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I shall therefore superadd to the former arguments wherein the
necesssty, the equity, and the policy of our dutiful resignation to God's
providence is clearly set forth, some other motives and directions, that may be
useful and effectual for this end.
1st. Look frequently to Jesus Christ, the author and finisher of our
faith.:
the divine wisdom, to reform the world, assumed the human nature, and expressed
in a holy conversation upon earth, a living copy of his precepts, to direct us
in the various parts of our duty; and because the exercise of humility,
self-denial, and the rest of the suffering graces, is so difficult to our frail
and tender nature; he ascended the cross, and instructs us by suffering, to
suffer with his affections, leaving us his example, as the best lecture of our
duty; his sufferings concern us not only in point of merit, but conformity.
We can never enjoy the benefit of his passion, without following his
pattern. His example is the rule of the highest perfection, and we are
under the greatest. obligation to imitate and honour him who is our sovereign
and Saviour, to whom we owe our redemption from everlasting misery, and the
inheritance of glory. It is the apostle's advice to the afflicted, 'to consider
him that endured such contradiction of sinners against himself, that ye be not
wearied, and faint in your minds.' Heb. 12.3. The deduction is with greater
force to make us humble and patient; if we consider,
(1.) The infinite dignity of his person.
He was the eternal and only Son of God, and descended from the throne of his
majesty, divested himself of his robes of insupportable light, that concealed
and manifested his glory to the angels, Ps.104. and was obedient to the death
of the cross. What are the highest and best of men to him? Were it not
extremely unbecoming and undutiful for a subject to refuse obedience to a just
law, if the king that made the law should voluntarily observe it, and reserve
no other advantage to himself, but the honour of enacting it? Our Saviour did
not stand upon the dignity and liberty of his person, being equal with God, and
our king, but entirely complied with the law, and shall we complain of its
rigour?
(2.) The greatness of his sufferings.
They were incomparable as to their value, so in their degrees. He endured the
equal extremities of infamy and torment, that are so contrary to the
inclinations of mankind. He was crowned with a cruel diadem of thorns,
scourged, spit upon, derided, crucified: insensible nature, as if capable of
understanding and affection, was disordered in its whole frame at his death.
The heavens sympathized in eclipses of the sun, in the darkness of the air at
mid-day, as midnight, the earth quaked with deep tremblings, and the rocks were
rent asunder. And the sufferings of his soul from the incensed justice of God
were inconceivably great. What is the worst we suffer, either immediately from
God, or instrumentally from men to his bitter passion? Our sufferings are but
superficial shadows of misery, compared to his deep sorrows.
(3.) His sufferings were most undeserved: for he was the holy one of
God, his conception without the least taint of sin, his life of strictest
purity; and complete obedience to the divine law. We may read the process
of our sins, and understand their guilt in his passion. 'He was made sin for
us,' (a sacrifice to atone the divine displeasure) 'who knew no sin.' As David
when guilty of adultery and murder, was fired with disdain at the relation of
an incompassionate rich man, killing the single lamb of his poor neighbour, and
sparing his own numerous flock; and when the prophet unveiled the parable, and
surprised him with that piercing reproach, 'Thou art the man !' he presently by
that fiction in another, was convinced of his own true guilt, and was extremely
afflicted in the sense of it: thus we are apt to conceive indignation against
the murderers of our Saviour, the apostate apostle, the malicious priests, the
unrighteous judge, the bloody soldiers: but conscience (as a true Nathan) may
charge us to have been in that wicked conspiracy against the Lord of glory, for
our sins condemned and crucified him.
And as our sins were the impulsive cause of his sufferings, so our good is
the effect of them. He suffered the death of the cross, that his blood might be
our ransom, his ignominy the purchase of our glory, his torments the merit of
our blessedness, his death the seed of immortal life to us; but we suffer the
just punishment of our own sins.
(4.) His willing obedience, divine patience, and invincible constancy in
suffering for us.
In his distress, the whole army of heaven were in readiness for his protection
and rescue, upon the least signification of his will: 'If I prayed to my
father, he would send me twelve legions of angels.' Nay, he had the springs and
keys of the divine power in his hands, and could by a word have destroyed his
enemies; but he 'freely gave himself for us ;' and without resistance, without
complaint took up his cross. Now our Saviour, who had the fulness of the
spirit, communicates to us the first fruits of it, faith and love, humility and
patience, peace and joy, to support us under affliction.
(5.) Consider the excellent reward of his sufferings.
