Sermon 11. Bodily Suffering

 "I fill up that which is behind of the afflictions of Christ in my flesh for His body's sake, which is the Church." Colossians i. 24.

 O UR Lord and Saviour Jesus Christ came by blood as well as by water, not only as a Fount of grace and truth the source of spiritual light, joy, and salvation but as a combatant with Sin and Satan, who was "consecrated through suffering." He was, as prophecy had marked Him out, "red in His apparel, and His garments like Him that treadeth in the wine-fat;" or, in the words of the Apostle, "He was clothed with a vesture dipped in blood." It was the untold sufferings of the Eternal Word in our nature, His body dislocated and torn, His blood poured out, His soul violently separated by a painful death, which has put away from us the wrath of Him whose love sent Him for that very purpose. This only was our Atonement; no one shared in the work. He "trod the wine-press alone, and of the people there was none with Him." When lifted up upon the cursed tree, He fought with all the hosts of evil, and conquered by suffering.

 Thus, in a most mysterious way, all that is needful for this sinful world, the life of our souls, the regeneration of our nature, all that is most joyful and glorious, hope, light, peace, spiritual freedom, holy influences, religious knowledge and strength, all flow from a fount of blood. A work of blood is our salvation; and we, as we would be saved, must draw near and gaze upon it in faith, and accept it as the way to heaven. We must take Him, who thus suffered, as our guide; we must embrace His sacred feet, and follow Him. No wonder, then, should we receive on ourselves some drops of the sacred agony which bedewed His garments; no wonder, should we be sprinkled with the sorrows which He bore in expiation of our sins!

 And so it has ever been in very deed; to approach Him has been, from the first, to be partaker, more or less, in His sufferings; I do not say in the case of every individual who believes in Him, but as regards the more conspicuous, the more favoured, His choice instruments, and His most active servants; that is, it has been the lot of the Church, on the whole, and of those, on the whole, who had been most like Him, as Rulers, Intercessors, and Teachers of the Church. He, indeed, alone meritoriously; they, because they have been near Him. Thus, immediately upon His birth, He brought the sword upon the infants of His own age at Bethlehem. His very shadow, cast upon a city, where He did not abide, was stained with blood. His Blessed Mother had not clasped Him to her breast for many weeks, ere she was warned of the penalty of that fearful privilege: "Yea, a sword shall pierce through thy own soul also." [Luke ii. 35.] Virtue went out of Him; but the water and the blood flowed together as afterwards from His pierced side. From among the infants He took up in His arms to bless, is said to have gone forth a chief martyr of the generation after Him. Most of His Apostles passed through life-long sufferings to a violent death. In particular, when the favoured brothers, James and John, came to Him with a request that they might sit beside Him in His kingdom, He plainly stated this connection between nearness to Him and affliction. "Are ye able," He said, "to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" [Matt. xx. 22.] As if He said, "Ye cannot have the sacraments of grace without the painful figures of them. The Cross, when imprinted on your foreheads, will draw blood. You shall receive, indeed, the baptism of the Spirit, and the cup of My communion, but it shall be with the attendant pledges of My cup of agony, and My baptism of blood." Elsewhere He speaks the same language to all who would partake the benefits of His death and passion: "Whosoever doth not bear his cross, and come after Me, cannot be My disciple." [Luke xiv. 27.]

 Accordingly, His Apostles frequently remind us of this necessary, though mysterious appointment, and bid us "think it not strange concerning the fiery trial which is to try us, as though some strange thing happened unto us, but to rejoice in having communion with the sufferings of Christ." [1 Pet. iv. 12, 13.] St. Paul teaches us the same lesson in the text, in which he speaks of taking up the remnant of Christ's sorrows, as some precious mantle dropt from the Cross, and wearing it for His sake. "I rejoice in my sufferings for you, and fill up in my flesh what remains of the afflictions of Christ for His body's sake, that is, the Church." [n. 1 ] And though he is speaking especially of persecution and other sufferings borne in the cause of the Gospel, yet it is our great privilege, as Scripture tells us, that all pain and trouble, borne in faith and patience, will be accounted as marks of Christ, grace-tokens from the absent Saviour, and will be accepted and rewarded for His sake at the last day. It declares generally, "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." "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." [Isa. xliii. 2. 2 Cor. iv. 17.]

