Chapter 8: Eleven Rules for preparation to suffer afflictions
FIrst, make account of them, do not say, I shall never be removed; although you know not what particular afflictions shall befal you, yet make an account, that an afflicted condition will be your portion: according to that of the Apostle, Acts 20. 22, 23. And now I go bound in the spirit unto Jerusalem, not knowing the things that shall befal me there; save that the holy Ghost witnesseth in every city, saying, that bonds and afflictions abide me. It is our wisdom thus to make an account of afflictions, that when they come, they may be no other then were expected before. As is reported of Anaxagoras, that when news came to him of the death of his Son, and it was thought he would have been much troubled at it; he answered, I begat him mortal: so when any troubles befal us, we should entertain them with these thoughts, I knew my condition was to be an afflicted condition, I entred upon the ways of godlines upon these terms, to be willing to be in an afflicted condition; this is Gods ordinary way towards his people, it is Gods mercy, it is no worse, I expect yet greater tryals then these.
If we make use of the Scriptures, foretelling troubles beforehand, we cannot for shame complain, when we meet with those we acknowledge we were foretold of. It is a good expression Augustine has, in one of his Epistles to Victorianus, We must not be so contrary to ourselves, as to believe what we read, and yet to complain when the same things are fulfilled. If we make account of evils aforehand, we may have time to gather together the forces of our mindes, which being united are strong, otherwise they will come upon us, when our strength is scattered, and so be very grievous unto us, and likely to prevail against us. Those evils, says Seneca, that others overcome by a long time suffering, as being used to them, the wise man overcomes by thinking before hand.
Secondly, the rule of Christ that we have Matt. 16:26 is of great use; If any will follow me, let him deny himself, and so take up his cross. Where self is renounced, the cross is easily born: it is self that makes the cross pinch: things puft up with wind, break when they come to the fire, so those who are puft up, and filled with self; the soul emptied of its self, is only fit to suffer: there is a six fold self that must be denyed.
First, self-opinion: We must be willing to lie quietly under the truth, to be convinced, and to be guided by it.
Secondly, self-counsels, and self-reasonings, must be denyed; we must take heed of conferring with flesh and blood: as it was the care of Saint Paul, Gal. 1:16 immediately I conferred not with flesh and blood, if he had begun to do it, he had been in danger.
Thirdly, self-excellencies; our parts, our priviledges, our credits, and all those things that are great in our own eyes, and that make us great in the eyes of the world.
Fourthly, self-will: We must not think it so grievous a thing to have our wills crossed, we must not expect to have our conditions brought to our wills; and therefore it is our wisdom, whatever our condition be, that we bring our wills unto them. As it is reported of Socrates, that when the Tyrant threatned death unto him, he answered, He was willing: nay then, says he, You shall live against your will; he answers again, Nay whatever you do with me, it shall be my will: How much more ought Christians to have their wills bow to the holy and blessed will of God in every thing? the providence of God discovers his will, as well as his word.
Fifthly, self-comforts: Those who give liberty to themselves, to satisfy themselves to the utmost, although in lawful comforts, will be unfit to suffer hardship when God shall call thereunto. Tertullian has such an expression in his Treatise de cultu foeminarum, I fear that neck that is used to pearl chains, that it will not give it self to the sword.
Sixthly, self-ends must be denied; we must aim at God, and not at ourselves, in all our ways, and then how easie will it be for us to bear crosses, considering that Gods ends do go on, though our ends be crossed?
