Moses Choice, Treatise · Part 1 · Chapter 9
CHAP. IX. Duties required of us when God calls us to an afflicted condition.
SEeing God hath ſo ordered things, that his people muſt be in an afflicted eſtate in this world, when God calls us to ſuffer afflictions, let us know there are three duties required of us.
Firſt, that we be willing to yield to Gods call, to come under that condition he hath appointed us unto.
Secondly, that we behave our ſelves Chriſtianly with all humble ſubmiſſion, patience, contentedneſs, in this condition.
Thirdly, that we labor to improve our affliction that ſhall be layed upon us.
For the firſt, when our croſs comes, we muſt be 1.willing to take it up freely, and readily to ſubmit unto The croſs ſhould be ſubmitted to readily.it. It was the honor of the three children in Daniel, that they yielded their bodies to thoſe fiery flames they were caſt into, Dan. 3. 28. Let us not ſeek to put off ſufferings by diſtinctions; certainly the beſt policy in dangerous times, is the greateſt purity. The Lacedemonians were wont to ſay, It is a ſhame for any man to flye, in time of danger; but for a Lacedemonian, it is a ſhame for him to deliberate: How much more truly may this be ſaid of a Chriſtian, when God calls him to ſuffer? he ſhould be ſuch a reſolved man beforehand, that it ſhould be a ſhame now for him even to deliberate.
It is argument enough for a Chriſtian to ſuffer any thing, becauſe it is the will of God, out of bare ſubmiſſion to God; but when it is not onelyonly ſo, but in the cauſe of God, in witneſs to his truth, in vindicating his honor, this call to ſuffer comes with ſtrength indeed: it is unworthy of a Chriſtian, once to deliberate the avoyding of this; How much better is it, to ſuffer a little to prevent a ſin, and ſo prevent Gods wrath, then by avoyding ſufferings to fall into ſin, which being once committed, Gods Siquidem etiam ſi hac ratione non affigaris, alia tamen ex cauſa, ea que in utili, affligiō nino neceſſe eſt: quum igitur ſive hanc ſiveillam ſectemur vitae rationem, afflictiones perpeti neceſſe eſt, quarquare hanc non eligimus quae cum afflictione innumeras adfert coronas?wrath incenſed by it cannot be pacified, though we ſhould be willing to ſuffer a thouſand times as much. Our condition is ſuch, that we muſt ſuffer one way or another, while we live here; Is it not better then to ſuffer for God then any other way? This was Chryſoſtoms argument in his Sermons upon the 2 Cor. chap. 12. Sermon 26. If you ſuffer not for Religion, you will ſuffer for ſome other unprofitable light cauſe: Seeing then, ſays he, we following this or the other courſe of life, we muſt ſuffer affliction, why do we not chooſe ſuch a ſuffering, which with the affliction brings unſpeakable glory? Certainly it is infinitely better to ſuffer for Chriſt, then for our ſin. We read of Peace-offerings that were offered, there might be oyl mixed, but not ſo in Sin-offerings: in thoſe afflictions we endure for Chriſt, we offer up our ſelves as Sacrifices of Peace-offerings, and in them there is joy, much oyl of gladneſs is mixed in ſuch offerings; but when we ſuffer for our ſins, there is no oyl of gladneſs mixed there; Let us take heed, that we be not found guilty before the Lord, when the ſecrets of all hearts ſhall be opened, of being ſhy of the ways of Religion, becauſe of affliction; many when they ſee they muſt ſuffer in thoſe ways, although they be convinced of them, yet they are ready to ſay with Auguſtine, as Non placet tranſire per iſtas anguſtias.he confeſſes of himſelf, I do not love to paſs through thoſe ſtraits, it is too hard and narrow away for them. If ſuch thoughts work in thee at any time, take theſe conſiderations, for the rebuking of thy ſelf, and the raiſing of thy heart, to a more Chriſtian magnanimity of ſpirit.
Firſt, at what a low rate doeſt thou prize the ways 1.of God, the glory of God, that ſuch and ſuch more low comforts muſt not be laid down for them, that ſuch light afflictions muſt not be endured for the maintenance of them?
Secondly, conſider if Chriſt had ſtood upon ſuch 2.terms, as to have ſaid, I could be content indeed that theſe poor creatures might be delivered from miſery, but ſeeing ſuch grievous evils muſt be ſuffered for their deliverance, let them periſh; I am not willing to be their deliverer upon ſuch hard terms; What had become of us, if Chriſt had reaſoned thus, if this argument had prevailed with him againſt us, as it prevails with us againſt him.
