There are six Psalms which have been distinguished by the name of Golden Songs, namely, 16, 56, 57, 58, 59, 60, to show us that the praise of God and prayer are the spiritual and heavenly treasure of a believing [pg 316] heart. And that this is the greatest honor man is capable of, appears hence. (1.) That a cheerful confidence in God is that which procures the soul the greatest liberty of access to him. Hence it is said, “Honor and majesty are before him; strength and beauty are in his sanctuary.” Ps. 96:6. And that this freedom of access is the highest honor of man, the very angels themselves confess, who glory in that exalted privilege. “I am Gabriel, that stand in the presence of God.” Luke 1:19.
2. The giving praise to God is a great honor and treasure of man, because (2) thereby we become like the angels in heaven. Therefore our blessed Saviour, pointing out the future glory of men, says, “They shall be as the angels of God.” Matt. 22:30; Luke 20:36. This, though it is ultimately to be understood of the purity and other perfections of their glorified bodies in another life; in which respect we shall not only be like the angels, but also be conformed to the glorified body of our Lord Jesus Christ (according to Phil. 3:21, and 1 John 3:2, “It doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is”)—yet even as no man can be like him in the other world, that has not been conformed to him in this; that is to say, that has not believed in him, imitated his holy life, followed him in his meekness and humility, and, in a word, perfectly clothed himself with the image of the patient, humble, afflicted and crucified Jesus, that he may be like him in his glorious, exalted, and perfect state in the other world; so also shall no man be like the angels in heaven, that has not endeavored to conform himself to their examples on earth. There is then no instance in which we can better imitate them here, than by offering up devout and incessant prayers and praises to God; for this is the employment of the holy angels. Isa. 6:3; Ps. 103:20. Whosoever then does this, imitates those blessed spirits, and maintains fellowship with them. Hence it follows, that to be continually celebrating the praises of God is the noblest and most honorable employment that man is capable of. And this may be done at any time, and in any place by a devout soul, praising from the ground of the heart. It is thence that the true praises of God proceed, according to that expression, “singing with grace in your hearts unto the Lord.” Col. 3:16.
3. That singing praises to God is the greatest glory and highest honor that a man can receive, appears (3) hence; that by this a man becomes, as it were, the harp or instrument on which the Holy Spirit is perpetually sounding forth the praises of God. Of this we have a very beautiful representation, where the Evangelist saw a great multitude clothed in white, and following the Lamb of God; and “he heard the voice of harpers harping with their harps.” Rev. 14:2. This was also indicated under the Old Testament by that admirable variety of musical instruments mentioned by David in Ps. 150. All these instruments express nothing else but the various gifts of the Holy Spirit, by which the name, the praise, the honor, the wisdom, the mercies, and wonderful works of God were to be published to the world; which instruments are now laid aside to make room for the divine harmony of spiritual music, even that of praise and thanksgiving to God. For what the musical instrument is to man, that [pg 317] the soul of man is to the Spirit of God, being attuned and rendered harmonious by the hand that holds it. Thus it is said, “Out of the mouth of babes and sucklings thou hast ordained strength.” Ps. 8:2. But what greater glory can the heart, mouth, or soul of man desire and enjoy, than to be as so many organs or musical instruments of the Spirit of God? This is what David means, “The Spirit of the Lord spake by me, and his word was in my tongue” (2 Sam. 23:2); and the apostle, “Be ye filled with the Spirit: speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord.” Eph. 5:18, 19.
4. That the praising of God is a man's greatest privilege, and most valuable treasure, appears (4) hence: because in that exercise is contained the greatest spiritual joy. Hence it is said, “Thou, Lord, hast made me glad through thy work; I will triumph in the works of thy hands.” Ps. 92:4. And as in this divine joy consists the greatest part of the happiness of eternal life, and the kingdom of God within us, which we are told, “is peace and joy in the Holy Ghost” (Rom. 14:17); so whoever desires a foretaste of the happiness of that blessed state, may obtain it by the daily exercise of praise and thanksgiving. This, when it proceeds from a sincere heart, gives life and divine joy both to the soul and body; as we are told in Ps. 63, and Ps. 84. What is Paradise itself, but pure joy and unmixed pleasures; where “we taste and see that the Lord is good”? Ps. 34:8. And what is eternal life, but the abundance of this joy, “and pleasures at God's right hand for evermore”? Ps. 16:11.
