution. The
brightest day declines and ends in darkness, weeks are swallowed up in
months, and months in years; the opening spring and fruitful summer sink,
by degrees, into a desolate winter; and not only so, but all the
elementary bodies are in a state of change, always shifting from one
appearance to another; not to mention the continual motions of the
heavens. So that this world cannot be the region of rest. For whatsoever
is subject to time, is continually passing, and vanishing; in a word, “All
is vanity” (Eccles. 1:2), and we shall never rest but in eternity. And
though all men, both good and bad, long for peace and tranquillity; yet
they, and they only, shall find it, who have learned to lose and resign
themselves in Christ, the eternal rest of the soul. And this is not so
much the work of labor and study, as of quietness and hope. Isa. 30:15.
10. Moreover, the Christian’s hope must be tried, not only by the loss of
temporal things, but also by the withholding of the communications of
divine grace and favor (as commonly happens in great temptations); that
seeing ourselves deprived even of those most excellent and spiritual
blessings, on which we depend, our hope may arrive at the highest pitch of
purity and sincerity, and rest on God alone. In such a case “we must hope,
even against hope” (Rom. 4:18), as we read that Abraham did. Here a man
must, with his blessed Redeemer, be deserted and forsaken, not only by
man, but by God himself. And this is properly “to be conformed to the
image of the Son of God.” Rom. 8:29. This is the truest test or probation
of the Christian’s hope.
11. For, whereas, in other afflictions, our patience, humility, devotion,
and charity, are principally exercised; in these spiritual trials of the
conscience, our hope is eminently proved and tried, whether it be sincere
or not. In this probation, though a man be perfectly despoiled of all his
grace, yet shall he at last triumph in that “hope which maketh not
ashamed.” And though the soul that is thus tried, be sometimes ready to
fall into impatience, murmuring, blasphemy, or the like; yet there
remains, as it were, some gentle breath of hope, arising from the ground
of the heart, by the power of the divine Spirit, which contradicts and
opposes those unholy suggestions. When this combat is over, all his
transgressions are forgiven, and his sins are covered and he himself is
like “a brand plucked out of the fire” (Zech. 3:2); “or like a piece of an
ear taken out of the mouth of the lion.” Amos 3:12. Now this impatience
being involuntary, and being opposed with sighs and groans unutterable, is
by no means to be called despair; considering withal, that this is the
sharpest conflict, the severest trial of the Christian’s hope; and these
are the “unutterable groanings” which St. Paul mentions. Rom. 8:26.
12. They that undergo these trials, are the greatest saints, and are
nearer to God than those who repose all their hope and confidence in
themselves. The pride of such men, in vainly arrogating any perfections to
themselves, makes them in the highest degree blasphemers against God;
whereas the disciples of the cross are his dearest children, as we may see
in the examples of Job and David: for by being thus stripped of
themselves, they are purified as gold in the refiner’s fire; and being
thus cleansed from all their dross of pride and vainglory, they shine in
the glory of the divine image, like a beautiful jewel set in the purest
gold; so that nothing remains of which the proud man can boast.
13. By such trials as these, a man is taught to put his trust in nothing
but in God alone. For when affliction has taken everything else from us,
God alone cannot be taken from us. Yea, affliction is so far from
separating us from God, that it rather brings us to God, restoring us to
God, and God to us. It is hope, therefore, that preserves us in
calamities, so that we are not consumed, and, therefore, it “maketh us not
ashamed.” Rom. 5:5. But as the soul came out from God, so must she return
thither again, void of all love of the creatures; and when a man passes
out of himself and all the creatures, whither can he go, or where can he
rest, but in the hands of his God, who comprehendeth and upholdeth the
world, and all that is therein? Isaiah 40:12. Whosoever, therefore, bids
farewell to the world, and is divested of all love of himself and the
creatures, having his heart fixed on no earthly thing, but being perfectly
free and at liberty, resigning himself and all his concerns into the hands
of God, and being content under every dispensation of providence—he may be
truly said to rest in God. But those who are entangled in the love of
themselves and the creatures, being slaves to their own wills, resting in
them, and not submitting to the will of God, must perish in the end.
Chapter LI.
Comfort For Those That Are Weak In Faith.
_A bruised reed shall he not break, and the smoking flax shall he
not quench._—ISAIAH 42:3.