Thirdly, thou who art ſo ſhy of ſuffering, mayeſt 3.be forced to ſuffer in ſpight of thy heart; and what a ſad thing will that be to thee? What a ſad thing was it to Cranmer? after he had recanted for fear of ſufferings, yet he was forced to ſuffer; what a darkning was it to this ſpirit, his cauſe, and name? Mr. Fox relates of a Smith in King Edwards time, who was the means of converſion of a friend of his, who in Queen Maries time was caſt into priſon; whereupon he ſends to this Smith, who had been the means of his converſion, wondring that he hears not of his apprehending and impriſonment; this Smith ſends him word again, that it was true, that he had taught him ſuch and ſuch things, and thoſe things were certain truths; but for his part, he could not burn; but a while after, the houſe of this Smith was on fire, and he was burnt in it; God made him burn whether he would or no: and ſo may he make you ſuffer, whether you will or no, who refuſe to ſuffer for his truth.
Fourthly, whatſoever proſperity thou enjoyeſt when 4.God calls thee to ſuffer for him, is curſed unto thee, if thou bleſſeſt thy ſelf in thy eſtate, thy liberty, thy name, thy life that thou enjoyeſt, having avoided the way of ſuffering that God called thee unto, thou deceiveſt thy ſelf, for there is no bleſſing in them, they are all accurſed unto thee.
Fifthly, all duties of Religion that now thou performeſt 5.out of a ſuffering condition, are not now accepted of God; thou muſt not think now, having avoided ſuffering for Gods truth, that becauſe thou art willing to perform duties, to be diligent in ſome ſervice for God, that God now accepts of thee; No, it was another work that God called thee unto, a work of ſuffering; ſeeing thou haſt refuſed this, do what thou canſt, God caſts it as dung in thy face and regards it not; this is a ſad condition, What joy can ſuch a man have of his life, if he hath an enlightned conſcience?
Sixthly, what intolerable pride, and delicacy is this in thee, that thou wilt not venter the loſs of 6.any thing, the enduring of any thing for God, and his truth? the leaſt truth of God is worth more then Nimis delicatus es Chriſtiane, qui voluptatem hoc ſeculo concupiſcis.heaven and earth; and what is thy eaſe, thy liberty, thy name, thy life to it? Thou art too delicate, O Chriſtian, ſays Tertullian, who muſt have pleaſure in this world.
Seventhly, How vile is the unbelief of thy heart, 7.who dareſt not truſt God with thy name, eſtate, liberty? How canſt thou truſt God with thy ſoul, thy eternal eſtate? How lightly doeſt thou regard all the faithfulneſs, the mercy, goodneſs, wiſdom, power of God, working for his people in their ſuffering conditions? Of what little account are all theſe gracious bleſſed promiſes of the Lord, for their encouragement herein? thy baſe ſhyneſs, and cowardiſe of ſpirit is ſuch, as if there were no God, no faithfulneſs, mercy, wiſdom, power to help, as if there were no promiſe to ſupport and relieve thee.
Eighthly, there is a neceſſity of thy miſcarrying in 8.the ways of eternal life; for if God hath ſo ordered things in his providence, as that ſuch ways muſt be in ways of affliction; and thy heart cannot bear affliction, how is it poſſible, but that thou muſt needs miſcarry in them? It is a woeful thing, to have a mans heart oppoſite to Gods order, in any thing, but much more in things of infinite conſequence; if afflictions be a block to thee in the way of life, you muſt have this block.
Ninthly, How little love is there in thine heart to God, when thou art ſo ſhy of any thing to be ſuffered for God? love rejoyces in ſuffering for the beloved. 9.The avoiding hell, and the getting Heaven, are no great things, ſays Chryſoſtome, where the love of God is: then ſurely the avoiding outward troubles, Chryſoſt. de amore Dei & tolerantia in adverſis.and the enjoyment of outward comforts, would be no great matter to us, if the love of God were in us.
Tenthly, Did you never ſuffer affliction in your 10.ways of ſin? and will you not now be willing to ſuffer as much in the ways of God? Shall your ſins have a greater teſtimony of reſpect to them from you, then God himſelf? Art thou nor confounded at the mention, the thought of ſuch a thing as this, ſo unreaſonable, ſo vile?