5. The greatness and excellency of this duty appears (5) hence: that by it we are led to the contemplation of all the wonderful works of God, whence such rays of divine light and wisdom dart upon the soul, as scatter and dissipate the clouds of error and darkness in which men are naturally involved. Thus saith the Psalmist, “O Lord, how great are thy works! and thy thoughts are very deep. A brutish man knoweth not, neither doth a fool understand this.” Ps. 92:5, 6. And St. Paul, “The Spirit searcheth all things, yea, the deep things of God.” 1 Cor. 2:10. Therefore, the more a man knows of God, the more he praises him; and the more he praises him, the more he increases in the knowledge of him. For the higher any one rises in the praises of God, so much the more deeply he descends into the contemplation of his nature and providence. I do not mean the presumptuous inquiries of some curious searchers into forbidden mysteries, but those riches of the divine wisdom which God often discovers to the soul that loves and praises him, and which strike her dumb by the excess of glory and sublime manifestations of Himself. If the queen of Sheba was so astonished at the riches and magnificence of Solomon's court, as to break out in these words, “Thy wisdom and prosperity exceedeth the fame which I heard. Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom” (1 Kings 10:7, 8), how much more should the devout soul be swallowed up in rapture and astonishment, at those revelations of divine light and glory which God frequently vouchsafes to them that love and praise him, causing them to cry out with David, “O, Lord, how great are thy works! and [pg 318] thy thoughts are very deep”! Ps. 92:5. And again, “The secret of the Lord is with them that fear him; and he will show them his covenant.” Ps. 25:14. And again, “Thou shalt make me to know wisdom in the hidden part.” Ps. 51:6. Therefore, as the queen of Sheba says, “Happy are thy men, happy are these thy servants, which stand continually before thee, and hear thy wisdom;” so those that continually praise God, are the servants of God, standing continually about his table, believing in spirit the divine wisdom, and hearkening to the word of God. This is the never-failing fountain of true wisdom, which one of the ancient fathers treats of, calling it “the deep ocean of divine wisdom.” But sublime and glorious as it is, “a brutish man knoweth not; neither doth a fool understand this.” In a word, the more closely a man approaches God by praise and thanksgiving, the clearer manifestations has he of the riches and treasures of the divine wisdom; which at the same time are hidden, and as it were locked up from those that are without understanding in the ways of God.
6. We may conclude that praising God is the highest honor, the most exalted privilege, and greatest benefit to man; because (6) by this man gains the victory over all his enemies, both Satan and men. See Psalm 8:2; 18:3, etc.; 118:5-15. We have a plain instance of this in the case of Jehoshaphat, who, with one divine hymn, routed a vast army of his enemies without loss of blood; as we find, 2 Chron. 20:21, 22. Such songs of victory are frequently to be met with in the Psalms: as Psalms, 18; 46; 47; 76, etc.
True Christian patience is that virtue by which, in all afflictions that cannot, by ordinary means, be avoided, we resign ourselves to the divine will, and submit entirely to it; choosing rather to suffer the greatest evils, than murmur against God, or let go our dependence on him.
2. The first reason or ground of this virtue is, the counsel and gracious will of God, by which we are appointed to sufferings and afflictions; according to Rom. 8:29: “Whom he did foreknow, he also did predestinate to be conformed to the image of his Son.” As, therefore, God appointed his own beloved Son to the sufferings of the cross, that thereby he might bring him to glory; so also has he appointed all the true members of Christ to bear the cross, without which they cannot be his body. Eph. 5:30. To each of these he has marked, measured, and, as it were, weighed out, his [pg 319] exact portion of affliction, which cannot be escaped, much less shaken off by impatience; but may be alleviated by obedience and humble submission, and overcome by the power of Jesus Christ.