In this verse the holy prophet comforts those that are weak in faith by
two beautiful similitudes, excellently adapted to the purpose. For as a
bruised reed (to which he first alludes) must be handled very gently, lest
it be entirely broken to pieces; and as the smoking flax, when once it has
taken fire, must be continually encouraged by a gentle breath, for fear of
blowing it out; so our blessed Redeemer, who knows our infirmities, treats
us with great gentleness, reviving from time to time the spark of faith
within us, with the soft and gentle breath of his Spirit, that we may not
be discouraged by our manifold infirmities, but be enlivened and
strengthened under them. Isaiah 57:15. And because this weakness of faith
is a very grievous temptation, to which all Christians are more or less
exposed; therefore has the Holy Spirit, in the Word of God, furnished us
with very strong consolations against it, which ought to be deeply rooted
in our mind, that we may have them in readiness, and apply them with
success in the sad hour of temptation.
2. (1) We must carefully remember, that faith is not of ourselves, but is
the gift and work of God; “This is the work of God, that ye believe on him
whom he hath sent.” “No man can come to me, except the Father which hath
sent me, draw him.” John 6:29, 44. “Who believe, according to the working
of his mighty power.” Ephes. 1:19. “By grace are ye saved through faith;
and that not of yourselves; it is the gift of God: not of works, lest any
man should boast.” Ephes. 2:8. “Let us run with patience the race that is
set before us, looking unto Jesus, the author and finisher of our faith.”
Heb. 12:1, 2. “The love of God is shed abroad in our hearts by the Holy
Ghost, which is given unto us.” Rom. 5:5. “We have the first fruits of the
Spirit, which helpeth our infirmities.” Rom. 8:23, 26. Now, since faith is
the work of God, and not our own, it follows, that it is not in our power
to have it in such measures and proportions as we please. And whereas he
has promised to save us by faith, it follows, that he knows how strong our
faith ought to be, for the obtaining that great end, and will strengthen
it accordingly. Therefore this was the answer of God to St. Paul: “My
grace is sufficient for thee.” 2 Cor. 12:9. “A man can receive nothing,
except it be given him from heaven.” John 3:27.
3. (2) Whilst we are in this life, we must not expect to arrive at the
highest pitch of perfection. This God permits, with a design to cure that
natural pride and vanity of spirit to which the best of us are subject, by
the daily sense of our great and manifold infirmities. To this we may
refer the words addressed by St. Paul to the Philippians, “Not as though I
had already attained, either were already perfect; but I follow after, if
that I may apprehend that, for which also I am apprehended of Christ
Jesus.” Phil. 3:12. As if he had said, “Though I am not yet so strong in
faith, as to be able to apprehend him as I ought, yet I am apprehended in
him; that is, I am in Christ Jesus by faith.” Let us, considering these
things, bear patiently the infirmities of our nature, till we can attain
to perfection.
4. (3) God does not despise or reject our weak faith, but cherishes,
strengthens, and improves it, and at last crowns it with a blessed
conclusion. In this sense we are to understand and apply those golden
passages that follow: “A bruised reed shall he not break, and the smoking
flax shall he not quench.” Isaiah 43:3. “Thou hast been a strength to the
poor, a strength to the needy in his distress, a refuge from the storm, a
shadow from the heat.” Isaiah 25:4. “Strengthen ye the weak hands, and
confirm the feeble knees. Say to them that are of a fearful heart, Be
strong, fear not; behold, your God will come and save you.” Isaiah 35:3,
4. “He giveth power to the faint; and to them that have no might, he
increaseth strength.” Isaiah 40:29. “The Lord God hath given me the tongue
of the learned, that I should know how to speak a word in season to him
that is weary.” Isaiah 50:4. “I revive the spirit of the humble, and the
heart of the contrite ones.” Isaiah 57:15. “The Lord hath sent me to
preach good tidings unto the meek, to bind up the brokenhearted,” and to
comfort all that mourn. Isaiah 61:1. In this sense we may understand that
passage in Exod. 34:26. “Thou shalt not seethe a kid in his mother’s
milk;” that is, thou shalt not grieve the tender, weak faith of a babe in
Christ. A strong and vigorous faith can bear anything, can pass through
the flames of fire, and the floods of water; but a young, tender faith,
must be softly and gently treated, like a bruised reed, which is in
continual danger of being broken to pieces. “I have satiated the weary
soul, and I have replenished every sorrowful soul.” Jer. 31:25. They that
labor under the weakness of faith, are the poor in spirit, to whom the
blessing is promised, “Blessed are the poor in spirit.” Matt. 5:3. They
that feel the weakness of their faith, are sick in spirit: and to them
must be applied for their consolation, that passage in St. Matthew, “They
that be whole need not a physician, but they that are sick.” Matt. 9:12.