Eleventhly, What honor ſhould God have in the world? where would there be any witneſs to truth, 11.againſt the rage and malice of devil and wicked men, if all ſhould do as thou doeſt? If there be any Chriſtian blood left in thee, if any ſpirit worthy of thy profeſſion, be aſhamed of thy baſeneſs this way, and be not ſo ſhy of afflictions.
Secondly, when thou art under afflictions, let there 2. Submiſſion of ſpirit requiſite under affliction.be an humble contented frame of ſpirit, as beſeems a Chriſtian; ſeeing thou art now under an Ordinance of God, take heed of the leaſt murmuring, repining againſt God, as if he were a hard Maſter; or as if his ways were hard and burthenſom, becauſe of the afflictions thou meeteſt withal: when thy ſpirit begins any way to riſe in ſuch workings, charge thy ſoul to be ſilent unto God; it is a great ſhame for a Chriſtian, not to be well skilled in that art, inſtructed in that myſtery of Chriſtian contentation. Say with thy Savior, Shall not I drink of that cup my Father hath given me to drink? It is Gods appointment, that his people ſhould be in an afflicted eſtate in this world; it is the cup of my Father, and ſhall not I quietly, and contentedly drink of that cup? Now thou haſt an opportunity to manifeſt the power and excellency of thy grace, to ſhew what thy grace can enable thee to do; ſtrength of reaſon wil go far, in quieting and calming of the heart under afflictions; but grace ſurely, where it is true, will go farther.
It is the moſt unſeemly ſight in the world, to ſee a murmuring fretting Chriſtian; if thy God, if Chriſt, if Heaven were loſt, it were not much to ſee wringing of hands, and ſinking of heart; but to ſee this upon loſs of a few outward comforts, upon enduring of a few outward afflictions, this is a moſt unſeemly, a vile and an abominable thing in thee. S. Auguſtine upon the 12. Pſalm, brings in God, rebuking a diſcontented Haeccine eſt fides tua? haeccine tibi promiſi, aut ad hoc factus es Chriſtianus, ut ſeculo floreres? Aug. in enar. 2. in Pſ. 12.Chriſtian, thus: What is thy faith? have I promiſed thee theſe things? what, wert thou made a Chriſtian, that thou ſhouldeſt flouriſh here in this world? Well may God, and Conſcience, and all the Saints, upbraid a murmuring fretting Chriſtian; What didſt thou expect in the entrance upon profeſſion of Chriſtianity? what was thy aim? what, didſt thou make account to live at eaſe? to have no trouble to the fleſh? Where there is not quiet of ſpirit in paſſive obedience, the ſincerity of active obedience may be ſuſpected: How far art thou from rejoycing in tribulations, who haſt not a quiet contented ſpirit in tribulations?
I will not enlarge my ſelf in this argument now, intending a Treatiſe by its ſelf of Chriſtian contentation: onelyonly for the preſent take this one argument, which ſurely hath much ſtrength in it, to quiet the heart under any affliction; It is this, God is willing to accept of thy ſervice, that thou tendreſt up to him, though it be mixed with much ſin; why ſhouldſt not thou accept of his ways towards thee, though there be a mixture of much affliction? The ſin of our ſervice ſhould be a greater cauſe for God to be diſpleaſed with what comes from us, then the ſorrow and affliction that comes in the ways of his providence, can be to cauſe us to be diſpleaſed with what comes from him: that ſurely is worſe that is mixed with ſin, then that which is mixed with ſorrow; yet as the one is accepted by God from us, let then the other be accepted by us from God.
