The Institutes of the Christian Religion, Book 3 · Chapter 8
The eight Chapter. ¶ Of the bearyng of the crosse, whiche is a part of the forsakyng of our selues.
BUt a Godly minde muste yet climbe vp hier, euen to that whereunto Christ calleth his disciples, yt eueryevery one take vp his crosse.Mat. xvi.…. For all whome the Lorde hath chosen and vouchesaued to receiue into his companie, must prepare thēselues to a hard, trauailsome & vnquiet life, and full of many and diuerse kindes of incōmodities. So it is the will of the heauenly father, to exercise thē in such sort, that he may hauehave a true profe of them that be his. Beginnyng at Christ, his first begotten sonne, he procedeth with this order toward al his children.Matt. iii.xvii. … xvii.v. For wheras Christ was the best beloued sonne aboue the reste, and in whome the fathers minde was fully pleased, yet we see how he was not tēderly & deintily handeled: so that it maye be truely sayd, yt he was not only exercised with a perpetual crosse so long as he dwelled in earth, but that at his life was nothinge els but a kinde of continuall crosse. The Apostle sheweth the cause thereof to be, that it behoued that he should learne obedience by those thinges that he suffred. Why then should we priuilege our selues from that estate, whereunto it behoued Christ our hed to be subiect, specially sithe he became subiect thereunto for our cause, to shew vsus an example of patience in himself? Therefore the Apostle sayth that this is the apointed end for all the children of God,Ro. viij.i…. to be fashioned lyke vntounto him. Whereupon also in harde and sharpe chaunces, which are reckened aduersities and euels, ariseth a great comfort vntounto vsus, that we cōmunicate with the suffringes of Christ: that as he entred out of a maze of all troubles into the heauenly glorie, so we maye by diuerse tribulations be brought into the same glorie. For so sayth Paule himself,Act. xiiij.xxii. Phil. iij.x that when we learne the communicating of his afflictions, we do also conceyue the power of his resurrection: and when we are fashioned like vntounto his death, we are so prepared to the felowship of his glorious risyng agayne. Howe much maye this auayle to aswage all the painefulnesse of the crosse, that the more we are afflicted with aduersities, so muche the more surely is our felowship with Christ confirmed? by communicating whereof, our suffringes are not only made blessed vntounto vsus, but also do much help vsus to the furtherance of our saluation.
Byside that, our Lord had no neede to take vponupon him to beare the crosse, but to testifie & proue his obedience to his father: but we for diuerse causes, hauehave neede to leade our life vnderunder a cōtinual crosse. First (as we be naturally bent to attribute all thinges to our flesh) vnlesse our weakenesse be shewed vsus as it were before our eyes, we do easily esteme our owne strēgth aboue due measure, & doubte not that what soeuer happen, it wil cōtinue vnbroken & vnouercōme against al hard assaultes. Whereby we are caried into a foolish & vaine confidence of flesh, and then trusting therupon, we stubbornly waxe proude against God himself, as though our owne powers without his grace did suffice vsus. This arrogancie he cā no way better beate down, thā whē he proueth vntounto vsus, by experience not only how feble, but also how fraile we be. Therfore he afflicteth vsus either with shame, or pouertie, or losse of childrē, or sicknesse, or other calamities, which we beyng vnable to beare in respect of our selues, doe by and by sinke downe vnderunder them. Beyng so humbled, we learne to call vponupon his strength, whiche only maketh vsus to stand vpright vnderunder the heauy burden of afflictiōs. Yea the moste holy, how wel so euer they know that they stand by the grace of God and not by their owne force, yet are to muche assured of their owne strength and constancie, vnlesse by the tryall of the crosse, he bring them into a more inward knowledge of thēselues. The slouthfulnesse crept into Dauid:Ps. xxx.vi… I sayd in my rest, I shall neuer be moued. Lorde, thou hadst stablished in thy good pleasure a strength to my hill, thou hiddest awaye thy face, I was striken. For he confesseth that with sluggishnesse in prosperitie his senses were dulled, that not regardyng the grace of God, vponupon whiche he should hauehave hanged, he leaned vntounto himselfe, to promise himselfe perpetuall continuance. If this chaūced to so great a Prophet: which of vsus ought not to be fearfull, that we may be heedefull? Therefore whereas in prosperitie they flatter themselues with opinion of a greater constancie and patience, when they are ones humbled with aduersitie, they learne that their former opinion was but hypocrisie. The faythfull (I saye) beyng admonished by such examples of their diseases, do thereby profit to humilitie, that beyng vnclothed of the wrongfull confidence of the flesh, they maye resort to the grace of God. And where they are ones come to his grace, they fele the presence of Gods strength, wherein is abundantly sufficent succour …or them.