“Him that is weak in the faith receive ye, but not to doubtful
disputations.” Rom. 14:1. “To the weak became I as weak, that I might gain
the weak.” 1 Cor. 9:22. “I will bind up that which was broken, and will
strengthen that which was sick.” Ezek. 34:16. “Him that cometh to me, I
will in no wise cast out.” John 6:37. On these promises, full of divine
consolation, let all who are weak in faith entirely depend, and satisfy
themselves that God is faithful and true (Psalm 33:4), and will not fail
in his promises. To this head also we refer the instances of those that
have been weak in faith. Such was the man (Mark 9:23, 24), who, when our
Lord said, “If thou canst believe, all things are possible to him that
believeth;” answered with tears, “Lord, I believe; help thou mine
unbelief!” The nobleman. John 4:47. The disciples in the ship. Matt. 8:24.
St. Peter sinking in the sea, when our Lord stretched out his hand and
supported him. Matt. 14:31. Therefore, says St. Paul, “Comfort the
feeble-minded, support the weak, be patient towards all men.” 1 Thess.
5:14.
5. (4) God has, indeed, the greatest concern for those that are weak in
faith. Our Lord himself tells us, “They that be (strong and) whole need
not a physician, but they that are sick (and weak).” Matt. 9:12. The
shepherd leaves his ninety and nine sheep in the wilderness, and goes
seeking that which was lost, until he find it (Luke 15:4); and as tender
mothers show the most attention to their weak and sickly children; so does
our Heavenly Father to those that are weak in faith.
6. (5) But if thou say in thy heart that thou perceivest scarcely a grain
of faith in thyself, then I would ask, Dost thou sincerely desire to have
faith? If thou dost, all is well; fear not. For since it is God that
worketh in us “to will,” it follows, that whosoever finds in himself that
good will and desire, finds in himself the work of God. Hence let him be
encouraged and assured that he who has given us _the will_, will also give
us the power _to do_. Phil. 1:6; 2:13.
7. (6) God is so compassionate to devout prayers and desires, that he
never disappoints the hopes of those that trust in him. “Lord, thou hast
heard the desire of the humble: thou wilt prepare their heart, thou wilt
cause thine ear to hear.” Ps. 10:17; 9:18. Wherefore, thy faith is as
great as thy desire of obtaining it. “For God trieth the hearts and
reins.” Ps. 7:9. “Because he hath set his love upon me, therefore will I
deliver him.” Ps. 91:14.
8. (7) It is therefore better to glory in the weakness, than in the
strength of our faith. For it is the will of God concerning us, that we
fall not into spiritual pride. “My strength is made perfect in weakness.
Most gladly therefore will I rather glory in my infirmities, that the
power of Christ may rest upon me.” 2 Cor. 12:9. Let this be thy comfort
when thou laborest under weakness of faith.
9. (8) Faith, though it be ever so weak, is still faith. For our salvation
depends not upon the worthiness of our faith, whether it be strong or
weak, but upon Jesus Christ, on whom it lays hold. As, therefore, a
precious jewel may be held by the hands of a little infant as well as of a
strong man, so a weak faith may as well lay hold on the merits of Christ
Jesus (the true Christian’s only hope and treasure), as that which is much
stronger, and by consequence, both be capable of the same righteousness
and blessedness. And as the apple of the eye, small and delicate as it is,
can perceive not only the light and splendor of the meridian sun, but even
the sun itself, though so many times larger than the earth, so does the
eye of faith, though weak and infirm, perceive and feel the Sun of
righteousness (Mal. 4:2), the Lord Jesus Christ, with all the bright rays
of his spiritual gifts and graces.
10. (9) Such is the nature of faith, that it is sometimes stronger and
sometimes weaker; and sometimes the light thereof seems to be darkness.
This has been attested by the examples of almost all the saints,
particularly David, and Abraham, who is called “the father of the
faithful” (Rom. 4:11; Gal. 3:7); and yet (Gen. 12:11) he was afraid that
the Egyptians would put him to death on account of Sarah, his wife, and
this, too, after he had received the promise. Moses also, at the water of
Meribah, betrayed a want of faith. Numb. 20:10-13; Exod. 17:7. David’s
faith was sometimes so strong as to raise him, as it were, up to heaven;
and then again so weak as to leave him to sink, as it were, into hell, and
make him complain to God that “he was cut off from before His eyes.” Ps.