He was abased below men, and is advanced above all the angelical orders, and is
the eternal argument of their praises: never were suffering so grievous, never
was issue so glorious. 'For the joy that was set before him, he endured the
cross, despised the shame, and is set down at the right hand of the majesty on
high.' Heb.12.2. Now our blessed Saviour hath promised, 'To him that overcomes,
will I grant to sit with me in my throne, even as I also overcame, and am set
down with my Father in his throne.' Rev. 3. 21.
Unfainting perseverance in our duty, shall be rewarded with the glory of our
Redeemer. And is not the prospect and expectation of this sufficient to
confirm our minds, and make us patiently bear the greatest afflictions?
Secondly; The consideration of the suffering saints in all ages, is a
powerful persuasive to patience.
Thus the apostle James directs christians, 'Take, my brethren, the prophets,
who have spoken in the name of the Lord, for an example of suffering affliction
and of patience.' Jam. 5. 10. And we have great encouragement from hence, if we
consider;
(1.) That those who are of most precious account with God, and highly
favoured by him, are usually exercised with sharp afflictions.
The singularity and greatness of a calamity exasperate the sorrow, when it is
apprehended as a sign of extraordinary guilt in the afflicted, and of severe
displeasure in God that sends it; but prevent trouble that ariseth from that
apprehension, the scripture records the heavy afflictions that happened to
God's chosen servants and favourites.
Moses, whom God honoured with the most condescending and familiar discoveries
of himself, was tried by long afflictions.
David, a man after God's own heart, was a long time hurled to and fro by
tempestuous persecutions from his unjust and implacable enemies.
Isaiah, who was dignified with such heavenly revelations, that his describing
the sufferings of Christ seems rather the history of an evangelist, than the
vision of a prophet, was sawn asunder.
(2.) Their nature was as frail as ours, their afflictions as cutting and
sensible, yet how patiently and courageously did they endure the most cruel
sufferings ?
(3.) We have the same blessed comforter to assist us as they had, the
Holy Spirit.
He that is styled the spirit of power, infuseth a holy magnanimity to bear the
heaviest sufferings. Now it is the apostle's inference from the history of the
saints under the Old Testament, some of whom died martyrs, and others lived
martyrs, by their constant and generous suffering various evils for divine
truth: 'Wherefore seeing we are compassed about with so great a cloud of
witnesses, let us lay aside every weight, and the sin that doth so easily beset
us; and let us run with patience the race that is set before us.' Heb. 17. 1.
The metaphorical expression, 'a cloud of witnesses,' imports a numerous
company, and is by some of the ancients interpreted as an allusion to the
benefit we receive from the natural clouds, that refresh the air, and screen us
from the scorching heat of the sun. The allusion is too subtile and strained,
but the benefit is real; for the admirable examples of their patience and
courage are powerful to refresh sorrowful spirits, 'We are encompassed with
them as a theatre.'
There is no kind of affliction, and no part of our duty, whereof there is not
presented to us some example for our encouragement and imitation. It is also
worthy of observation, that christians have a special obligation,
encouragement, and assistance to bear afflictions with cheerful spirits, above
the believers of the Old Testament.
For under the Mosaic dispensation, outward prosperity, riches, honour,
victory, long life, were the open expressions of God's favour, promised by the
terms of that covenant, as rewards to obedience. Yet even then, some of the
most excellent saints were illustrious examples of patient suffering
afflictions.
But in the gospel God hath declared, that his design is to train up his
children by sufferings, for their future happiness; that 'through many
tribulations they must enter into the kingdom of God.'
And we find the truth of this by manifold experience, from the first ages of
the christian church. St. John, by revelation, 'beheld a great multitude, which
no man could number, of all nations, and kindreds, and people, and tongues,
that stood before the throne, and before the lamb, clothed with white robes,
and palms in their hands: and they all came out of great tribulation, and had
washed their robes, and made them white in the blood of the Lamb.' Rev. 7.9.
Now since the cross is an appendix to the gospel, we should with more prepared
minds submit to it. Besides, if believers then, who enjoyed only star-light,
less clear discoveries of the glorious world to come, were so patient and
constant in suffering for the truth; how much more should we be animated in our
troubles, to whom the 'Sun of Righteousness' appears, revealing life and
immortality by the gospel? If they who were partakers of the Holy Spirit in
lesser degrees, were supported; should not christians that receive the graces
of the Spirit in richer abundance, be more comforted?
Thirdly. All creatures obey the will of the Creator; all the lower rank;
'fire and hail, snow and vapours, and stormy winds fulfil his word.' Psal. 148.