And this is it that Paule teacheth, that by troubles is engendred pacience,Ro. v.iij. by paciēce profe. For whereas God hath promised the faithfull that he will be present with them in troubles, they fele the same to be true, when they stande patiently, beyng vpholden by his hande, which by theyr owne strēgth they were not able to do. Patience therfore bringeth a profe by experience to the holy ones, that God when neede requireth, will in deede performe ye help that he hath promised. And thereby also their hope is confirmed: for asmuche as it were to much vnthankefulnesse not to loke for in time to come, the same truth of God that they had already by experience proued to be constant and sure. We see now howe many good thinges doe come vntounto vsus in one knot by the crosse. For, ouerthrowyng the opinion that we falsly presume of our owne strength, and disclosing our hypocrisie that deliteth vsus, it shaketh awaye the hurtfull confidence of the fleshe, and teacheth vsus beyng so humbled, to rest vponupon God only, by which it commeth to passe, that we neyther be oppressed nor fall downe. And after victorie foloweth hope, in so much as the Lord in performing that which he hath promised, stablisheth the credit of his truthe for time to come. Truely, although there were no moe reasons but these, it appereth how much the exercise of the crosse is necessarie for vsus. For it is a matter of no small importance, to hauehave the blinde louelove of thy selfe wiped away, that thou mayst wel know thine owne weakenesse. To fele thine owne weakenesse, that thou mayest learne to distrust thy selfe: to distrust thy selfe, that thou mayst remoue thy confidence from thy selfe vntounto God: to rest with confidence of heart vponupon God, that beyng vpholden by his help, thou mayst continue vnouercomme to the last end: to stande fast by his grace, that thou mayest vnderstād that he is true in his promises: to know by profe the truthe of his promises, that thy hope may be strengthened thereby.
The Lord hath also an other end of afflictyng his, to trie their patience, and instruct vsus to obedience. Not that they can vse any obedience toward him, other than the same that he geueth them: but so it pleaseth hym by open examples to make approued by witnesses, and to set forth the graces that he hath bestowed vponupon his holy ones, that they should not lie idly hidde within them. And therefore in bringyng forth into open shewe the strength of suffrance and constancie, wherwith he hath furnished his seruauntes, it is sayd that he tryeth their pacience. And from hense came these sayenges: that God tempted Abraham, and had profe of his godlinesse,Gen. xij.j. by this that he refused not to offer vp in sacrifice his owne and only sonne. Therefore Peter teacheth, that our fayth is so proued in troubles,…. vij as golde is tried in a fornace: And whoe can say that it is not expedient, that the moste noble gift of pacience, which a faithful man hath receyued of his God, shuld be brought forth into vse, that it may be made certainely knowen and manifest? For otherwise men will not esteme it as it is worthy. Now if God himself doth rightfully when he ministreth matter to stirre vp the vertues that he hath geuen to his faithfull, that they should not lie hidden, yea lye vnprofitable and perish: then is there good reason of the afflictions of the holy ones, without which there patience shold be nothyng. I saye also that by the crosse they are instructed to obedience, bicause they are so taught to liue not after their owne wish, but after the will of God. Truely if all thinges should flowe vntounto them after their owne minde, they would not know what it were to folow God.De uit… bed a…a cap. 15. And Seneca reherseth that this was an olde Prouerbe, when they exhorted any man to suffer aduersities, Folow God. By whiche they declared, that then only mē truely entred vnderunder the yoke of God, when he yelded his hand and backe to Gods correction. Nowe if it be most righteous, that we should shewe our selues in all thinges obedient to the heauēly father, then we ought not to refuse, that he should by all meanes accustome vsus to yeld obedience vntounto him.