3. The second reason why we ought to be patient is the approaching consummation of all things; at which time, as our blessed Lord has told us, “iniquity shall abound, and love shall wax cold.” Matt. 24:12. The consequence of this must be that sincere Christians will be exposed to various afflictions, crosses, injuries, and sundry kinds of death; for “all that will live godly in Christ Jesus shall suffer persecution.” 2 Tim. 3:12. Christ assures us that the righteous must expect tribulations and persecutions for the testimony of a good conscience. John 15:20; 16:1. And the whole Revelation of St. John testifies that Antichrist shall persecute the Church of God till the last coming of the Lord; then the conflict will at last end, and the dragon and false prophets be cast into the lake of fire and brimstone. Do not, therefore, deceive thyself with golden dreams of felicity, but possess thy soul in patience, and strengthen thyself against the approaching calamities.
4. Thirdly, the hope of the restitution of all things, and the expectation of everlasting happiness, is another argument to support our patience. For as “the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain” (James 5:7), comforting himself under all his toils with the hopes of a plentiful harvest, so should Christians also learn to “possess their souls in patience” (Luke 21:19), and to persuade themselves that the great and universal harvest of the long-expected day of the Lord shall repair all our losses, and give to every one of us the fruit of our labors. For as the husbandman by no means reckons his seed lost, though it is for a while buried in the earth, but only sows it there in hopes of a harvest, so when Providence is pleased to take from us our lives, our friends, our estates, or honor, we must not look upon them as lost, but be assured that they are sown in hope of the great day of harvest, when we shall reap abundantly, “if we faint not.” Gal. 6:9. So also afflictions are compared to seed-time: “They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Ps. 126:5, 6.
5. Fourthly, another support of patience is the coming of Jesus Christ; when all our sorrows shall be done away, yea, be turned into joy (John 16:20), and the just judgment of God shall fall upon our enemies; and then “shall every man have praise of God.” 1 Cor. 4:5. And this day is at hand: “the coming of the Lord draweth nigh.” James 5:8. “Vengeance is mine, saith the Lord.” Rom. 12:19. The time of the cross is short, but the glory that follows it will be eternal. And that day of deliverance cannot be far off.
6. The fifth support of patience is the truth and faithfulness of God; by the consideration of which “we ought to stablish our hearts,” as St. James says, so that they may not waver. James 5:8. For as we tie a tender tree to a post, that it may not be broken by the winds; and as we cast anchor in a storm, to hold the ship, that it may not be driven by the tempest; [pg 320] so ought we to apply our faint and weak hearts to the firm pillar of God's word, and hold the ship of our souls by the anchor of hope, that it sink not. Heb. 6:19. For how many and great promises of divine assistance have we in the Holy Scriptures! How many instances of strange deliverances have we daily before our eyes! And what variety of methods has God to deliver us! How many has he preserved in pestilence and famine (2 Kings 6:25; 7:16), and delivered from the peril of the sword! 2 Chron. 20:22; 14:12. For God can turn the hearts of enemies to unity and peace, or disappoint the designs of the adversary, as appears in the history of the blessed Jesus: “for,” says the angel, “they are dead which sought the young child's life.” Matt. 2:20. God can also convert an adversary, as he did St. Paul. Acts 9: 3, etc. How often does he disappoint the bloody intentions of wicked men! Saul had a design upon the life of David, and thought he was so penned in that he could not escape; but God recalls him by the message of a new incursion of the Philistines into his country. 1 Sam. 23:27. And the chief priests having sent their officers to lay hold on the blessed Jesus, the latter were so affected by our Lord's discourses, that they could not find in their hearts to touch him. John 7:44. Sometimes God smites the enemies of his servants with blindness, as in the cases of Elisha (2 Kings 6:18) and of Lot. Gen. 19:11. Consider, too, the innumerable legions of angels that guarded the Christians of old time, and miraculously preserved them from imminent dangers, as in the case of St. Peter. Acts 5:19; 12:7-11. And how often was St. Paul wonderfully preserved, and the designs laid against his life discovered! Acts 23:16. At length, by a temporal death, God puts an end to the miseries of his servants.
7. Sixthly, how glorious shall the recompense of past afflictions be to the faithful in the other world, which they would not exchange for all the pleasures and glories of this! Rom. 8:18. “Blessed are they that mourn; for they shall be comforted.” Matt. 5:4. And in Rev. 21:4 and Isa. 25:8, it is said, that “God shall wipe away all tears from the eyes of” his saints. But how shall he wipe away the tears of those that never sincerely wept?