8.
The sun stood still till Joshua had completed his victory; it started back to
confirm the faith of Hezekiah. Nay, sensible creatures will contradict their
own natures at God's command. The ravens fed Elijah, and the lions spared
Daniel. And creatures of the superior order exactly fulfil his will. 'The
angels that excel in strength, do his commandments: hearkening to the voice of
his word.' Ps. 103. They do not usurp upon his royalty, nor make use of their
power to deny subjection to his pleasure. Now if the inferior creatures, who
are under less obligations, and cannot understand their duty; if superior
creatures that excel us in nobility of nature, and dignity of state, perfectly
obey God; should not their example strongly incite us to submit to his will?
Fourthly. It is our most glorious perfection, to have our wills united
to the divine will.
In heaven grace is in its exaltation, the spirits of just men are made perfect
by their compliance with the divine will that absolutely governs there. A
private will that compounds with God upon sordid capitulations, that excepts
against doing or suffering what is distasteful and harsh to the carnal part;
how unreasonable, how degenerous and base is it? But when the will is obedient,
enlarged, and uniform with God, it is ennobled. If our slow-paced thoughts
could conceive things as easily, suddenly, and clearly as the angels do, our
minds would be in the highest elevation: and is it not a more valuable and
desirable perfection to will as God does, than to understand as the angels?
Besides, patience has a special eminence above other graces, and
advances a christian to the highest honour and perfection that is attainable
here. All graces are of the same divine extraction, and have the same
general effect upon the soul: they come from God, and produce a godlike temper
and disposition: but they are distinguished by their objects and operations:
some are heroic, exercised about great things, and produce more noble actions:
others are humble, and conversant in meaner things, and their operations are
less eminent. As amongst the birds, the eagles fly aloft, and only stoop for a
great prey: the bees fly from flower to flower, and extract a little dew, but
it is all honey. It is the counsel of St. James to the afflicted, 'let patience
have her perfect work,' in bearing afflictions, though heavy and continued,
'that you may be perfect and entire, wanting nothing.'
A singular perfection and encomium is attributed to patience, in that the trial
and exercise of it is the most difficult part of our duty, and without it we
can neither obey the commands, nor obtain the promises of the gospel. Patience
is the truest fortitude, and draws forth other divine graces in their excellent
activity. What the temper is to material weapons that are blunted or broken in
the combat without it, patience is to other graces, their strength is derived
from it. This was the most glorious perfection of Christ's obedience; 'for it
became him for whom are all things, and by whom are all things, in bringing
many sons to glory, to make the captain of their salvation perfect through
sufferings.' Heb. 2. Patience is not only defensive armour, but has noble
operations.
When our Saviour was nailed to the cross, and was the mark wherein all the
poisoned arrows of rage and malice were received, he seemed only to suffer, yet
even then performed the most divine exploits, and obtained the most glorious
victory; he reconciled God, disarmed the law, subdued satan, broke the gates of
hell, destroyed death, and rescued us miserable forlorn captives. Upon this
account Chrysostom breaks forth in rapturous expressions, that our Saviour
suffering on the cross, was more glorious than in his creating the world. Thus
the patience of a christian, which in appearance is only a quiet bearing
affliction from God, yet produceth many blessed effects: a believer, while he
feels the weight of God's hand, incessantly seeks his face with the most ardent
affections. He doth not murmur against the displeasure of God, but mourns
bitterly that he hath deserved it. He surrenders himself to the divine
displeasure, which is the purest act of obedience. He subdues his unruly
passions, which is a more noble victory than the achievements of the most
celebrated conquerors. It is true, the power of grace is very conspicuous in
resisting pleasant temptations, the pernicious attractives of the senses and
carnal appetites; but more in the battles of patience, by how much it is more
easy to nature to be content without unnecessary and superficial pleasures,
than to endure oppressing and painful evils.
I will produce an instance in both kinds, recorded in scripture, for the
veneraton and imitation of all. The first is that of Joseph, whose unspotted
chastity was discovered by rejecting the impure desires of his master's wife.