But yet we perceyue not howe necessarie this obedience is for vsus, vnlesse we do also consider, how wanton our fleshe is to shake of the yoke of God, so sone as it hath ben but a litle while deintily and tenderly handled. The same happeneth vntounto it, that chaunceth to stubborne horses, whiche yf they be a fewe dayes pampred idlely, they can not afterward for fearcenesse be tamed, neyther do know their rider, to whose gouernement they somwhat before obeyed.Deu. xxxii… xv. And this is continual in vsus that God cōplayneth to hauehave ben in the people of Israel, that beyng well fed and couered with fatnesse, we kick agaynst him that fed and nourished vsus. The liberalitie of God shuld in deede hauehave allured vsus to consider and louelove his goodnesse, but for asmuche as our euell nature is such, that we are alwaye corrupted with his tender vsage, it is more than necessarie for vsus, to be restrayned by some discipline, that we runne not outragiously into such a stubborne wantonnese. So, that we should not grow fierce with vnmeasurable abundance of richesse, that we shuld not waxe proude beyng lifted vp with honors, that we should not become insolent, beyng puffed vp with other good giftes, eyther of the soule, body or fortune, the lord himself, as he foreseeth it to be expedient, preuenteth it, and with the remedie of the crosse subdueth and bridleth the fearcenesse of our fleshe, & that diuerse wayes, so much as is healthfull for eueryevery man. For all are not a like sicke of all one diseases, or do a like neede of hard healyng. And thereupon is to be seene howe some are exercised with one kinde of crosse, and some with an other. But whereas the heauenly Physician handleth some more gētly, and purgeth some with sharper remedies, when he meaneth to prouide for the health of all: yet he leaueth none free or vntouched, bycause he knoweth all without exception to be diseased.
Moreouer▪ the moste mercifull father needeth not only to preuent our weakenesse, but many times to correct our passed offences. Therfore so oft as we be afflicted, the remembrance of our forepassed … ought by and by to entre into our minde: so without doubt we shall finde that we hauehave done somewhat worthy of chastisement. Yet we ought not chefely to ground our exhortation to patience vponupon the acknowlegyng of sinne. For the Scripture ministreth vsus a far better consideration,i. Cor. xi.viij. when it sayth, that the Lord correcteth vsus with aduersities, that we should not be damned with this worlde. Therefore we ought euen in the very sharpnesse of tribulations to acknowlege the kindnesse & goodnesse of our father toward vsus, for asmuch as euē then he cesseth not to further our saluation. For he doth afflict, not to destroy or kil vsus, but rather to deliuer vsus frō the dānation of the world. That thought shall leade vsus to that, which the Scripture teacheth in an other place:Pro. iij.xi. My sonne, refuse not the Lordes correctiō, nor be wery when thou shalt be rebuked of him. For whome the Lord loueth, he correcteth, and embraceth him as a father doth his childe. When we know his rod to be y• rod of a father, is it not our dutie rather to shewe our selues obedient children and willyng to learne, than with obstinatie to do like desperate men, that are hardened with euell doynges? The Lord leseth vsus, vnlesse he call vsus backe by correction when we are fallen awaye from him: so that the authour of the Epistle to the Hebrewes rightly sayth that we are bastardes,Hebr. xij.viij. and not children yf we be out of correction. Therfore we are most froward, yf we can not suffer him whē he declareth his good will & the care that he hath for our saluatiō. This y• Scripture teacheth to be the differēce betwene the vnbeleuers & the faythful, that the vnbeleuers as the bond slaues of a rooted & hardened wickednesse, are made the worse & more obstinate wt whippyng: the faithful, like childrē hauing an honest freedome of nature, do therby profit to repētāce. Now must thou choose of whether nūber thou wilt be. But bicause I hauehave spoken of this matter in an other place, I am cōtent to touche it briefly, & so will make an end.