31:23. Whence it follows, that we must not conclude because a man’s faith
is weak, that therefore he has none at all; or that they who are
contending against the weakness of faith, are therefore forsaken by God.
We know that fire is often hidden under ashes, though neither light nor
heat appear; we know that the trees are alive, though in winter they are
stripped of their leaves: so we may in like manner conclude, that those
people may have faith towards God, in whom we do not at all times discern
signs or tokens of it. For the Spirit of the Lord is like the wind, that
bloweth when and whither it pleases. John 3:8.
11. (10) He that complains of the weakness of his faith, shows plainly,
that faith is striving and struggling within him, and a _striving faith_
is a true faith; for there is a continual struggle in every man between
faith and unbelief. He is perpetually assaulted by temptations to
unbelief, so that his life is one continued combat; and he is obliged to
be as watchful, as though he were in the midst of drawn swords, and
expected every moment to be cut in pieces. Here is the trial of the
Christian’s faith; here is the exercise of his patience, to unite his
earthly heart with Christ; to make the barren soil of his soul fit to
receive the heavenly seed; to make the darkness of corrupt nature capable
of the divine light. The flesh is continually inclining to the broad way
of the world, and endeavoring to tyrannize over the spirit; the darkness
is no sooner scattered, than it endeavors to recover its ground, and
spread itself again over the face of the soul. This is what all the saints
have confessed and lamented, and it is a most certain token of the
presence of true faith. On the other hand, where there is no faith at all,
there is no cause found for striving. Here let the languishing soul call
to mind that comfortable assurance given us, that “God will not suffer us
to be tempted above that we are able; but will with the temptation also
make a way to escape, that we may be able to bear it.” 1 Cor. 10:13. “God
giveth power to the faint, and to them that have no might he increaseth
strength.” Isa. 40:29.
12. (11) Let us be assured, that whensoever, in our greatest infirmities,
we can but think upon Jesus Christ, he will be with us, and dwell in us by
faith. Thus it is said, “In all places where I record my name, I will come
unto thee, and I will bless thee.” Exod. 20:24. For we cannot so much as
think upon God, without his special presence and assistance. Moreover,
being engrafted into Christ, as branches into the living vine (John 15:1,
etc.), we truly live in him, and draw life and nourishment from him. “Our
life,” and the strength of our faith, are “hid with Christ in God” (Col.
3:3); and the Holy Spirit witnesseth the same in our hearts, by the joy,
peace, and comfort, which he produces there. Rom. 8:16. As in the Old
Testament, there was no Prophet who heard not God speaking in him; so
under the Gospel, there is no Christian but hears Christ speaking in him,
and, from time to time tastes the unction of the Holy Spirit. And so
strong is this union of our faith with Christ, that all the power of death
and hell cannot dissolve it; because Christ, who is the life and root of
our faith, is immortal. Though thou hast not always so lively a perception
of this in thy heart, yet “greater is he that is in thee, than he that is
in the world.” 1 John 4:4.
13. (12) When we are weak in faith, let us look up unto Christ Jesus our
Redeemer, and merciful High Priest, who offered up himself for us on the
cross, and is praying that our faith may be strengthened; as he did for
St. Peter, “I have prayed for thee that thy faith fail not” (Luke 22:32);
to whom also he stretched out his almighty and saving hand, when he
thought himself sinking into the sea. Matt. 14:31. And he saith, “Holy
Father, keep them through thine own name; neither pray I for these alone,
(the Apostles), but for them also which shall believe on me through their
word.” John 17:11, 20. So also we are told, “We have not a high priest
which cannot be touched with the feeling of our infirmities; but was in
all points tempted like as we are, yet without sin. Who is at the right
hand of God, who also maketh intercession for us.” Heb. 2:17; 4:15; Rom.
8:34. This intercession ought to be our comfort when our faith is weak and
languishing; from whence we should, by a lively and steadfast faith,
expect a blessing.
14. (13) Our next support is, the divine mercy, which is inexpressibly
great, as infinite as God himself. Of this let no man despair. This mercy
of his anticipates us, waits for us, supports us, and endures forever. And
this he never denies to any one. Come then, ye that complain of the
weakness of your faith, cast yourselves into the protecting arms of divine
love, which will never leave you nor forsake you.
15. (14) God, who has wrought the beginning of faith in us, has graciously
promised, that he will “perform it until the day of Jesus Christ” (Phil.
1:6); that he will “stablish, strengthen, settle us” (1 Pet. 5:10); and
that we shall be “kept by the power of God through faith unto salvation,
receiving the end of our faith, even the salvation of our souls.” 1 Pet.