 Thus the Gospel, which has shed light in so many ways upon the state of this world, has aided especially our view of the sufferings to which human nature is subjected; turning a punishment into a privilege, in the case of all pain, and especially of bodily pain, which is the most mysterious of all. Sorrow, anxiety, and disappointment are more or less connected with sin and sinners; but bodily pain is involuntary for the most part, stretching over the world by some external irresistible law, reaching to children who have never actually sinned, and to the brute animals, who are strangers to Adam's nature, while in its manifestations it is far more piteous and distressing than any other suffering. It is the lot of all of us, sooner or later; and that, perhaps in a measure which it would be appalling and wrong to anticipate, whether from disease, or from the casualties of life. And all of us at length must die; and death is generally ushered in by disease, and ends in that separation of soul and body, which itself may, in some cases, involve peculiar pain.

 Worldly men put such thoughts aside as gloomy; they can neither deny nor avert the prospect before them; and they are wise, on their own principles, not to embitter the present by anticipating it. But Christians may bear to look at it without undue apprehension; for this very infliction, which most touches the heart and imagination, has (as I have said) been invested by Almighty God with a new and comfortable light, as being the medium of His choicest mercies towards us. Pain is no longer a curse, a necessary evil to be undergone with a dry submission or passive endurance it may be considered even as a blessing of the Gospel, and being a blessing, admits of being met well or ill. In the way of nature, indeed, it seems to shut out the notion of duty, as if so masterful a discipline from without superseded the necessity or opportunity of self-mastery; but now that "Christ hath suffered in the flesh," we are bound "to arm ourselves with the same mind," and to obey, as He did, amid suffering.

 In what follows, I shall remark briefly, first, on the natural effect of pain upon the mind; and next, upon the remedies and correctives of that effect which the knowledge of the Gospel supplies.

 1. Now, as to its effect upon the mind, let it be well understood that it has no sanctifying influence in itself. Bad men are made worse by it. This should be borne in mind, lest we deceive ourselves; for sometimes we speak (at least the poor often so speak) as though present hardship and suffering were in some sense a ground of confidence in themselves as to our future prospects, whether as expiating our sins or bringing our hearts nearer to God. Nay, even the more religious among us may be misled to think that pain makes them better than it really does; for the effect of it at length, on any but very proud or ungovernable tempers, is to cause a languor and composure of mind, which looks like resignation, while it necessarily throws our reason upon the especial thought of God, our only stay in such times of trial. Doubtless it does really benefit the Christian, and in no scanty measure; and he may thank God who thus blesses it; only let him be cautious of measuring his spiritual state by the particular exercise of faith and love in his heart at the time, especially if that exercise be limited to the affections themselves, and have no opportunity of showing itself in works. St. Paul speaks of chastisement "yielding afterwards the peaceable fruit of righteousness," [Heb. xii. 11.] formed indeed and ripened at the moment, but manifested in due season. This may be the real fruit of the suffering of a deathbed, even though it may not have time to show itself to others before the Christian departs hence. Surely we may humbly hope that it perfects habits hitherto but partially formed, and blends the several graces of the Spirit more entirely. Such is the issue of it in established Christians; but it may possibly effect nothing so blessed. Nay, in the case of those who have followed Christ with but a half heart, it may be a trial too strong for their feebleness, and may overpower them. This is a dreadful reflection for those who put off the day of repentance. Well does our Church pray for us: "Suffer us not, at our last hour, for any pains of death to fall from Thee!" As for unbelievers, we know how it affects them, from such serious passages of Scripture as the following: "They gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds." [Rev. xvi. 10, 11.]

 Nay, I would go so far as to say, not only that pain does not commonly improve us, but that without care it has a strong tendency to do our souls harm, viz., by making us selfish; an effect produced, even when it does us good in other ways. Weak health, for instance, instead of opening the heart, often makes a man supremely careful of his bodily ease and well-being. Men find an excuse in their infirmities for some extraordinary attention to their comforts; they consider they may fairly consult, on all occasions, their own convenience rather than that of another. They indulge their wayward wishes, allow themselves in indolence when they really might exert themselves, and think they may be fretful because they are weak. They become querulous, self-willed, fastidious, and egotistical. Bystanders, indeed, should be very cautious of thinking any particular sufferer to be thus minded, because, after all, sick people have a multitude of feelings which they cannot explain to any one else, and are often in the right in those matters in which they appear to others most fanciful or unreasonable. Yet this does not interfere with the correctness of my remark on the whole.