Three powerful tempters joined to draw his consent, solitude, youth, and
solicitation; solitude with its silence, is often more persuasive to the
commission of sin than the strongest eloquence; because there being none that
sees, takes away the shame of being seen in guilty and foul actions. Youth is
violent in its appetites, and needs no entreaties to induce it to gratify them:
the sensual fancy reigns, and has such a ravishing power upon the will, that to
corrupt nature the temptation is irresistible, and without divine strength, an
instance of overcoming it, would be as rare as a phoenix in the world. Besides,
Joseph was her slave, and was tempted by entreaties mixed with inticements from
a superior, that (like a bow that draws strength from its bending) by making a
show of subjection acquires a double empire. But he had a reverence of his
invisible observer and judge: 'how shall I do this great wickedness, and sin
against God ?' Now that Joseph in the flower of his age, was not imboldened by
solitude, nor excited by concupiscence, nor poisoned by the breath of the
basilisk, was an admirable effect of divine grace. He preserved his sincere and
constant innocence, as the sun its undeflled lustre in the midst of all the
feculent exhalations that ascend from the earth.
The other instance is Job, whose victorious grace in the comparison, is
more glorious than that of Joseph; for as the lapses of those who by terrors
and torments violate the law, are less culpable, and more excusable, than of
those who by sensual allurements transgress the divine commands, the human
nature being capable of such dolorous impressions as infinitely exceed all the
pleasures of sense; and consequently the yielding for fear of vehement pains
and extreme evils, is less voluntary than what proceeds from the love of
delights; so proportionably that virtue is more eminent that remains firm, and
preserves us in our duty, notwithstanding the batteries of extreme evils, than
that which preserves us by flight from the deceitful sensitive good.
The Holy Ghost has given us a particular narrative of Job's troubles, and
his behaviour under them: the loss of a great estate was but a preparative for
worse calamities; his ten children were all destroyed in a day; his body was
covered with ulcers; his wife, that in this desolate condition was only left to
alleviate his sorrows, unspeakably increased them; yet under this heavy weight
of miseries, he did not express one unbecoming complaint. His patience exceeded
all the pains of his body, and griefs of his mind. Who loves God so ardently in
his prosperity as he did in his afflictions? Like flaming torches, that
reversed, the flame ascends with more force to heaven. St. Austin admiring his
invincible temper, says, that Job half dead on the dunghill, was stronger than
Adam, when immortal in paradise; for with indignation he repulsed his wife, who
was satan's instrument to tempt him to despair and blasphemy.
How graceful and amiable a spectacle is a patient saint? He attracts the eye
and heart of God himself. What an honourable testimony proceeded from his
mouth, concerning Job, to vindicate his sincerity from the malice of the
accuser? 'Hast thou seen my servant Job, that there is none like him on the
earth?' Job 2.3. Unparalleled saint ! who endured such a succession of tragical
events with humility and submission! The active holiness of his prosperous life
is not recorded with that note of eminency and admiration, as his patient
sufferings, for which he is universally crowned with the praises of the saints
in all ages. 'Ye have heard of the patience of Job !' He is a spectacle that
draws the regards of all, more famous for his patience than his misery.
It is the saying of the Platonic philosopher, take away from the life of
Hercules, the tyrants he suppressed, and the fierce beasts he slew, his travels
and combats wherein his courage was exercised and appeared, and you lessen his
virtue, the hero is lost: he that in the opinion of the heathen werld deserved
a deity; and is crowned with stars in heaven, will not have a spark of glory on
earth to preserve his fame alive in memory.
Thus, take away from Job the Chaldean and Sabean robbers, the shower of fire
that consumed his estate, the whirlwind raised by infernal spirits, that
destroyed his children, his diseases, and his cruel wife, the exercises of his
insuperable patience, and the honourable remembrance of Job is lost. If the
prince of darkness had not tried all his arts and strength to overcome him, and
had not been foiled in his attempts, his graces had not been so illustrious.
The apostle Peter declares, 'that the spirit of glory, and of God, rests upon
suffering christians.' They are the temples of the Holy Spirit, the eternal
Deity, wherein he displays his divine virtue and glorious power. In short,
God usually conducts his people to the sublimest degrees of grace and glory by
suffering; the more they are tried and refined, the brighter their crown will
be.
Fifthly. It is our felicity quietly to resign our wills to the blessed
will of God.
Patience, considered as a moral virtue frees us from many sorrows and vexations
that are supervenient to an affliction, and are caused merely from the
distemper, and unquiet disorderly agitations of our own passions.