1:5, 9. This is the end that God proposed to our faith, when he first gave
us the beginning of it. Faith being, therefore, the operation and work of
God, must be perfected by its divine Author. For this cause the Epistle to
the Hebrews (Heb. 12:2) calls the blessed Jesus, not only the _Author_,
but also, the _Finisher_ of our faith. And Christ himself tells us: “No
man shall pluck my sheep out of my hand.” John 10:28.
16. (15) To this end he has given us various means whereby our faith may
be strengthened and preserved, namely, the Word, the Sacraments, and
prayer. “Lord, increase our faith” (Luke 17:5), said the disciples. “Lord,
help thou mine unbelief.” Mark 9:24. Moreover, God has promised “his Holy
Spirit to them that ask him.” Luke 11:13. “The Spirit also helpeth our
infirmities.” Rom. 5:5; 8:26. In a word, this is the end and design of
Christianity, that we may grow and be perfected in faith.
17. (16) Lastly. Our faith is founded on God’s eternal love to us, “Whom
he did predestinate, them he also justified.” Rom. 8:30. But we are
justified by faith alone in Christ Jesus. Rom. 3:28. “God hath chosen us
to salvation, through sanctification of the Spirit, and belief of the
truth.” 2 Thess. 2:13. Come then, comfort thyself with these promises;
sink not under the weakness of thy faith! When thy faith seems to be at
its lowest ebb, then is thy Saviour nearer to thee than thou thinkest.
This was the case with the disciples; when they looked upon themselves as
lost in the tempest, then Christ was at hand to save them. Matt. 8:24-26.
Let us also be persuaded, that our Redeemer and Saviour is never so near
us, as when we think ourselves in most danger.
Chapter LII.
Comforting Instructions For Those That Are Laboring Under Great
Temptations In Spirit.
_I have chosen thee in the furnace of affliction._—ISA. 48:10.
It is an undoubted truth that all spiritual sorrow proceeds from God. For
“the Lord killeth, and maketh alive: he bringeth down to the grave, and
bringeth up.” 1 Sam. 2:6, 7. By the “grave” in this place, is meant such a
state of spiritual afflictions as, like the grave, is void of all light
and comfort. The soul that is thrust down into this prison, looks upon
itself as dying and pining away; as hated, despised, and persecuted by
every creature of God. In this disconsolate state, the poor man cries out
with holy David, “My soul refused to be comforted.” Ps. 77:2. And well it
might, when both the Scripture and God himself were withholden from him.
This is that “grave” into which God brings the soul. Here it finds no
comfort but in silence and resignation, in those unutterable sighs and
groans which proceed from the ground of the heart; for so great is its
distress, that it cannot so much as think upon God, or the promises
contained in his holy Word. Faith grows weak, hope languishes, and the
whole man is feeble, withered like grass (Ps. 38:8, 9; 102:3), and ready
to perish, were he not inwardly supported by the secret Word and power of
God.
2. In this grave or shadow of death, we find our Lord Jesus Christ, when
“his soul was exceeding sorrowful even unto death; and in his agony his
sweat was, as it were, great drops of blood.” Matt. 26:38; Luke 22:44. In
this state a man undergoes greater afflictions than in death itself. Yea,
here a man wishes for death, and longs to find a grave where he may rest
from his unspeakable labors and sufferings. Job. 7:15. Thus we find Job
repeatedly wishing for death. And our blessed Lord himself, under the
agonies of death, cried out, “My God, my God, why hast thou forsaken me!”
Matt. 27:46. He complains that he was forsaken of God, though He was
continually present with him, and preserved him under all his trouble. But
now, what can be more wonderful than that Christ himself should complain
for want of comfort, considering his intimate union with God? For he was
both God and man. Yet God had so withdrawn his consolations from him, that
his _human nature_ was left desolate and comfortless. Now if the blessed
Jesus, who was united to the eternal Godhead and anointed with the
heavenly oil of gladness, endured a conflict so bitter, surely sinful man
has no reason to wonder, when he is brought under the same fiery trial, as
if some strange thing had happened unto him. 1 Pet. 4:12.
3. We suffer nothing but what our blessed Master suffered before us; and
certainly nothing is more reasonable than that the members should suffer
with the Head.