Laſtly, let us not onelyonly be contented under Gods Afflictions to be improved.afflicting hand, but labour to thrive under it, to improve all our afflictions that befal us; Certainly, there is a bleſſing in every Ordinance of God, if we have wiſdom and care to draw it forth, to make it our own; and ſo in this way of God towards his people, it is indeed a gracious work, to get our hearts lye quietly under affliction, but it is too low a work for a Chriſtian to reſt there, he muſt look to improve every affliction for his advantage. By improving them we make our Benonies, our Benjamins; that is, the ſons of our ſorrow, the ſons of our right hand. Although waters in the Sea be ſalt, yet if they be raiſed up to the Heavens, and ſent down again, then they are ſweet; ſo though afflictions be brackiſh, yea brine-ſalt, yet a ſpiritual heart can ſpiritualize them, and make them ſweet, and wholeſom. Afflictions are great opportunities for ſpiritual advantage, if we have hearts to improve them; and the loſs of an affliction is a great loſs. S. Auguſtine in his ſecond book of the City of God, cries out againſt ſuch, who did not profit by Gods judgement; You, ſays he, have loſt the profit of the calamity: he ſpeaks Perdidiſt is utilitatem calamitatis Auguſt. de civit. l. 2. c. 33.of it as a great loſs to them, that it was over, and they had got nothing by it: As it is a ſign of great wickedneſs, to turn bleſsings into curſes; ſo it is a ſign of great grace, to turn curſes into bleſſings. By this improvement we ſhall not onelyonly get water, but honey out of the rock.
But how ſhould we improve afflictions?Queſt.
Firſt, be jealous of your ſelves, leſt it ſhould paſs Anſw. How to improve our afflictions.away unſanctified; be more afraid of the affliction leaving of you thus, then of the continuing of it upon you; and therefore, lay out your ſtrength more for a ſanctified uſe of it, then for deliverance from it.
Secondly, labor to know Gods minde in your afflictions. 2.The man of wiſdom ſees Gods name upon this rod, and underſtands what God intends. Firſt, whether he ſends them for ſin, or for other ends; and if for ſin, for what particular.
For the firſt, it is true, God ſends affliction ſometimes 1.for trial, and other ends, rather then for ſin, yet it is ſin that makes us capable of ſuch a way of trial; were we not ſinful, God would not deal with us that way, he would bring about his purpoſes by us ſome other way, therefore it is good in all to be humbled for ſin; you may be helped in the knowledge of Gods end.
Firſt, if the affliction be extraordinary, and come 1.in an extraordinary way, and upon examination you finde your ſelf not guilty of any ſpecial evil, beſides daily incurſions, then you may comfortably hope, How to diſcern Gods end in afflicting us.Gods intentions are not ſpecially for ſin, but for ſome other end; ſo it was in Job and Joſeph.
Secondly, you may know from the work of the affliction, which way it tends, and how God follows 2.it, whether in it God ſettles not ſin upon your heart, for humiliation, more then ordinary: or whether the work of Gods ſpirit be not rather for the ſtirring up of the exerciſe of ſome other grace; for God in his dealings with his people, will work for the attaining the ends he aims at.
Thirdly, much may be learned from the iſſue of an affliction; when God comes chiefly for trial, in 3.the iſſue his grace does much abound towards his ſervants, as it did in Joſeph and in Job; what honor was Joſeph advanced unto? and Job had given him twice as much as he had before, chap. ult. ver. 10. In all the land there were no women ſo fair as the daughters Iob, ver. 15. but when the afflictions is for ſin, it doth not uſe to have ſuch an iſſue, it is well if the ſinner may be reſtored into ſuch a comfortable condition as he was in before: When David was afflicted for his ſin, ſome ſcars ſtuck by him after his deliverance, he ſcarce ever was brought into that comfortable condition he was in before.
But how may we finde out the particular ſin?Queſt.
Firſt, look what ſins and afflictions the word hath Anſw.coupled together; although every ſin deſerves all How to know the particular ſin which cauſeth our trouble.kinde of affliction, yet the word joyns ſome ſpecial correction, to ſpecial tranſgreſſions; as God ſorts ſeveral promiſes to ſeveral graces, ſo he ſorts ſeveral afflictions to ſeveral ſins.
Secondly, conſider what ſins and afflictions providence couples in reſpect of ſimilitude; God often 2.ſtamps the likeneſs of the ſin, upon the judgement, Iudges 1. 7, 8.
Thirdly, enquire at the mouth of God, by prayer 3.and humiliation, as David did, 2 Sam. 21. and Job cap. 10. 2. and thoſe in Jeremy, cap. 16. 10, 11.
Fourthly, hearken to the voice of conſcience, that 4.is Gods officer in your ſoul, eſpecially in time of affliction, conſcience will deal impartially; and take this rule for your help herein, After much humiliation, and ſeeking of God, then liſten to the voice of conſcience: for as it is with an Officer whom you would have ſearch the Records, if you would have him diligent indeed in the ſearch, you muſt give him his fee, elſe he will do the work but ſlightly: ſo you muſt give conſcience, Gods Regiſter, his fee; that is, let conſcience have much prayer, and humiliation which it calls for, and then it will tell you Gods minde more fully.