8. Seventhly, we must set before our eyes the examples of holy men, as Abel, Noah, Lot, Abraham, Isaac, Jacob, Joseph, David, Job, and especially the man of God, Moses; who, as the Holy Scripture witnesses, was “very meek, above all the men which were upon the face of the earth.” Num. 12:3. The people were sometimes murmuring against him, sometimes chiding him, and sometimes threatening to stone him; but he broke their stubborn hearts by his meekness and patience, pacifying them with gentle words, praying to God for them, and entreating rather to be blotted out of the book of life, than that they should be cut off in His displeasure. Exod. 32:32. So also Elijah, having been most cruelly persecuted, yet obtained rain from God for his ungrateful country. 1 Kings 18:45. Micaiah, before the kings Ahab and Jehoshaphat, was struck by the false prophets, and cast into prison, only for dealing sincerely with the king, and giving him a salutary warning. 1 Kings 22:24; 2 Chron. 18:23. Why should I mention Isaiah, sawn asunder as a reward for his faithful services, or Jeremiah, bitterly persecuted by his countrymen (Jer. 15:10), [pg 321] or Daniel, cast into the den of lions (Dan. 6:6), or John the Baptist beheaded (Matt. 14:10), or St. Paul, and all the afflictions which he endured (2 Cor. 11:23, etc.), or the sufferings and trials of the rest of the Apostles, and all the holy martyrs? See Heb. 11:35, etc. Should you inquire of all these, by what way they entered into heaven, they will all with one voice answer: By the way of the cross and tribulation. Acts 14:22. Neither did Christ himself enter by any other way. So says St. Peter, “Christ suffered for us, leaving us an example, that ye should follow his steps: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.” 1 Pet. 2:21, 23. So great was the patience of our blessed Redeemer, that though the sun hid its head at the time of his passion, being unwilling to witness indignities so great; though the earth trembled, and the rocks rent (Luke 23:44; Matt. 27:51); yet he, still hanging upon the cross, murmured not against his enemies, nor by either word or gesture discovered the least impatience; but on the other hand, prayed for his enemies, that they might be saved by that blood which they so unjustly shed. Now if this be the lot of the children of God, that he chasteneth every one whom he loveth and receiveth, it follows that we must either suffer, or quit our title to be the sons of God. Heb. 12:6-8. If our heavenly Father spared not his own Son, though he was without sin, but chastened him with the rod of affliction; canst thou, who art an adopted son, and polluted with innumerable sins, expect to escape it? Moreover, if God bear so patiently with our provocations, how much more patient ought we to be, when we are punished for our good, with a view to our amendment! “Let us rather rejoice,” as St. Peter exhorts us (1 Epistle 4:13), “inasmuch as we are partakers of Christ's sufferings; that when his glory shall be revealed, we may be glad also with exceeding joy.”
9. Eighthly, we shall bear our afflictions patiently, when we consider that Christ Jesus has sanctified and blessed our crosses by his own, and has taken away the sting of affliction, and made it to us the instrument of blessing, life, and glory. For as the sufferings of Christ ended in glory, so will the sufferings of every Christian be turned into everlasting joy.
10. Ninthly, behold the glorious reward of those that bore their cross with patience. Though many of the holy martyrs were most barbarously treated, most inhumanly punished, and cruelly put to death, some thrown to wild beasts, some boiled in oil, others in melted lead; yet there is no man so impious or foolish, as to say, that he had not rather be in their condition now, than that of their murderers. Who would not now prefer the condition of the poor Lazarus, to that of the rich man? Luke 16:25. But if thou wouldest obtain the glory of the saints, thou must also bear the same crosses, and bear them with the same patience. To this we must refer those words of our blessed Saviour: “Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil of you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven.” Matt. 5:11, 12. As also those in Rom. 8:17, 18, “If we suffer with Christ, we shall also be glorified with him.” And again, “I reckon that the sufferings [pg 322] of this present time are not worthy to be compared with the glory which shall be revealed in us.”