Moreouer it is a singular comfort, when we suffer persecution for righteousnesse. For then we ought to thinke, how great an honor God vouchesaueth to graunt vsus, that he so garnisheth vsus with the peculiar marke of his souldiours. I meane that they suffer persecution for righteousnesse, not only that suffer for defense of the Gospell, but also that are troubled for any defense of righteousnesse. Whether therfore in maineteynyng the truthe of God agaynst the lies of Satan, or in takyng in hande the defense of good m…n and innocentes agaynst the wronges of the wicked, we be driuen to runne into the displeasure & hatred of the world, whereby our life or goods, or estimatiō may come in daunger: let it not be greuous or lothsome vntounto vsus to employ our selues for god, or let vsus not think our selues miserable in those things in which he hath with his own mouth pronoūced vsus blessed.Mat. v.x. Pouertie in deede, if it be cōsidered in it self, is miserable: likewise banishment, contēptious estate, prisonment, shame: Finally, death is the vttermost of all calamities. But whē the fauour of our God breatheth vpō vsus, ther is none of al these things, but it turneth to our felicitie. Therfore let vsus rather be cōtent wt the testimonie of Christ, than wt the false estimation of ye flesh. So shal it come to passe, that we shal reioyse as the Apostles did, when God shall accōpt vsus worthy to suffer reproche for his name. For why? If we beyng innocēt, & knowing our selues clere in our cōscience, are by the nougthy dealyng of wicked men spoiled of our goods: we are in deede brought to pouertie therby amonge men, but so richesse do truely growe vntounto vsus in heauen before God. If we be thrust out of our houses, we are the more inwardly receiued into the houshold of God. If we be vexed and despised, we take so muche the deper rootes in Christ. If we be noted with reproches and shame, we are in so much the more honorable place in the kingdome of God. If we be slayne, so is the entrie made open for vsus vntounto blessed life. Let vsus be ashamed to esteme lesse these thinges, vpō which the Lord hath set so great a pryce, than shadowysh and fickle enticyng pleasures of present life.
Sithe therefore the Scripture doth with these and like admonitions geue sufficient comfort for the shames or calamities, that we suffer for defense of righteousnesse, we are to muche vnthankefull yf we doe not gladly and cherefully receyue them at the Lordes hande: specially sithe this is the kinde of crosse, moste properly belongyng to the faythfull,i. Pet. iiii.xii. whereby Christ will be glorified in vsus. As also Peter teacheth. But it is more greuous to gentle natures to suffer shame than a hundred deathes:i. Tim. iiii x. therefore Paule expresly admonisheth that we shall not only suffer persecutions, but also reproches, bycause we trust in the liuyng God. As in an other place he teacheth vsus after his example to walke through sclaunder and good report.ii. Cor. vi.viii. Yet there is not required of vsus such a cherefulnesse as maye take awaye all felyng of bitternesse and sorrow, or els the patiēce of the holy ones in the crosse were no patience, vnlesse thei should be bothe tormented with sorrow & vexed with grefe. If there were no hardinesse in pouertie, no peyne in sickenesse, no grefe in shame, no horrour in death, what valiātnesse or temperance were it to beare them indifferently? But when eueryevery one of these doth with the natural bitternesse therof bitte the heartes of vsus all, herein doth the valiantnesse of a faythfull man shewe it self, if beyng assayed with the felyng of such bitternesse, how greuously so euer he be troubled with it, yet with valiantly resistyng he ouercommeth it, his patience vttereth it selfe herein, yf beyng sharply prouoked, he is yet so bridled with the feare of God, that he bursteth not out into any distēper. His cherefulnesse appereth herein, yf beyng wounded with sadnesse and sorrowe, he resteth vponupon the spirituall comfort of God.