Thirdly, be sure to lay a good foundation, in a through work of humiliation: the more you art willing to bear Gods hand in the work of humiliation for sin, the lighter will all the burthens of afflictions be unto you; the seed that fell upon the stony ground withered; and although for a while it was received with joy, yet when tribulation and persecution arises, by and by he is offended, Mat. 13:21 Mark the expression of the Holy Ghost there, by and by, he is presently offended, and all because there was not depth of earth, there was not a through work of humiliation. We read, Acts 9:16 that God would show S. Paul, what great things he must suffer for his Names sake: and how did God prepare his heart? You shal finde in the former part of the Chapter, that God smote him down to the ground, his heart was smote lower then his body; he comes trembling and astonished before the Lord, saying, Lord, what will you have me to do? He was three days without sight, and neither did eat nor drink; this was a great preparation of his heart, to those great things he suffered afterwards. You think the burthens of afflictions great, because you never felt what the weight and burden of sin meant; I dare pawn my life for that soul, who constantly exerciseth it self in the work of humiliation for sin, who burthens it self with the weight of its sins, and is willing to lie under it, for the further breaking of spirit, that it shall be able to endure crosses, and stand under strong afflictions; and this must needs be so,
First, because the soul is acquainted with the sense of an evil, infinitely greater then any evil it can meet withal in afflictions; the sense whereof must needs swallow up the sense of lesser evils: as those who are acquainted with the pains of the stone, and strangury, and other dreadful diseases, account lesser pains (which yet are very grievous unto others) as nothing.
Secondly, a soul exercised in the work of humiliation, by it is put under the power of Gods sovereignty, dreadful authority, and infinite majesty: it is not man that can terrifie that soul from duty, that lies under the power of these.
Thirdly, this burden of sin, felt in the work of humiliation, mortifies those inward lusts, puls down the strength of them, which are so ready to rise against, and withdraw the heart from the truths, and ways of God.
Fourthly, this soul knows how dear comfort is, if it has any comfort, it cost dear before it was got, and therefore it will not easily be parted withal.
Fiftly, where conscience by this is throughly wounded, and deeply struck, it cannot easily gather any such film upon it, as not to remain tender, but it soon feels the evil, yea it is sensible of the danger of the least sin.
Sixthly, if ever God has manifested any love in Christ unto it, the souls love to God and Christ must needs be exceeding great.
Fourthly, be careful to preserve your inward peace, your peace with God, and your own conscience: If vapours be not got into the earth, and stir not there, they are not all the storms and tempests abroad that can make an earthquake; but if vapours be within, and work there, an earthquake is caused: so where there is peace within, all troubles and oppositions without, cannot shake the heart; but if there be no peace within, every little thing troubles the spirit: terrours without, and terrours within, both are very hard, Be not you a terrour to me, O Lord, says Jeremy, chap. 17:17 for you art my hope in the day of evil. I care not though all the world be a terrour to me, so be it you beest not a terrour; if I have peace with you, it is enough, what ever evil befal me: Oh therefore maintain, and keep this peace above all, it is no matter whether you have peace or no with the world, so be it you have the peace of the Gospel in your hearts: it is one special part of that spiritual armory we read of, Ephes. 6. to be shod with the preparation of the Gospel of peace: that is, that blessed peace of the Gospel, which is a strong preparation to endure any troubles or afflictions that Christians meet withal: the reason of that phrase to be shod, is this, because we are to go amongst briars and thorns, in our way to Heaven; we are to meet with many hard things we are to pass through, therefore we had need be well shod; if a man be not so, he will be as one that goes upon sharp flints bare-foot, or a mongst thorns, or bushes, so that the blood tricles down his feet every step he takes, surely such a man cannot hold out long; thus it is with the soul that is not fenced with the Gospel of peace: Be careful in nothing, let not your spirits be divided (for so is the word) Phil. 4. 6, 7. And the peace of God which passes all understanding, shall keep your hearts and mindes; the word is, shall guard your hearts: afflictions and troubles are as enemies, compassing us about, but the peace of God guards our hearts from the evil of them: this enables Gods children, though not in the letter, yet in some sort to tread upon the Adder and Asp, to shake off Vipers, and receive no hurt. Having peace with God, we gloryin tribulations; we are not only patient under them, but we glory in them; How were the spirits of those blessed Martyrs, we read, and hear so much of, strengthened with this blessed peace of the Gospel?