 Take another instance under very different circumstances. If bodily suffering can be presented under distinct aspects, it is in the lassitude of a sick-bed and in the hardships of the soldier's life. Yet of the latter we find selfishness almost a proverbial characteristic. Surely the life of soldiers on service is a very school of generosity and self-neglect, if rightly understood, and is used as such by the noble and high-principled; yet here, a low and carnal mind, instead of profiting by its advantages, will yield to the temptation of referring everything that befalls it to its own comfort and profit. To secure its own interests, will become enshrined within it as its main duty, and with the greater plausibility, inasmuch as there is a sense in which it may really be so accounted. Others (it will suggest) must take care of themselves; it is a folly and weakness to think of them; there are but few chances of safety; the many must suffer, some unto death; it is wisdom to struggle for life and comfort, and to dismiss the thought of others. Alas! instances occur, every now and then, in the experience of life, which show that such thoughts and feelings are not peculiar to any one class of men, but are the actuating principles of the multitude. If an alarm of danger be given amid a crowd, the general eagerness for safety leads men to act towards each other with utter unconcern, if not with frantic cruelty. There are stories told of companies of men finding themselves at sea with scanty provisions, and of the shocking deeds which followed, when each was struggling to preserve his own life.

 The natural effect, then, of pain and fear, is to individualize us in our own minds, to fix our thoughts on ourselves, to make us selfish. It is through pain, chiefly, that we realize to ourselves even our bodily organs; a frame entirely without painful sensations is (as it were) one whole without parts, and prefigures that future spiritual body which shall be the portion of the Saints. And to this we most approximate in our youth, when we are not sensible that we are compacted of gross terrestrial matter, as advancing years convince us. The young reflect little upon themselves; they gaze around them, and live out of doors, and say they have souls, little understanding their words. "They rejoice in their youth." This, then, is the effect of suffering, that it arrests us: that it puts, as it were, a finger upon us to ascertain for us our own individuality. But it does no more than this; if such a warning does not lead us through the stirrings of our conscience heavenwards, it does but imprison us in ourselves and make us selfish.

 2. Here, then, it is that the Gospel finds us; heirs to a visitation, which, sooner or later, comes upon us, turning our thoughts from outward objects, and so tempting us to idolize self, to the dishonour of that God whom we ought to worship, and the neglect of man whom we should love as ourselves. Thus it finds us, and it obviates this danger, not by removing pain, but by giving it new associations. Pain, which by nature leads us only to ourselves, carries on the Christian mind from the thought of self to the contemplation of Christ, His passion, His merits, and His pattern; and, thence, further to that united company of sufferers who follow Him and "are what He is in this world." He is the great Object of our faith; and, while we gaze upon Him, we learn to forget ourselves.