4. This, therefore, is a kind of trial whether thou art truly a member of
Christ, and a partaker of his sufferings. Rev. 1:9. Such seems to have
been Hezekiah’s case when he complained—“Like a crane or a swallow, so did
I chatter: I did mourn as a dove.” Isa. 38:14. And Job’s—“I cry unto thee,
and thou dost not hear me: I stand up, and thou regardest me not.” Job
7:3; 30:20. And so again, “If I had called, and he had answered me; yet
would I not believe that he had hearkened unto my voice.” Job 9:16. Such
were the complaints of holy David (Ps. 6; 13; 38; 88). In these scriptures
we may see how wonderfully all the saints and servants of God have been
purified in this furnace of affliction. This was the ground of that warmth
of feeling which we meet with in the words of Job and the holy Psalmist.
Sometimes they are so much bereft of hope, that they could not think it
possible that God should ever show mercy to them; at other times, they are
full of hope and confidence, and believe that “their Redeemer liveth” (Job
19:25), as Job expresses it. Yet the carnal man has no understanding of
such sufferings, or of the complaints arising from them. This we find by
the example of Job’s friends, who, not understanding what was the true
state of his distressed and afflicted soul, reproved him as one that had
lost patience, and that charged God foolishly. When a man is come into
this state, he falls into such a degree of unbelief that he is not
conscious of the least trace of faith remaining in his soul. All the
powers of faith being, as it were, collected in the centre of the soul,
seem to the man to be _lost_; though they still operate in secret, and
breathe in sighs and groanings unutterable. This absence of faith is a
kind of torture to the soul. Therefore the man cannot believe that God
will be merciful to him, but cries out, “O how willingly would I believe,
if it would but please God to give me the power!” And in the height of
this conflict, the Scriptures themselves afford him no comfort. This is
that crisis of the soul when God, by humbling us, shows us how unworthy
and vile we are in ourselves; yea, that of ourselves we are _nothing_, but
that all our sufficiency is of God; so that thence we may learn not to
trust in ourselves. Nevertheless, the poor soul occasionally perceives
some distant gleams of light breaking through the thick darkness, which
administer comfort and support, and preserve it from desperation.
5. Now, though it may happen that a man in the bitterness of his soul
grows impatient, and is tempted to fret against God, yet let him remember
that God is merciful. He knows whereof we are made; he sees the struggle
of our souls under the fiery trial, when he sets his hand to cleanse us
from our impurities. In a word, the most holy and best beloved children of
God, are they that have passed through this furnace of affliction; as we
may see by the examples of Job (Job 42:2, etc.), of David, and Jeremiah.
Jer. 20:12, etc. These learned faith in the school, and under the
discipline of the cross; whilst the delicate Christian who flees from the
cross, and expects to learn it amidst the enjoyments of the world, will
find himself miserably deceived in the end. But further,
6. (2) Let us call to mind that noble saying of Jeremiah, “The Lord will
not cast off forever; but though he cause grief, yet will he have
compassion according to the multitude of his mercies. For he doth not
afflict willingly, nor grieve the children of men.” Lam. 3:30, 31, 33.
Whence them mayest learn, that though the Lord suffer thee to be afflicted
for a season, yet he will not cast thee off forever. Perhaps, however,
thou wilt say, that the evil thoughts with which thou art troubled, are
not from God, but from Satan. Now, though it cannot be denied that they
are suggested to us by Satan; yet it is also true, that Satan can do
nothing but by God’s permission. In this case, look unto Jesus, whom our
heavenly Father suffered to be tempted by the same adversary. The fiery
darts (Eph. 6:16) which the Evil One cast at our blessed Saviour, came
indeed from him, and not from God; but it was God that gave him permission
to assault as he did. And though our blessed Lord bore all this, yet he
still continued to be the dearly beloved Son of God, nor could the tempter
with all his art and power do him the least harm. Matt. 4:1, etc. Hear
this, O afflicted soul, and believe that thou also shalt be safe and
unhurt amid all the fiery darts of the wicked one. Remember the case of
Job, when, by God’s permission, the devil so afflicted him internally and
externally, that he cursed the day of his birth; yet was God still with
him, and we find him thus expressing himself to God: “These things hast
thou hid in thine heart: I know that this is with thee.” Job 10:13.
7. Having thus discovered the _origin_ of this spiritual affliction, let
us next inquire into the _reasons_ why God sends it upon us.
8. First, then, it is certain that the true inward taste of the Word of
God, is accompanied with unspeakable joy, peace, and comfort, vastly
surpassing any enjoyments of this life. This is the true joy of our souls,
a foretaste of eternal life, arising from the true and living knowledge of
Christ Jesus; by which we discover the heart of God full of the most
tender compassions, and an ardent and eternal love towards lost mankind.