Take heed therefore, that you never maintain peace with any sin. Great peace have they that love your Law, and nothing shall offend them, Psalm 119:165 Oh, how many of you have broke your peace with God! at least the comfort of it is exceedingly darkned: you would fain have outward ease, and peace, but you have neglected the comforts of this peace, and that is the reason you have no strength, to suffer any thing for the truth, Nehem. 8:10 The joy of the Lord is your strength, that joy that comes from this inward peace, but where this is not, there is nothing to sweeten sorrows, and therefore they must needs be very bitter. That time therefore that God gives you yet respite from afflictions, let it be spent in making up your peace more with God then ever, and getting clearer evidence, and sense of his love. If ever you knew what peace with God meant, I appeal unto you, when at any time, the sense of it has enlarged your hearts with joy; whether then, have you not found yourselves willing to suffer any thing for God? you could then go through fire, and water, your spirits could triumph with the Apostle, I am per swaded that neither life, nor death, nor principalities, nor powers, nor things present, nor things to come, shal ever be able to seperate me from the love of God in Christ Jesus.
Fifthly, labor to see more into the fulness of all good in God: the Lord told Abraham, that he was God all-sufficient, as the only means to strengthen him, against whatever evils he was like to meet withal. Labor to have the insight into Gods fulness, in these three particulars.
First, look at all the excellency, beauty, comfort, and good in the creature, and know that it is all in him, in a most eminent and glorious manner. There is no good in the effect, but the causes together have it in them: now God is the first cause, and so all causes have their principle in him, and therefore all good must needs be in him.
Secondly, all possible good is in the Lord; that is, as there is no actual good, but is for the present in him; so there can be none, but it is in him already; there is such fulness of good in him, that it is impossible that there should be any good added to him in the least degree.
Thirdly, look at God as taking infinite delight in communicating himself, in letting out his goodness to his creature; let God be seen thus, and let these three meditations of the fulness of good in God, be wrought upon the heart, and they will mightily support the spirit in all afflictions: for what is the loss of any thing to me, when I see where I can have it made up? what is any bitterness, when I see such infinite sweetness to sweeten all. When tempests come upon Mariners, and they be in narrow seas, where they want sea-room, there is danger, but if they have sea-room enough, there is no fear. Thus if we are acquainted with the infinite fulness of good in God, we should see ourselves safe in the midst of all tempests, we should feel our spirits quiet under the sorest afflictions.
Sixthly: A sixt preparation, for the bearing further crosses, is an humble cheerful bearing of present afflictions, and an humble submitting to the present condition: That soul that is willing to yield to God in the present condition, God will fit it for the future: many cast about in their thoughts what they shall do hereafter, if troubles should befal them, and yet in the mean time they neglect the duties of their present condition. Go on therefore humbly, and patiently in the performance of the duties that God calls now for, and they will prepare you for whatever duties shall be required of you hereafter: there is no good to be expected from any in a new condition, who are not careful to perform the duties of the present: many are ready to promise, When we shall be in such a condition, then we will do thus or thus; but what do you in your present? never think to be able to suffer, if God call you to a new condition, if you cannot be patient under the troubles you meet with now, especially when these troubles are small and petty, in comparison of those you are like to meet withal. MrBilney the Martyr used to put his finger into the candle, to prepare him for the burning of his whole body; A patient bearing of less troubles for the present, will prepare the heart for the bearing of greater afterwards.
Seventhly, enjoy all your comforts of prosperity as from God, and God in them, and them all for God.
First, from God: therefore whatever he takes away, it is but his own; and what are we, that we must always have comfort, and content, who are poor beggerly creatures, who have nothing of our own?
Secondly, enjoy God in all: the enjoyment of God in all, is a mystery the world is not acquainted with, only a gracious heart knows what it is; it looks at all creatures but as the pipe of conveyance, the sweet, and comfort, and blessing, is God in them; therefore in any affliction that befals, so long as God may be enjoyed, the comfort, and sweet, and blessing of all is not lost, although the creature be lost.