11. Tenthly, let the deep compassion of God be a support to our patience, who can no more forget us, than a mother can forget her sucking child. Isa. 49:15. He says, that “his bowels are troubled for Ephraim, and that he will have mercy upon him.” Jer. 31:20. Hence also he is said to be “faithful, who will not suffer us to be tempted above that we are able” (1 Cor. 10:13); not chastening us for our hurt, but that we may obtain everlasting life, “and not be condemned with the world.” 1 Cor. 11:32. For, if the cross be nothing but a token of God's favor, wouldest thou rather choose the pleasures and dainties of the rich man here, and have his punishment hereafter, than enter into eternal life by the way of the cross, and wear a crown of glory?
12. All that has been said on this head, is admirably explained in the Epistle to the Hebrews (Heb. 12:1-11) as follows: “Let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons: for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection to the Father of spirits and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby.”
Even as God has provided healing remedies for the body in external nature; so has he also for the soul in his holy Word. And as in this valley of misery and tears, no man can be perfectly free from crosses, afflictions, and troubles; so nothing can be more seasonable than to collect certain [pg 323] heads out of the word of God, by a proper application of which we may find help and comfort in the hour of temptation.
2. The first comfort is the consideration of the divine providence, which lays the burden upon us. “The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up.” 1 Sam. 2:6. “The Lord gave, and the Lord hath taken away.” Job 1:21. “Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father.” Matt. 10:29. “I form the light, and create darkness: I make peace, and create evil.” Isa. 45:7. “Happy is the man whom God correcteth; therefore, despise not thou the chastening of the Almighty: for he maketh sore, and bindeth up; he woundeth, and his hands make whole.” Job 5:17, 18. It is, therefore, foolish to be angry with those whom God makes the instruments of our correction. “Wherefore doth a living man complain, a man for the punishment of his sins? Let us search and try our ways, and turn again to the Lord.” Lam. 3:39, 40. This is the design of God, that we should repent and turn from our sins, and not murmur against him that afflicts us.
3. The second head of comfort is to consider the end and design of our cross, namely, that God sends it, not out of wrath, but from pure love to our souls. How dangerous it is to a man's soul to be always prosperous and at ease, we may learn not only from the case of “the rich man” (Luke 16:25), but also from the example of our first parents, whose happiness in paradise being greater than they could bear, they were, by the temptations of Satan, seduced from their obedience and dependence upon God. Gen. 3. And every day furnishes us with fresh instances of the danger of such a state. Now, though God, in strict justice, might have condemned man to everlasting punishment, yet he chose rather to have pity on him, and devised means for recovering his lost happiness; and one of these is the cross, or affliction. For this cause he drove him out of paradise, that in the “sweat of his face he should eat bread” (Gen. 3:19), to the intent that, by sufferings, he might be brought to repentance; and this is his constant method even to this day. Though we offend him by innumerable sins, yet, in his abundant mercy, he leaves nothing undone, no means untried, that may lead to our conversion and amendment. And this is the reason why Providence appoints every particular man his cross, that we may all be kept in true penitence and the fear of God unto eternal life. Hence it is that God is said to correct those whom he loves, that they may not be condemned with the world. Prov. 3:11, 12; 13:24; Heb. 12:6; 1 Cor. 11:32.
4. The third argument is sin itself, by considering whether thou hast not deserved thy punishments. If thou hast (which thou canst not deny), then it is agreeable to the divine justice that thou shouldest suffer. Now, a temporal suffering, attended with the divine mercy and comfort, is certainly more desirable than an eternal one, without hopes of comfort or expectation of redemption. Call to mind the rich man, in vain crying out: “Father Abraham, have mercy on me” (Luke 16:24), and assure thyself that it will be no small comfort to consider that God has changed the eternal punishment [pg 324] threatened to our sins into a temporal correction that can be endured.