Fifthly, conſider what truths have been moſt preſſed 5.upon your hearts before the affliction, for afflictions do uſe to come as ſeals to inſtructions, as Iob 33. 16. A writing hath not that authority with it before it be ſealed, as it hath after; but when the ſeal is ſet on, then it comes with authority: ſo it is in regard of Gods inſtructions; before, they did not come with power to your hearts, now God ſeals them, that they may prevail; and by conſidering what thoſe inſtructions were, you may be helped to finde out what God aims at in your afflictions.
A third Rule is, when you have found out your 3.ſin, ſtir up your heart againſt it with indignation: This is that which hath cauſed me all this wo, that hath brought all this trouble and ſmart. As Acts 21. 28. the Jews took hold on Paul, crying, Men of Iſrael, help, This is the man, that teacheth every where againſt the people: So ſhould we take hold on our ſin, that we have found out, and cry to the Lord, Help, O Lord, this is that ſin that hath made the breach, this is that ſin that hath been the cauſe of ſo much evil unto me. As we read of Antonius, after Julius Caeſar was murthered, he brought forth his coat all bloody and cut, and laid it before the people, Look here, ſays he, you have your Emperors coat thus bloody and torn: whereupon the people were preſently in an uproar, and cryed out to ſlay thoſe murtherers, and they took their tables and ſtools that were in the place, and ſet them on fire, and ran to the houſes of thoſe who had ſlain Caeſar, and burnt them. Thus the looking upon our afflictions, and conſidering what miſchief ſin hath done us, our hearts ſhould be raiſed to flye upon our ſin with indignation, and not to be ſatisfied without the deſtruction of that which would have deſtroyed us.
A fourth rule is, when God ſtirs your heart in affliction, to promiſe and covenant reformation; begin 4.the work while the affliction is upon you, do ſomething now preſently, do not put off all till you be well, till you be recovered, and think then I will do it: there is much deceit of the heart this way, many miſcarry in their vows to God upon this ground, becauſe they put off all till they be out of their affliction, and by that time, the impreſſion that was upon their ſpirits is abated, their hearts are cooled, and ſo the duty is neglected; wherefore do ſomething preſently, and be always in doing, till that which is vowed be fully performed.
Fifthly, let every affliction drive you much to God 5.in prayer. Is any man afflicted? let him pray, ſays S. James. It is a ſimilitude of Chryſoſtom, As clouds Chryſt. in Hom 5. de in comp. …at. Dei.darken the heavens, & cauſe lowring weather, but being diſtilled into drops, then ſweet Sun-ſhine and fair weather follows: ſo ſorrows and cares in the ſoul, cloud the ſoul, till they be diſtilled in prayer, into tears, and poured forth before the Lord, then the ſweet beams of Gods grace come in, and much bleſſing follows.
Sixthly, treaſure up all the experiences you have had 6.of God, and your own heart in the time of your affliction, keep them freſh in your heart, and work them upon your ſpirit, and make uſe of them as God offers occaſion.
Seventhly, what you wiſhed you had done then, be ſure now to ſet about, and never reſt till it be done; 7.that when affliction comes again, it may not finde it undone, if it does, it will make the affliction very bitter unto you. It was the advice of one Theodoricus, to Segiſmund the Emperor, who asked him how he ſhould be happy, Do, ſays he, that now, which when you have been tormented with a fit of the ſtone or the gout, you would wiſh you had done: that which he ſaid of that particular afflictions, is true of others: We ſhould have glorious reformations, if this rule were well obſerved; ſurely, that which is true in times of affliction, is true out of it, and that which conſcience upon ground judges to be right and good then, is right and good now.
Eighthly, take heed of truſting to your own promiſes, 8.that you have made to God for obedience, rather then to his promiſes that he hath made to you for aſſiſtance.
Ninthly, often call your ſelf to account after the 9.affliction is over; What is become of it? how was it with me then? and how is it now? have I more peace now, then I had then? and how comes it about? Hath my peace grown upon good grounds, ſo as it may-hold? I had workings of Spirit then, what are become of them? have I been faithful to God, and to mine own ſoul? And thus we have finiſhed this doctrine of affliction, which by Gods ordinance is the portion of his people in this world. They have been, are, and ſhall be an afflicted people.