Thirdly, all for God: Why then should not God have the glory of all his own way? We in the general acknowledge God should have glory from all that we are or have, but we would have him have it our way, so as may stand with our ease, with our liberties, peace, and ends: but God must have the honor of all, that way that is good in his own eye.
And againe, if all we have be for God, then when he is honored by any thing we do enjoy, it has its end and perfection: a comfort is then the most perfect comfort, when God has the glory of it, when it is resigned to him, either in a way of service, or suffering, as he calls for it.
And lastly, if our comforts be enjoyed for God, then our hearts are not let out to any of them, further then leads us to God; and if so, then when God calls for the parting with them, in a suffering way, the enjoyment of them cannot lead to God any further, but would draw off the spirit from God; and therefore such a heart is willing now to part with them, it is not grievous to it to leave them, because the excellency of them is not now in the enjoyment of them, but in the parting with them.
Eighthly, be often renewing your resignations of all unto God, and your covenant with him, to be at his dispose, that so when any trouble comes at any time, this resignation of heart, and renewal of covenant, may be fresh upon your spirits: the soul will be ready to suffer much, if it be called to it, when an actual resignation, and renewing of covenant has been a little before, and the power of it is now fresh upon the heart: sometimes immediately after a day of solemn humiliation, where this has been, the soul thinks then it could do or suffer any thing; but in a little time, except this be renewed again, the heart grows drossie, and cleaves to present things, and mingles it self with them: the often renewing of this, keeps the heart very loose from the creature; a thing that hangs loose from another, may soon be taken off from it, but if it cleaves to it, it is not taken off without difficulty, it oftner rends in the taking off: thus it is when the heart cleaves to any creature-content.
Ninthly, lay up provision against an evil day: There is a threefold provision we should treasure up to prepare us for our afflictions;
First, treasure up the consolations of God that he affords upon occasion, that at any time you feel in the performance of duties, in the exercises of graces, in the use of Ordinances.
Secondly, treasure up the experiences of Gods ways towards you, and his gracious dealings with you in former straights.
Thirdly, treasure up soul-supporting, soul-quickning, soul-reviving, soul-comforting promises, and that of several kindes, sutable to several afflictions, for you knowest not what kinde of afflictions you mayest meet with.
Tenthly, labor much to strengthen every grace, it is strong grace that is suffering grace: a strong wing will flye against the wind: as it is said of the horse, Job 33. because he has strength, he mocketh at fear, and is not affrighted, neither turns he back for the sword, ver. 22. A candle will hold light in the house, but if we go abroad in the air, there is need of a torch, there must be a stronger light there; weak grace may serve turn to uphold us now, but in time of afflictions it had need be strong, a little grace will soon be spent then, as a candle is soon spent, when it stands in the wind.
Lastly, set much before you the example of Christ and Gods people, who have endured very hard things. In the example of Christ, consider, first, who it was that suffered: the Son of God, who was God blessed for ever, the glory of the Father; when we suffer, base worms worthy to be trodden under foot, suffer.
Secondly, what he suffered: even the wrath of God, and the curse of the Law, he was made a curse in the abstract as the Scripture speaks, which was another manner of thing, then any of our afflictions.
Thirdly, for whom he suffered: it was for us vile worms, wretched sinful creatures, who were enemies to him: we suffer for God, who is infinitely blessed, to whom we owe all we are or have.
Fourthly, how freely he suffered: it was of his own accord, his own free grace moved him to it, he laid down his life, none could take it from him: it is not in our liberty, whether we will suffer or no, we are under the power of another.
Fifthly, how meekly he suffered: he was as a sheep before the shearer, his suffering no way disquieted his spirit, but it kept in a sweet quiet frame in the middest of all.
Sixthly, consider how his strength is with you in your sufferings.
And lastly, how he is honored in them: He strives with us in the combate, he joins with us in the fight of our agony, he crowns and is crowned, says Cyprian.