5. Fourthly, when thou art afflicted, consider how much Christ suffered for thy sake! Think upon his poverty, “who had not where to lay his head!” Matt. 8:20. Remember the indignities which he underwent, such as no man ever did or will endure: being “despised and rejected of men” (Isa. 53:3, 4); yea, “a worm, and no man.” Ps. 22:6. Moreover, as he took upon him the miseries, pains, and diseases of all the world, hence it was that he underwent such bitter sufferings, such dreadful torments, that even the sun and moon were darkened at the sight, the earth quaked, and the rocks rent; all which, though for the sake of his most cruel enemies, he bore with a love so inexpressibly pure, with a meekness and patience so sincere, that “as a lamb, he opened not his mouth.” Moreover, though we provoke him every day by innumerable transgressions, yet he continues, and will still continue faithful, and ready to receive us to his favor upon our repentance (Jer. 3:9); yea, and if the ransom he has already paid were not sufficient, he would lay down his life again for our sakes. Therefore, he bears patiently with us, and waits day and night to be gracious. For so strong, so ardent, is his love towards us, that it cannot be quenched by any sins, any ingratitude of ours, if we but sincerely repent of them. His love is higher than heaven, deeper than the sea, and exceeding even our most exalted thoughts and expressions. But there is one thing necessary on our part, and that is, repentance. Therefore, he calls upon all without distinction, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Matt. 11:28. And, “O Jerusalem, Jerusalem, how often would I have gathered thy children together!” Matt. 23:37. “If any man thirst, let him come unto me, and drink.” John 7:37. By these words of Holy Scripture, he continually invites every one to come to him that stands in need of mercy. How then canst thou imagine that He will forsake thee in the time of trouble, who endured so many and great miseries for thy sake! It is for this that God calls himself our Father. Now we know that a father is more compassionate and tender than a master: so that he would not have us dread him, but love him as a dutiful child does an indulgent father. When, therefore, any affliction befalls thee, receive it cheerfully, and remember that thy Father sends it to thee for good, and kiss the rod, and the hand that holds it. Consider the compassion of God as thy greatest security, the firm foundation of all thy hopes; firmly believing that thy heavenly Father will lay no more upon thee than he knows to be absolutely necessary for the salvation of thy soul.
6. Fifthly, we must call to mind the consolatory promise of our blessed Saviour, “Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.” John 16:20. As a little seed is multiplied into a number of grains, so one affliction shall produce a large increase of spiritual joy and glory. “They that sow in tears, shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Ps. 126:5, 6. If God should promise to convert every pebble about thy house into a precious stone, thou wouldest quickly make a [pg 325] large collection, and highly value them. The case of crosses and afflictions is just the same. Learn to love them, yea, court them, knowing that God will assuredly convert them into treasures of blessings, and spiritual joys; according to the words: “I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.” Rom. 8:18.
7. The sixth ground of comfort is found in the examples of the saints, none of whom were without their cross. Ask them one by one, and they will answer you, “Through much tribulation we entered into the kingdom of God.” Acts 14:22. Ask the elders in the Revelation, “Who are these?” and they will tell you, “These are they which came out of great tribulation.” Rev. 7:14. Inquire of Abraham, Isaac, Jacob, Joseph, Moses, Aaron, David, Daniel, Elias, Job, and all the Prophets and Apostles; they will tell you that they drank deep of the bitter cup of affliction, which was to them “the cup of salvation.” Ps. 116:13. If we consider only the holy martyrs, whose tortures and sufferings were terrible and affrighting, we shall find that nothing could seduce them from Christ. And what comparison is there between their crosses and our light afflictions, who “have not yet resisted unto blood”! Heb. 12:4. We cannot bear a trivial injury, or an affronting expression for Christ's sake, for whom the blessed martyrs underwent the most ignominious deaths. One was beheaded, another roasted alive, a third crucified; some were drowned, some stoned, others hanged, others struck through with darts, others forced to walk barefooted upon red-hot plates of iron; the love of Christ so swallowing up all sense of pain, that they cried out that “they were walking upon roses.”
8. The seventh source of comfort is, the presence of God with us under the cross. God has nowhere declared that he dwells with the merry, but rather with the afflicted and sorrowful. “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isa. 57:15. “Fear thou not; for I am with thee; be not dismayed, for I am thy God; I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.—When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.” Isa. 41:10; 43:2. “Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.” Ps. 91:14. “The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.” Ps. 34:18. It was the comforting presence of God that enabled the holy martyrs to bear up so boldly under the torments that were laid upon them, and to disregard their tormentors, as did particularly St. Laurence and St. Vincent, the latter of whom, walking upon burning coals, told them, “he was walking upon fragrant roses.” Babylas, the martyr, desired that the chain with which he was bound might be buried with him, that he might not be deprived of so great an ornament. Ignatius wished to be a grain of wheat, and to be ground with the teeth of wild beasts, that he might become clean [pg 326] bread unto his Saviour. These are such instances of courage and joyfulness as utterly exceed the powers of nature, and are only owing to the influences of that heavenly Comforter who supported St. Stephen, and made his face shine before the council as it had been the face of an angel. Acts 6:15. And in this sense is that saying of the Psalmist verified, “Thy comforts delight my soul.” Ps. 94:19.