This conflict, whiche the faithfull do susteyne agaynst the natural felyng of sorrow, while they studie for patience and temperance, Paul hath very wel described in these wordes.ii. Cor. iiii, viii. We are put to distresse in al thinges, but we are not made sorrowfull: we labour, but we are not lefte destitute: we suffer persecution, but we are not forsaken in it: we are throwē downe, but we perish not. You see how to beare the crosse patiently, is not to be altogether astonished and without al felyng of sorrow. As the Stoikes in olde time did foolishly describe a valiant hearted man, to be such a one as puttyng of all nature of man, was a like moued in prosperitie and in aduersitie, in sorrowfull and ioyefull state, yea suche a one as like a stone was mo…ed with nothyng. And what hauehave they profited with this hye wisedome? Forsothe they hauehave painted out such an image of wisedome as neuer was found, and neuer can herafter be among mē: But rather while they coueted to hauehave to exact and precise a patience, they hauehave taken awaye all the vse of patience out of mans life. And at this day also amōg Christians there are newe Stoikes, that recken it a fault not only to grone and w…pe, but also to be sad and carefull. But these strange conclusions do commonly procede from idle men, whiche busieng themselues rather in speculation than doyng, can do nothyng but brede vsus such new found doctrines. But we hauehave nothyng to do with that stony Philosophie, whiche our maister and Lord hath condemned not only by his worde but also by his example. For he mourned and wept both at his owne and other mens aduersities.Ioh. xvii.xx. The worlde (sayth he) shall reioyse, but you shall mourne and wepe. And bicause no man should finde faulte therewith, by his open proclamation, he hath pronounced them blessed that mourne.Matth. v.iiij. Luc. xxii.xliiij. And no maruell. For if all wepyng be blamed, what shal we iudge of the Lord himself, out of whose body dropped blouddy teares? If eueryevery feare be noted of infidelitie, what shall we iudge of that quakyng feare, wherewith we reade that he was not sclenderly striken. If all sadnesse be mislyked, how shal we like this, that he confesseth his soule to be sad euen to the death?
This I thought good to speake to this ende, to cal godly mindes from despear: that they should not therfore altogether forsake the studie of patience, bycause they can not put of the naturall affection of sorrow: whiche must needes happen to them, that make of patience a senslesse dulnesse, and of a valiant and constant man, a stocke. For the Scripture geueth to the holy ones the prayse of patience, when they are so troubled with hardnesse of aduersities, that yet thei be not ouercome nor throwē downe with it: when they be so pricked with bitternesse, that they be also delited with spirituall ioye: when they be so distressed with grefe, that yet they receyue courage againe beyng cheared with the comfort of God. Yet in the meane time that repugnancie abideth still in their heartes, that naturall sense eschueth and dredeth those thinges that it knoweth to be against it: but the affection of godlinesse trauaileth euen through all those difficulties to the obeyeng of Gods will. This repugnancie the Lord expressed when he sayd thus to Peter:Ih. xxi.x. Whē thou waste yong thou didst gird thy self, & didst walke whether thou woldest: But when thou art old, an other shall gyrde thee and leade thee whither thou shalt not be willyng. Neyther is it likely that Peter, when the time came that he must glorifie God by his death, was drawen vnwillyngly and resistyng vntounto it. Els his martyrdome should hauehave but small prayse. But howe so euer he did with great cherefulnesse of heart obeye the ordinance of God, yet bicause he had not put of the nature of manne, he was doubly strayned with two sortes of willes. For when he dyd by himselfe cōsider the bloudly death that he should suffer, beyng stryken with horrour thereof, he would gladly hauehave escaped it. On the other side, when it came in his minde, that he was called vntounto it by the commaūdement of God, then conqueryng and treadyng downe feare, he gladly, yea and cherefully toke it upon him. This therefore we must endeuour yf we will be the Disciples of Christ, that our mindes be inwardly filled with so great a reuerence and obedience to God, as may tame and subdue to his ordinance all contrarie affections. So shall it come to passe, that with whatsoeuer kinde of crosse we be vexed, euē in the greatest anguishes of minde, we shall constantly kepe patience. For aduersities shal hauehave their sharpnesse, wherwith we shalbe bitten: so when we are afflicted with sicknesse, we shal bothe grone and be disquieted & desire health: so beyng pressed with pouertie, we shalbe pricked with the s…inges of carefulnesse and sorrowe: so shall we be striken with grefe of shame, contempt and iniurie: so shall we yelde due teares to nature at the burial of our frendes: but this alway shalbe the conclusion, But the lord willed so. therefore let vsus folow his will. Yea euen in the middest of the prickynges of sorrow, in the middest of mourning and teares, this thought must needes come betwene, to incline our heart to take cherefully the very same thinges, by reason whereof it is so moued.