 Surely that is not the most fearful and hateful of evils, here below, however trying to the flesh, which Christ underwent voluntarily. No one chooses evil for its own sake, but for the greater good wrought out through it. He underwent it as for ends greater than the immediate removal of it, "not grudgingly or of necessity," but cheerfully doing God's will, as the Gospel history sets before us. When His time was come, we are told, "He steadfastly set His face to go to Jerusalem." His disciples said, "Master, the Jews of late sought to stone Thee, and goest Thou thither again?" but He persisted. Again, He said to Judas, "That thou doest, do quickly." He proceeded to the garden beyond Cedron, though Judas knew the place; and when the band of officers came to seize Him, "He went forth, and said unto them, I am He." [Luke ix. 51. John xi. 8; xiii. 27; xviii. 2, 4, 5.] And with what calmness and majesty did He bear His sufferings, when they came upon Him, though by His agony in the garden He showed He fully felt their keenness! The Psalmist, in his prediction of them, says, "I am poured out like water, and all my bones are out of joint; my heart is like wax, it is melted;" [Ps. xxii. 14.] describing, as it would seem, that sinking of spirit and enfeebling of nerve which severe pain causes. Yet, in the midst of distress which seemed to preclude the opportunity of obedience, He was "about His Father's business," even more diligently than when in His childhood He asked questions of the doctors in the Temple; not thinking to be merely passive under the trial, but accounting it as if a great occasion for a noble and severe surrender of Himself to His Father's will. Thus He "learned obedience by the things that He suffered." Consider the deep and serene compassion which led Him to pray for those who crucified Him; His solicitous care of His Mother; and His pardoning words addressed to the robber who suffered with Him. And so, when He said, "It is finished," He showed that He was still contemplating, with a clear intellect, "the travail of His soul, and was satisfied;" and in the solemn surrender of Himself into His Father's hand, He showed where His mind rested in the midst of its darkness. Even when He seemed to be thinking of Himself, and said, "I thirst," He really was regarding the words of prophecy, and was bent on vindicating, to the very letter, the divine announcements concerning Him. Thus, upon the Cross itself, we discern in Him the mercy of a Messenger from heaven, the love and grace of a Saviour, the dutifulness of a Son, the faith of a created nature, and the zeal of a servant of God. His mind was stayed upon His Father's sovereign will and infinite perfections, yet could pass, without effort, to the claim of filial duty, or the need of an individual sinner. Six out of His seven last words were words of faith and love. For one instant a horrible dread overwhelmed him, when He seemed to ask why God had forsaken Him. Doubtless "that voice was for our sakes;" as when He made mention of His thirst; and, like the other, was taken from inspired prophecy. Perhaps it was intended to set before us an example of a special trial to which human nature is subject, whatever was the real and inscrutable manner of it in Him, who was all along supported by an inherent Divinity; I mean the trial of sharp agony, hurrying the mind on to vague terrors and strange inexplicable thoughts; and is, therefore, graciously recorded for our benefit, in the history of His death, "who was tempted, in all points, like as we are, yet without sin." [Heb. iv. 15.]

 Such, then, were our Lord's sufferings, voluntarily undergone, and ennobled by an active obedience; themselves the centre of our hopes and worship, yet borne without thought of self, towards God and for man. And who, among us, habitually dwells upon them, but is led, without deliberate purpose, by the very warmth of gratitude and adoring love, to attempt bearing his own inferior trials in the same heavenly mind? Who does not see that to bear pain well is to meet it courageously, not to shrink or waver, but to pray for God's help, then to look at it steadfastly, to summon what nerve we have of mind and body, to receive its attack, and to bear up against it (while strength is given us) as against some visible enemy in close combat? Who will not acknowledge that, when sent to us, we must make its presence (as it were) our own voluntary act, by the cheerful and ready concurrence of our own will with the will of God? Nay, who is there but must own that with Christ's sufferings before us, pain and tribulation are, after all, not only the most blessed, but even the most congruous attendants upon those who are called to inherit the benefit of them? Most congruous, I say, not as though necessary, but as most natural and befitting, harmonizing most fully, with the main Object in the group of sacred wonders on which the Church is called to gaze. Who, on the other hand, does not at least perceive that all the glare and gaudiness of this world, its excitements, its keenly-pursued goods, its successes and its transports, its pomps and its luxuries, are not in character with that pale and solemn scene which faith must ever have in its eye? What Christian will not own that to "reign as kings," and to be "full," is not his calling; so as to derive comfort in the hour of sickness, or bereavement, or other affliction, from the thought that he is now in his own place, if he be Christ's, in his true home, the sepulchre in which his Lord was laid? So deeply have His Saints felt this, that when times were peaceful, and the Church was in safety, they could not rest in the lap of ease, and have secured to themselves hardnesses, lest the world should corrupt them. They could not bear to see the much-enduring Paul adding to his necessary tribulations a self-inflicted chastisement of the flesh, and yet allow themselves to live delicately, and fare sumptuously every day. They saw the image of Christ reflected in tears and blood, in the glorious company of the Apostles, the goodly fellowship of the Prophets, and the noble army of Martyrs; they read in prophecy of the doom of the Church, as "a woman fed by God in the wilderness," [n. 2 ] and her witnesses as "clothed in sackcloth;" and they could not believe that they were meant for nothing more than to enjoy the pleasures of this life, however innocent and moderate might be their use of them. Without deciding about their neighbours, they felt themselves called to higher things; their own sense of the duty became the sanction and witness of it. They considered that God, at least, would afflict them in His love, if they spared themselves ever so much. The thorn in the flesh, the buffetings of Satan, the bereavement of their eyes, these were their portion; and, in common prudence, were there no higher thought, they could not live out of time and measure with these expected visitations. With no superstitious alarms, or cowardly imaginations, or senseless hurrying into difficulty or trial, but calmly and in faith, they surrendered themselves into His hands, who had told them in His inspired word that affliction was to be their familiar food; till at length they gained such distaste for the luxuries of life as to be impatient of them from their very fulness of grace.