Patience is that virtue by which we behave ourselves quietly before God under any cross or tribulation, committing ourselves and all our concerns, whether temporal or eternal, without any reserve, to be governed and disposed of by the all-wise providence of God, entirely resigning all to his will: to the practice of which the following arguments strongly persuade us.
2. First, because every cross and calamity of life, as sword, famine, pestilence, and other punishments, proceed from God. Nothing happens in this world at random or by chance, though, by the permission of Providence, many evils are inflicted on us by the devil and his instruments. For thus saith the Lord: “I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things.” Isa. 45:7. And “The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up.” 1 Sam. 2:6. What canst thou reply to all this? Wilt thou be impatient, and fight against God?
3. Secondly, we must remember that our punishments are less than we deserve. Our sins are always greater than our punishments, and our sufferings less than our offences. Thou canst not but own that the mercies thou hast enjoyed, from thy youth up unto this day, are more and greater than the punishments thou hast suffered. Why then shouldest thou not, with profound submission, receive cheerfully the corrections which he inflicts for thy benefit, to save thee from destruction?
4. Thirdly, if we have in many ways provoked God, and deserved punishment, we must acknowledge with the prophet Daniel, that he is righteous in all that is brought upon us. Dan. 9:7. Is it unreasonable that God should punish thy sins, either in this world or the next? And if this be allowed, why dost thou not submit to the divine chastisements without murmuring or repining? For it is better to be punished now than hereafter, as St. Paul tells us: “When we are judged, we are chastened of the Lord, that we should not be condemned [pg 327] with the world.” 1 Cor. 11:32. Whosoever, therefore, is impatient, and murmurs against God, accuses him of injustice, and calls his righteousness in question; and yet “the Lord is righteous in all his ways, and holy in all his works.” Ps. 145:17. “Righteous art thou, O Lord, and upright are thy judgments.” Ps. 119:137.
5. Fourthly, doth it not discover a stubborn and untractable temper, to fly in the face of God, who has so long borne with, and still continues to bear with thee patiently, as St. Paul says, speaking of the goodness, patience, and long-suffering of God, by which he endeavors to draw us to repentance? See Rom. 2:4; 9:23; 11:33.
6. Fifthly, set before thine eyes the patience of thy Saviour. He who was spotless innocence and purity itself, though he could have destroyed his enemies in a moment, yet bore their utmost cruelties with patience, and prayed for his enemies. How much more reason then have we to be patient, who have deserved the greatest punishment, even eternal punishment. As Jacob served seven years for Rachel (Gen. 29:18), so Christ, for our sakes, submitted to the greatest miseries of life, for three and thirty years. And should we refuse to suffer a short affliction for his sake? Consider the patience of all the saints, as Joseph, and Moses, who offered to lay down his life for his people. Exod. 32:32. So David says, “If I shall find favor in the eyes of the Lord, he will bring me again, and show me both it (the ark) and his habitation; but if he thus say, I have no delight in thee; behold here am I, let him do to me as seemeth good unto him.” 2 Sam. 15:25. Consider also the cases of Job, and the holy Apostles and Martyrs.
7. Sixthly, the remembrance of God's great mercies should move us to patience. For, first of all, thou art assured, that by Christ thou art reconciled unto God, and that therefore no man can rob thee of this transcendent mercy, though the whole world should league together against thee: “for the mercy of the Lord is from everlasting to everlasting upon them that fear him.” Ps. 103:17. What then can separate us from the love of God? Rom. 8:38, 39. Moreover, thou art redeemed by Christ unto everlasting life; a privilege which no creature can take from thee. Now, if the case be so, that the love of God and thy eternal salvation are firmly secured to thee; it will surely be easy for thee to despise the threats and assaults of external enemies and persecutors, and, like the blessed martyrs of old, to be wholly regardless of what man can do unto thee.