Now, so corrupt and perverse is human nature, that it is too apt to be
exalted above measure, by the abundance of these divine manifestations,
and to make them occasions of spiritual pride; and the man who is thus
visited and comforted from above, will be apt to think highly of himself,
to overvalue his sanctity, and to think meanly of the rest of the world,
who are strangers to these consolations; and thus, forsaking the fountain
of living waters, whence all the streams of blessing flow, and to which,
with all humility, they ought to be ascribed; the man grows vain and
arrogant, and sets himself up in the place of God. This perverseness of
soul, as it is directly contrary to true penitence, and to the appointed
way of salvation, so it is very hateful to God. This causes him to
withdraw his consolations from us, and to hide himself in thick darkness;
so that though we call and cry, and search ever so diligently, we shall
not be able to find Him. This is a deplorable state, when we are hanging,
as it were, between heaven and hell, oppressed and afflicted on every
side, not knowing whither to fly for relief or comfort; having no certain
evidence whether we believe or not, whether we hope or not, whether God be
angry with us or not, whether we are in a state of life or of death. This
is that darkness and desolation which we find described in Psalm 88; of
which the Psalmist speaks also in Ps. 31:22. “I said in my haste, I am cut
off from before thine eyes. Nevertheless thou heardest the voice of my
supplications when I cried unto thee.”
9. Now, although nothing is more bitter to us than to be so long deprived
of the comforts of the divine presence; yet even this deprivation itself
is more profitable to the soul, than all the enjoyments and glories of the
world. By this, as by a fiery trial, we are taught humility, repentance,
contempt of the world, and the true value of all its favors and
enjoyments; that these are dangerous, transitory, and perishing, and can
give no solid comfort to the distressed soul. And though the soul in this
state is encompassed with perplexities and fears, so that it can hardly
lift up itself to God, yet there is left a kind of deep and secret sorrow,
venting itself in holy sighs, and devout aspirations towards God, and a
longing for his favor. Hence we may learn how great a good God is to the
soul, and that no true, solid, or constant peace can be found except in
Him. This cannot be learned any where but in this school of temptation; in
which alone the truest knowledge is to be acquired. And whosoever is
unacquainted with this, knows not God and Christ as they ought to be
known.
10. And would to God, that for his glory, and our own unspeakable
advantage, we would readily submit to this visitation, which is designed
for the trial of our faith, even as gold in the furnace is tried! Then we
should quickly reap the amazing benefits of such a cleansing. For the
faithful soul that can hold out, and not faint under it, comes forth
glorious as gold out of the fire, cleansed from all its dross; so that
neither fire, nor water, nor the cross, nor death, nor Satan, can hurt it.
Such a one will learn how to behave himself ever afterwards with patience
and humility, both in prosperity and adversity; not to sink under the
cross; not to be presumptuous in prosperity; not to depend upon himself,
or be puffed up with his own fancied perfections; but to look up
steadfastly to God, the everlasting fountain and giver of all goodness;
and to embrace every dispensation of Providence, whether sweet or bitter,
as his only happiness; and, in every state or condition of soul or body,
to rejoice in God alone.
11. Secondly, whensoever it shall please God to cast any of us, his
creatures, into this trying furnace, it will be much more consistent and
profitable for us to pray for patience under it, than for deliverance from
it. For when once the fire of temptation has purged away the dross of our
iniquities, our pride, luxury, covetousness, and envy, it will be much
easier for us to endure afterwards other fiery trials, by having our own
will swallowed up in the will and good pleasure of God. But when from an
excessive indulgence of the infirmities of our corrupt nature, we endeavor
to avoid this fiery trial, it often happens that before we can receive any
benefit from it, we are contriving to make our escape. So that if God did
not often keep us under the trial against our will, we should fly from it,
without considering whether we were sufficiently purified, according to
the will of God and the necessities of our corrupt nature: like children,
who, if their parents or physicians did not prevent, would throw away that
bitter cup which alone can cure their disorders. But God knows our case,
and what is proper for us, better than we ourselves; and therefore he has
appointed certain measures of affliction, to which he confines the soul,
till he sees it proper to release her. So that we ought not so much to
pray for deliverance from temptations, as for patience under them.