 Even in these days, when the "fine gold has become dim," such has been the mind of those we most revere [n. 3 ]. But such was it especially in primitive times. It was the temper, too, of those Apostles who were removed, more than their brethren, from the world's buffetings; as if the prospect of suffering afterwards were no ground of dispensation for a present self-inflicted discipline, but rather demanded it. St. James the Less was Bishop of Jerusalem, and was highly venerated for his uprightness by the unbelieving Jews among whom he lived unmolested. We are told that he drank no wine nor strong drink, nor did he eat any animal food, nor indulge in the luxury of the bath. "So often was he in the Temple on his knees, that they were thin and hard by his continual supplication." [n. 4 ] Thus he kept his "loins girded about, and his lamp burning," for the blessed martyrdom which was to end his course. Could it be otherwise? How could the great Apostle, sitting at home by his Lord's decree, "nourish his heart," as he calls it, "as for the slaughter?" How could he eat, and drink, and live as other men, when "the Ark, and Israel, and Judah were in tents," encamped in the open fields, and one by one, God's chosen warriors were falling before the brief triumph of Satan! How could he be "delicate on the earth, and wanton," when Paul and Barnabas, Peter, too, and John were in stripes and prisons, in labours and perils, in hunger and thirst, in cold and nakedness! Stephen had led the army of Martyrs in Jerusalem itself, which was his own post of service. James, the brother of John, had followed him in the same city; he first of the Apostles tasting our Lord's cup, who had unwittingly asked to drink it. And if this was the feeling of the Apostles, when in temporary safety, why is it not ours, who altogether live at ease, except that we have not faith enough to realize what is past? Could we see the Cross upon Calvary, and the list of sufferers who resisted unto blood in the times that followed it, is it possible that we should feel surprise when pain overtook us, or impatience at its continuance? Is it strange though we are smitten by ever so new a plague? Is it grievous that the Cross presses on one nerve or limb ever so many years till hope of relief is gone? Is it, indeed, not possible with the Apostle to rejoice in "bearing in our body the marks of the Lord Jesus?" And much more, can we, for very shame's sake, suffer ourselves to be troubled at what is but ordinary pain, to be irritated or saddened, made gloomy or anxious by inconveniences which never could surprise or unsettle those who had studied and understood their place as servants of a crucified Lord?

 Let us, then, determine with cheerful hearts to sacrifice unto the Lord our God our comforts and pleasures, however innocent, when He calls for them, whether for the purposes of His Church, or in His own inscrutable Providence. Let us lend to Him a few short hours of present ease, and we shall receive our own with abundant usury in the day of His coming. There is a Treasury in heaven stored with such offerings as the natural man abhors; with sighs and tears, wounds and blood, torture and death. The Martyrs first began the contribution, and we all may follow them; all of us, for every suffering, great or little, may, like the widow's mite, be sacrificed in faith to Him who sent it. Christ gave us the words of consecration, when He for an ensample said, "Thy will be done." Henceforth, as the Apostle speaks, we may "glory in tribulation," as the seed of future glory.

 Meanwhile, let us never forget in all we suffer, that, properly speaking, our own sin is the cause of it, and it is only by Christ's mercy that we are allowed to range ourselves at His side. We who are children of wrath, are made through Him children of grace; and our pains which are in themselves but foretastes of hell are changed by the sprinkling of His blood into a preparation for heaven.

Notes

 1. Vide also 2 Cor. iv. 10.

 2. Vide Rev. xii. 6; xi. 3.

 3. "It is a most miserable state for a man to have everything according to his desire, and quietly to enjoy the pleasures of life. There needs no more to expose him to eternal misery."  Bishop Wilson Sacra Privata, Wednesday .

 4. Euseb. Hist. ii. 23.