8. The seventh support of patience is found in the truth and promise of God. “Therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy on you: for the Lord is a God of judgment: blessed are all they that wait for him.” Isa. 30:18. See also Ps. 25:3; Lam. 3:25. “Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life.” Jam. 1:12.
9. Eighthly, we ought to submit to anything for the sake of the glory of God. Thus the three men in the fiery furnace (Dan. 3:16, etc.); Daniel in the lions' den; Joseph in prison; David in banishment; all gave glory to God by their patient suffering.
10. Ninthly, for the sake of our own advantage. For, first, we learn many great and useful lessons under the discipline of the cross. “Patience worketh [pg 328] experience” (Rom. 5:4), saith St. Paul. Secondly, patience breaks the violence of our sufferings; upon which account our blessed Lord promises rest to those that bear his yoke. Matt. 11:29. On the other hand, impatience disquiets the soul, adds grief to our trouble, and a sting to our wounds, and sometimes casts us into destruction both of body and soul; an instance of which we have in the Israelites, who, being impatient, and murmuring against God, were destroyed by fiery serpents in the wilderness. Num. 21:6.
11. Tenth, great is the reward of patience. So Job, having been despoiled of all his goods, was rewarded with a double portion. Job 42:10. For, “Blessed are the meek; for they shall inherit the earth.” Matt. 5:5. And, by consequence, cursed are the impatient, for they shall be disinherited.
12. Eleventh, patience is a virtue of unspeakable advantage to all orders of men. In the Church it is a virtue which enables men to bear the opposition, contempt, and persecution to which they may be exposed by the conscientious discharge of their duty. In the State it is a useful virtue, enabling men to bear with patience the odium and reproach that generally attends public stations. For history informs us, that impatience, and a desire of revenge, have been the ruin of many flourishing states and kingdoms. As to the concerns of private families, how necessary patience is there, may be learned from everyone's experience, particularly from those that have entered into the marriage-state; in which respect, these words of Solomon are applicable, “He that is slow to anger, is better than the mighty.” Prov. 16:32.
13. Twelfth, consider that Christ has taken out the sting of our afflictions, so that they cannot hurt us with regard to our eternal happiness; for by his cross and passion he has made an atonement for our sins, and has taken away those punishments that were due to them. If then our cross be sanctified by the cross of Christ, and is to us a remedy against all our spiritual diseases, it follows that the cross itself is a help to salvation; which made the Apostle say, “All things work together for good to them that love God.” Rom. 8:28.
14. Lastly, consider how light thy afflictions are when compared with “the glory that shall be revealed in us.” Rom. 8:18. Upon which account the love of God is still more illustrious, in that he is pleased to afflict us in this world. For the duration of a temporal affliction, if compared to eternity, is but for a moment; on the other hand, the joy that it produces lasts to eternity. Hence we ought to wish and pray for afflictions in this world, that we may have rest in the other. Therefore, St. Peter says: “Though now for a season ye are in heaviness;—yet ye rejoice with joy unspeakable and full of glory.” 1 Pet. 1:6, 8.
THE BENEFITS OF THE CROSS.
15. The cross is the strait and narrow way leading to life,—a rod of divine correction, to awaken us from the sleep of sin and death,—the morning star that ushers in the sun of consolation,—a token of divine favor, like the rainbow. It brings us to a conformity with Christ,—strips us of the armor of darkness, and clothes us with the armor of light. It is a plant of life,—a cup of salvation,—a trial of faith,—the edification of our neighbor,—the parent of love,—a companion of [pg 329] hope,—a forerunner of grace,—a medicine of the soul,—a preservative against sin,—a destroyer of the carnal life,—a cherisher of the spiritual life,—a change of the earthly mind,—a forsaking of the world,—an increase of heavenly gifts,—a conqueror of pride,—a nurse of humility,—a teacher of patience,—a renewer of the spirit,—a strengthener of virtue,—a discipline of the body,—an enlivener of the mind,—a parent of wisdom,—a teacher of meekness,—an encourager of prayer,—a mistress of patience,—a guardian of chastity,—the peace of the conscience,—a source of inward joys,—a glittering jewel of the faithful,—the crown of the martyrs,—the glory of the elect.