12. Thirdly, our deliverance is so certain, that we have not the least
reason to doubt of it; for “though the Lord cause grief, yet will he have
compassion, according to the multitude of his mercies.” Lam. 3:32. This is
the promise of God, who is truth itself, and it therefore ought diligently
to be weighed and considered by us. It is much better to know and digest
some few comfortable passages of Scripture, or even only one of this kind,
than to burden our memory with a great many without true spiritual relish.
For when a man has by a lively faith digested one, he will easily
understand and digest all the rest; and he that can derive comfort from
_one_ text, will thereby learn to do the same by all the rest. It will be
very useful to repeat frequently, with lively affection, the 88th Psalm,
where thou wilt see the state of thy soul described. There thou wilt find
that there have been others in the world before thee, who have been tried
and afflicted as thou art, and yet have afterwards been delivered and
comforted of God, as we find in Psalm 89, where the holy man, rejoicing in
the divine comfort, begins, as in a rapture, “I will sing of the mercies
of the Lord for ever.” Be thou confident, therefore, and believe that God
will also in due time comfort thee with the same consolation. For the Evil
spirit, who always delights to afflict the souls of men, has, from the
beginning of the world, made it his business to gall and wound them with
his fiery darts. As in a tempestuous sea one wave is continually rolling
upon another, so do the various temptations of Satan pursue the afflicted
soul; sometimes oppressing it with fearful and melancholy thoughts; at
others, with impatience, unbelief, blasphemous and wicked thoughts. The
terrors and miseries of such a soul are sometimes so great, that no
creature can give it comfort; yea, those very things which give joy and
delight to others, are to such a man, not only joyless, but burdensome.
The whole world is to him but one bitter cross; yea, even God himself
appears dreadful to him. Thus Job bitterly complains (chap. 7:13, etc.);
and the agony is increased by the sting of his own conscience, which
terrifies him with this dreadful sentence, “There is no help for thee in
thy God.” Ps. 3:2.
13. Against these wiles of the devil there is no better remedy than to
endeavor to strengthen thyself after the examples of Job, David, and other
holy men. (1) By bearing thy affliction as long as it shall please God;
and waiting patiently till the clouds of darkness be driven away. Isa. 54:
11. “I will bear the indignation of the Lord, because I have sinned
against him, until he bring me forth to the light, and I shall behold his
righteousness.” Micah 7:9. Where God afflicteth, it is in no man’s power
to comfort. “The Lord killeth, and maketh alive; he bringeth down to the
grave, and bringeth up.” 1 Sam. 2:6.
14. (2) We must, in this case, stop our ears against the opinions of the
world, and, with Job, disregard the accusations of our friends, the
terrors of the devil, who is the enemy of all peace and comfort, the
reflections of our own hearts, the stings of our own consciences, and all
the objections of flesh and blood. For, “if our heart condemn us, God is
greater than our heart” (1 John 3:20), yea, than all the world, or the
devil himself. Rather call to mind what God himself has promised to such
afflicted souls. “To this man will I look, even to him that is poor and of
a contrite spirit.” Isa. 66:2. “I have chosen thee in the furnace of
affliction.” Isa. 48:10.
15. (3) Consider also the examples of holy men. Did not they suffer as
thou dost, and were they not at last delivered? Does not David complain,
“How long wilt thou forget me, O Lord? for ever?” Ps. 13:1. And did God
forsake him in his troubles? No; for he adds, “I have trusted in thy
mercy; my heart shall rejoice in thy salvation!” Ver. 5. He complains,
“Hath God forgotten to be gracious?” Ps. 77:9. But did God leave him in
this extremity? No, certainly, for after his deliverance he adds, “I will
remember the years of the right hand of the Most High.” Ver. 10. Thus when
God discovered himself in terrors to Jeremiah, he prays, “Be not a terror
unto me!” (Jer. 17:17), but immediately adds, “Thou art my hope in the day
of evil.” Did not Jesus Christ himself cry out, “My God, my God, why hast
thou forsaken me?” Ps. 22:1. But was he forsaken of God? No; for he adds,
“I will declare thy name unto my brethren” (Ps. 22:22): and “I shall not
die, but live, and declare the works of the Lord.” Ps. 118:17.
16. Thou also, after this example of thy Saviour, must be content to drink
the wine mingled with gall and myrrh (Matt. 27:34), that thou mayest
hereafter sit down with him at his royal supper in the kingdom of heaven.
Isa. 65:13. Learn, therefore, to bear his reproach (Heb. 13:13); and thou
shalt be a partaker of his glory. Learn to be conformed to Christ
crucified, that thou mayest be conformed to Christ glorified. Rom. 8:29;
Phil. 3:21.
Chapter LIII.