Bernard would have us never to let go out of our mindes, the thoughts of a crucified Christ, Let these says he, be meat and drink unto you, let them be your sweetness and consolation, your honey and your desire, your reading and your meditation, your contemplation, your life, death and resurrection: Would you learn obedience? would you learn contempt of honors? would you see the highest patience? set a suffering Christ before you: Sureus reports of a noble Earl Elzearius, when his wife wondred at his exceeding patience under fore afflictions, he answers her thus, What good will it be to be angry and impatient? certainly none at all: but I will open my heart unto you; you know sometimes my heart is ready to rise with indignation against such as wrong me, but I presently turn me to the thoughts of the wrongs offered to Christ, and I say thus to myself, desiring to imitate him, Although my servants should pull my beard, and strike me on the face, these were nothing to those which your Lord suffered, he suffered more and greater things; and know assuredly, says he to his wife, I never leave off thinking of the wrongs my Savior endured, till my mind be still and quiet. He that is afraid to suffer, cannot be his disciple who suffered so much, says Tertullian.
Certainly the example of Christ, in humbling himself to suffer so much for us, should be mightily prevalent with us; if he emptyed himself so much, to become the Son of man, how much more should we be willing to empty ourselves, that we may be the Sons of God? Worthy is the Lamb that was slain, he is worthy of all honor from us, who being Lord of all, was content to be in the form of a servant, to suffer for us, and how can we express our honoring of him, our respect to him, better then in being to suffer for him? I have read of a Roman servant, who knowing his Master was sought for by officers to be put to death, he put himself into his masters cloaths, that he might be taken for him, and so he was, and was put to death for him: whereupon his master, in memory of his thankfulness to him, and honor of him, erected a brazen statue. Christ who was not a servant, but our Lord, yet when he saw we were like to dye, he took upon him the form of a servant, he came in our likeness, that he might dye for us, and he dyed; he requires not us to erect up brazen statues in memory of him, in honor to him, but that we should be willing to suffer for him, when he calls us thereunto; let not us put off the cloaths of our Christian profession, that we may avoid sufferings for him (as many do) who put on the cloaths of our humanity, yea of our servility, that he might suffer for us.
The example of the servants of God in all times, suffering in his cause, is likewise a special help to us in our way of suffering: Let us warm our hearts often at the meditation of the fiery tryal of the Martyrs. Consider, what precious choycespirited men they were, how holy, heavenly, spiritual, what service they did for God, and yet that they should suffer such hard things as they did; what are we in comparison of them? Chrysostom in an Oration upon two famous Martyrs, raising their honor, and speaking how the worthies of God in former times endured hard things, How is it, says he, that you, ô Christian, must be so delicate, a Soldier so dainty? can you overcome without fight, triumph without combate? And in his Sermons upon the Colossions, Remember the chains of Paul, and consider what an absurd thing it is, that he should be in bonds, and you should live deliciously: Does the desire of pleasures take? remember the Prison of Paul: Wouldest you be cloathed in silks? remember Pauls chains, and silken cloaths will be more vile to you then filthy rags: Wouldest you be adorned with gold? remember Pauls chains, and they will show you that such ornaments are no better then the dirt under your feet: Would you be beautiful with your hair? think of the filth of the deformity of Paul in the Prison, and your heart will rise with indignation against such beauty, and will account it extream deformity: What, would you have sweet oyntments? consider of his tears.
I have read of Phocion an Athenian Captain, when he was condemned to death by his ungrateful Countrey, he saw one Tudippus condemned to the same death, but very fearful, he comforts him with these words, Is it not enough for you, Tudippus, that you art to dye with Phocion? so we may say to our own hearts, Is it not enough for us, that we have such a cloud of witnesses, such a noble Army of Martyrs before us and with us? be not therefore so afraid of the ways of God, because of afflictions, as you hast been, but submit yourself to God in this way of his.