But for asmuche as we hauehave taken the chefe cause of bearyng the crosse, out of the cōsideratiō of the wil of God, we must in few wordes define what difference is betwene Phylosophical & Christian patiēce. Truely very fewe of the Phylosophers climbed to so hie a reason, to vnderstand that the hand of God doth exercise vsus by afflictions, and to thinke yt God is in this behalf to be obeyed. But they bryng no other reason, but bicause we must so doe of necessitie. What is this els, but to say that thou must yeld vntounto God, bicause thou shalt trauail in vaine to wrastle against him? For if we obey God only bicause we so must of necessitie: then if we might escape we would cesse to obey. But the Scripture biddeth vsus to consider a far other thing in the wil of God, yt is to say, first iustice and equitie, then the care of our saluatiō. These therfore be the Christian exhortations to patience, whether pouertie, or banishmēt, or prisonment, or shame, or sickne…e, or losse of parētes, or children, or any other like thing do greue vsus, we must think yt none of these thinges doth happen, but by the wil & prouidence of God, and that he doeth nothyng but by most iust order: For why? do not one innumerable & dayly offenses deserue to be chastised more sharply, and with more greuous correction, than such as the mercifull kindnesse of God layeth vpō vsus? Is it not most great equitie yt our flesh be tamed, & as it were made acquainted with the yoke, yt she doe not wantonly grow wild according to her nature? Is not the righteousnesse & truth of God worthy, that we shuld take peine for it? But if there appere an vndoubted righteousnesse in our afflictions, we can not without vnrighteousnesse either murmure or wrastle against it. We heare not now that cold song: We must geue place, bicause we so muste of necessitie, but we heare a liuely lesson & ful of effectualnesse: We must obey, bycause it is vnlawfull to resist: we must suffer patiently, bycause impatience is a stubbornesse agaynst the righteousnesse of God. But now, bicause yt thing only is worthy to be loued of vsus, which we know to be to our safetie and benefite, the good father doth this waye also comfort vsus, when he affirmeth that euen in this that he afflicteth vsus with the crosse, he prouideth for our safetie. But if it be certayne that troubles are healthful for vsus, why should we not receyue them with a thankfull and well pleased minde? Therefore in patiently suffryng them, we doe not forceably yeld to necessitie, but quietly agree to our owne benefit. These thoughtes (I say) do make that how muche our mindes are greued in the crosse with naturall felyng of bitternesse, so much thei be cheared with spiritual gladnesse. Wherupō also foloweth thankes geuyng, whiche can not be without ioye. But if the prayse of the Lord & thankes geuyng procedeth of nothing but of a chereful & ioyful heart, & there is nothing yt ought to interrupt the same praising of God and thankesgeuyng in vsus: hereby appereth howe necessarie it is that the bitternesse of the crosse be tempered with spirituall ioye.