Nature instructs a dog by licking his wound to heal it, a lively emblem of the
healing operation of discreet patience to the afflicted spirit. Patience lines
the yoke, and makes it softer and more easy to us. Besides, an humble and full
submission to the will of God, as the rule of goodness, brings down the peace
and joy of paradise into our souls. The glorified saints are raised above all
disasters and troubles; nothing can disturb the serenity, or stain the purity
of their state: from this principle of perfection and felicity, that God's will
is always accomplished, to which their wills are entirely subordinate, in
obedience to his authority, and by their proper inclination. As the waters
which in the creation God transported above the heavens, are not moved as those
here below by the furious agitation of the winds, but as if they were of a
celestial nature, have the same regular motion with the heavens.
The angels, whose zeal for the honour of God, and love to the souls of men is
incomparable, yet they see the rebellion of his subjects, whereby his glory is
obscured, and the final destruction of rebellious sinners, without the least
diminution of their felicity, because they always acquiesce in the divine will,
that orders all things for the best end.
And so far as our wills are complying with the divine will, we enjoy a
tranquillity of mind, which afflictive accidents cannot disquiet. St.Austin
describes blessedness to consist in the accomplishment of our desires, and in
having only regular desires: now a saint whose will is absolutely reigned to
God's will, has a foretaste of blessedness here; for whatsoever happens to him
here, is from God's will that approves or permits it, and herein he finds
satisfaction. What a pure undisturbed pleasure springs from this consideration,
that the wisdom and love of God chooseth always what is best for us? This will
make us contented in every state; even when our condition is not correspondent
with our natural desires, our desires are graciously accorded with our
condition. What expensive industry has been used to procure the fancied
philosopher's stone, that changes all metals into gold, which if obtained
cannot make us happy? For as the natural heat of the body does not proceed from
the clothes, but from the body that warms them: we see persons in the fit of an
ague shake with cold, though covered with furs: so true felicity doth not
proceed from the outward condition, but from the temper of the mind. The
rich often want content in the confluence of all things, and are often
disquieted with the fears of losing their possessions: but acquiescence in the
divine disposal always brings satisfaction to the soul. It is an inviolable
treasure that cannot by the most violent evils be taken from us.
I shall annex two considerations more, to show how our felicity is promoted
by our patient sufferings.
1. It is a blessed assurance of our election by the most free and
unchangeable love of God.
The apostle tells afflicted christians, 'that whom he did foreknow, he did
predestinate to be conformed to the image of his Son, that he might be the
firstborn among many brethren.' Rom. 8.29. If we suffer with his divine
patience, with his humble and holy affections, it is a clear and certain
evidence that we are appointed to reign with him.
If we bear the image of our suffering Saviour in our earthly state, we shall
bear his glorious image in the heavenly. The well grounded hope of this is very
comfortable in the greatest afflictions, and will encourage us to persevere in
humble sufferings. For if his sovereign pleasure has ordained us to eternal
life, how just is it that we should with an entire and resigned submission
yield up ourselves to the conduct of his wisdom, as to the ways by which we
shall obtain it?
2. By a filial submission to God's chastisements, we have a blessed
testimony of our adoption.
It is the apostle's comfortable inference, 'if ye endure chastisements, God
dealeth with you as with sons ;' that is, if without murmuring or fainting, if
with that respect and subjection that is due to the high and holy providence of
God, then we may be assured of his paternal relation to us, and 'his rod
comforts us,' as the strokes of it are an argument of his care and love to us.
From hence proceeds inexpressible and peculiar consolation to afflicted
christians: the same affliction as to the matter and circumstances, may be upon
humble meek sufferers, and refractory stubborn sinners, 'that kick against the
pricks,' but are distinguished by the intention of God. They are sent to the
humble, as corrections from the wise love of a father, who dearly regards their
souls; to the obdurate, as vengeance from the righteous severity of a judge.
Upon the humble they fall as soft as a shower of snow; upon the other as the
storm of fiery hail upon the Egyptians; and the issue of them is as different
as heaven and hell.
Lastly, This sharp discipline continues but during our minority here;
when we arrive at the state of perfection we shall not need it: and this life
is but a short transition to the next world.
What comparison is there between a few years, and the volume of eternal ages?
It is the consolatory of the apostle, 'the time is short, let those that weep
be as if they wept not.' Within a little while afflicted saints shall ascend to
the region of blessedness; and no cloud of sorrow, no shadow of fear, no
darkness of anxiety, can reach so high to darken and disturb their felicity:
'weeping can endure but for a night, and joy comes in the morning' of the
everlasting day. 'For a moment have I hid my face from thee, but with
everlasting kindness will I receive thee, saith the Lord.' Isa. 5. Death is the
last step out of mortality and misery. 'Be ye also patient, stablish your
hearts, for the coming of the Lord draws nigh.' Jam. 5.
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