Moses Choice, Treatise · Part 1 · Chapter 8
CHAP. VIII. 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 hath, in one of his Epiſtles to Victorianus, We muſt not be ſo contrary to our ſelves, 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 Non debemus tam nobis ipſis eſſe contrarii, ut credamus quando leguntur, & queramur …ando complentur. Pracogitati mali nollis actus Sen ep. 67.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 *Quae alii diu patiendo levia faciunt, vir ſapiens levia facit diu cogitando. A Sixfold ſelf to be denyed..
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 2.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 onelyonly 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 1.with fleſh and blood: as it was the care of Saint 2.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 3.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 4.not expect to have our conditions brought to our wills; and therefore it is our wiſdom, whatſoever 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 whatſoever 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 5.themſelves, to ſatisfie themſelves to the utmoſt, although Timeo cervicem ne mar garitarum & ſm aragdorum laqueisocc upata locum Spathae non dat. Tertul. de cultu. ſoem. c. 13.in lawful comforts, will be unfit to ſuffer hardſhip when God ſhall call thereunto. Tertullian hath 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 our ſelves, 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 6.croſſed?
Thirdly, be ſure to lay a good foundation, in a 3.through work of humiliation: the more thou art willing to bear Gods hand in the work of humiliation for ſin, the lighter will all the burthens of afflictions be unto thee; the ſeed that fell upon the ſtony ground withered; and although for a while it was received with joy, yet when tribulation and perſecution ariſeth, 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 ſhew 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 wilt thou 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 burthen 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 1.of an evil, infinitely greater then any evil it can meet withal in afflictions; the ſenſe whereof muſt needs Deep humiliation fits us to endure great afflictions.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 ſoveraignty, 2.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 burthen of ſin, felt in the work of humiliation, mortifies thoſe inward luſts, puls down 3.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 4.it hath 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, 5.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 hath manifeſted any love in 6.Chriſt unto it, the ſouls love to God and Chriſt muſt needs be exceeding great.
Fourthly, be careful to preſerve your inward peace, 4.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 thou a terrour to me, O Lord, ſays Jeremy, chap. 17. 17. for thou art my hope in the day of evil. I care not though all the world be a terrour to me, ſo be it thou beeſt not a terrour; if I have peace with thee, 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 paſſeth all underſtanding, ſhall keep your hearts and mindes; the word is, ſhall guard your hearts: foreignafflictions 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 glory Rom. 5. 1, 2, 3.in tribulations; we are not onelyonly 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 thy Law, and nothing ſhall offend them, Pſal. 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 hath enlarged your hearts with joy; whether then, have you not found your ſelves 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, labour to ſee more into the fulneſs of all 5.good in God: the Lord told Abraham, that he was The fulneſs of God diſcovered.God all-ſufficient, as the onelyonly means to ſtrengthen him, againſt whatſoever evils he was like to meet withal. Labour to have the inſight into Gods fulneſs, in theſe three particulars.
Firſt, look at all the excellency, beauty, comfort, 1.and good in the creature, and know that it is all in him, in a moſt eminent and glorious maner. 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, 2.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 3.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 our ſelves 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 6.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 whatſoever 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. Mr Bilney 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 7.as from God, and God in them, and them all for How to enjoy all our comforts in, from, and for God.God.
Firſt, from God: therefore whatſoever he takes away, it is but his own; and what are we, that we muſt always have comfort, and content, who are poor beggerly 1.creatures, who have nothing of our own?
Secondly, enjoy God in all: the enjoyment of 2.God in all, is a myſtery the world is not acquainted with, onelyonly 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 3.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 hath its end and perfection: a comfort is then the moſt perfect comfort, when God hath 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 8.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 hath 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 hath 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 9.is a threefold proviſion we ſhould treaſure up to prepare How to be prepared for any affliction.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 thou knoweſt not what kinde of afflictions thou mayeſt meet with.
Tenthly, labor much to ſtrengthen every grace, it 10.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 hath ſtrength, he mocketh at fear, and is not affrighted, neither turneth 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 11.and Gods people, who have endured very hard The ſufferings of Chriſt deſcribed.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 2.God, and the curſe of the Law, he was made a curſe in the abſtract as the Scripture ſpeaks, which was another maner of thing, then any of our afflictions.
Thirdly, for whom he ſuffered: it was for us vile 3.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 4.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 5.before the ſhearer, his ſuffering no way diſquieted his ſpirit, but it kept in a ſweet quiet frame in the middeſt 6.of all.
Sixthly, conſider how his ſtrength is with you in Ipſe luctutur in nobis ipſe congrelitur, ipſe in certamine agouis noſtri, & coronat pariter, & coronatur. Cypr. ep. 9your ſufferings.
And laſtly, how he is honored in them: He ſtrives with us in the combate, he joyns 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 Noveris me interdum ſentiri aliquam inanimo adverſus in feſtantes meindignationem, ſed illico me converto ad cogitan das injurias Chriſto illatas dico que mihi ipſi, cum imitari cupiens, Etiam ſi famuli tui, barbam tuam convellerent, & colaphos tibi impingerent, nihil hoc totum eſſet prae illis quae Dominus tuus & plura & majora perpeſſus eſt; certo que habeas (conjux mea) me nunquam ceſſare à commomorandis injuriis Salvatoris mei donec animus meus planè ſit tranquillus, In vita ejus, c. 23. apud Surium To. 5.me, but I preſently turn me to the thoughts of the wrongs offered to Chriſt, and I ſay thus to my ſelf, deſiring to imitate him, Although my ſervants ſhould pull my beard, and ſtrike me on the face, theſe were nothing to thoſe which thy 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 minde be ſtill and quiet. He that is afraid to ſuffer, cannot be his diſciple who ſuffered ſo much, ſays Tertullian *Non poteſt qui pati timet, ejus eſſe qui paſſus eſt. Tertul. de fuga in perſecut..
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 our ſelves, 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, The beſt of Saints have been in ſufferings.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 Unde tu Chriſtiane, delicatus es miles? putas te poſſe ſine pugna vincere, ſine certamine triumphare? Chryſ. in orat. in Juventiuū & Maximum. Memor eſto vinculorū Pauli, & vide quam ſit abſurdū illum eſſe in vinculis te verò deliciari: deliciarum concupiſcentia prehenderis? recordare carceris Pauli: velles ſericis indui? memor eſto vinculorū Pauli, & videbuntur tibi ſerica indumenta faetulentis panniculis abjectiora: velles aureis indumentis amiciri? recordare vinculorum Pauli, & oſtendent tibi nibil illa coeno protrito melius habere: vis ornari capillis formoſa que videri? conſidera ſqualorem Pauli in carcerc, & accenderis erga illam pulchritudinem, hanc que extremam deformitatem eſſe putabis: vis odoramenta? Coopta illius lacrymas. Chryſoſt. Hom. 12. in Coloſſ.times endured hard things, How is it, ſays he, that thou, ô Chriſtian, muſt be ſo delicate, a Soldier ſo dainty? canſt thou 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 thou be cloathed in ſilks? remember Pauls chains, and ſilken cloaths will be more vile to thee then filthy rags: Wouldeſt thou be adorned with gold? remember Pauls chains, and they will ſhew 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 thy 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, *Non tibi ſatis eſt Tudippe cum Phocione mori?Is it not enough for thee, Tudippus, that thou 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 thou haſt been, but ſubmit thy ſelf to God in this way of his.