Patience and its perfect work under sudden & sore tryals Goodwin, Thomas, 1600-1680. 1666 Approx. 170 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41527 Wing G1251 ESTC R40909 19530883 ocm 19530883 109019 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41527) Transcribed from: (Early English Books Online ; image set 109019) Images scanned from microfilm: (Early English books, 1641-1700 ; 1688:18) Patience and its perfect work under sudden & sore tryals Goodwin, Thomas, 1600-1680. [2], 170, [1] p. Printed by S. Simmons, for Rob. Duncomb, to be sold at his shop ..., London : 1666. Attributed by Wing and NUC pre-1956 imprints to Thomas Goodwin. Errata: p. [1] at end. Imperfect: tightly bound and torn. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Patience. Conduct of life. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion PATIENCE AND IT S Perfect Work , UNDER SUDDEN & SORE TRYALS . LONDON , Printed by S. Simmons , for Rob. Duncomb , to be sold at his Shop in Duck-lane , 1666. PATIENCE AND ITS PERFECT WORK : Meditated , and Written that Week the Deplorable Fire was at London , and upon That Occasion , Upon this Scripture Chap. 1. James a servant of God , and of the Lord Jesus Christ , to the twelve Tribes which are scattered abroad , Greeting . My Brethren , count it all joy when ye fall into divers temptations , Knowing this , that the trying of your faith worketh Patience . But let Patience have HE●… perfect work , that ye may b● perfect and entire , wanting n●thing . If any of you lack wisdom , 〈◊〉 him ask of God , that giveth all men Liberally , and up●●●●… not : and it shall 〈◊〉 〈◊〉 him . CHristian Patience is m● Subject : and the Pe●fect work of Patience 〈◊〉 4. But as an Introduct●on thereunto , I must first ope● some things of the words in 〈◊〉 1 , 2. § . 1 As to the PERSONS 〈◊〉 writes to , they were [ the Twelve Tribes scattered ] that had bee● and were bereft of their inheritance , in their native Countrey and quitting that , had betak●● themselves to banishment ; mu●titudes of them , ( I doe not sa● all ) as appeares Acts 8. 1. And at that time there was a great Persecution against the Church which was at Jerusalem , and they were [ all scattered ] abroad thorowout all the Regions of Judea & Samaria , except the Apostles . And Acts 〈…〉 . We find them travell'd as far as Phaenice , Cyprus , Antioch ; who went from thence afterwards into other Countreys . The other Apostle who wrote to the same Persons comforts them with this : ( 1 Epistle 1. v. 4. ) That they were begotten again to a better Inheritance , then that of Canaan , which now they were deprived of . 2. I observe , that though these had been made , thus sufficiently destitute , and desolate already , and driven from house & home , to seek their livelyhoods , with their families , in forraign countreys , that yet still , great and pressing troubles and miseries did follow them , as one wave doth after another ; they were continually falling into divers and sundry tentations of all sorts . God tryes us every moment , as in Job ; we are chastned every morning , and killed , ( that is , in danger of death ) all day long , as Rom. 8. God had not yet done with these . 3. He utters the strongest Paradox upon this occasion that ever was , or can be uttered . And begins with it v. 2. My Brethren , Count it all joy when ye fall into divers temptations . Thus bluntly and abruptly without any mollifying preface , or sweetning Introduction ( unless that of [ My Brethren ] ) to make way for it . The fore part [ Count it all joy ] seems to carry a morall contradiction in the face of it unto the latter part [ When ye fall into divers tentations . ] And this latter seems to put an impossibility upon the former ; which is the duty exhorted unto . Let us consider every word of each . § . 1. Were it simply , that they are called upon to REJOYCE : how uncouth is this to men in that posture and Circumstance they are suppos'd fallen into ! Well , but yet Count it joy ( sayes he ) : not only moderate , keep in , and smother your contrary passions ; which was the highest lesson , that Phylosophy , and the Stoicks , the best of Philosophers , had taught . But the Gospel calls upon us Therefore &c. or [ for ] and upon these [ Tentations ] to rejoyce . [ Count it joy ] that 's the First . 2. All joy . The highest joy : for so all joy must needs be supposed to be . 3. And this , not when they should see by experience , the glorious issue and event these tentations doe produce : But to Account it all joy , afore hand ; as if they were possessed of what God promiseth shall be the assured and expected end ; and to be aforehand as sure of it , as if they had it already . 4. 'T is not when they are Assaulted with troubles , but when tentations are actually broken in upon them , and they lye under them . 5. Nor yet , when they are led into them by steps ; or had met with them as in their way : But when they fall into them . 'T is a downfall he speaks of , and that suddenly ; at once ; and utterly unexpected , by them . 6. Not when you fall into one or Two , but into Many Tentations : as elsewhere , the word [ divers ] here , is Translated , 1 Pet. 1. 7. Manifold : And Many is imported in Manifold . 7. And those not of one sort , or kinde , but [ Divers ] and so of severall sorts , As in Good name , reproach , Revilements : Divers also asto their Bodyes , Souls : their relations , and families , Friends , wives , children : Inward , outward man. 8. When you fall into them : as into a Pit and snare , and so they falling round about you ; so as you have nothing to stand or leane upon , but all about you , falls with you , and under you , so as in all outward appearance , ye are sunk , and overwhelmed with the ruines . In this case to Count. IT ALL JOY , to shout as men in harvest , or that have gotten great spoyles : when their miseries are so great , that they cannot be endured , that yet their joy must be so great , as more cannot be expressed . This is the hardest duty , that ever was required of the distressed hearts of men . And yet God would not require it , if it were not attainable ; and it is attainable by no other principles , but of Christianity . And argues , that our Christian Religion ( which is the only true wisdom , v. 5. ) hath so Spiritfull and Soveraign a vertue in it , that it is able to raise Spirits up , unto Thus high and glorious a pitch , and perfection in this life . § . But they might say , you have propounded this hard and strange duty to us : what ground is there , that may rationally , and effectually perswade , and bring our hearts to it ? what considerations , that may procure us this joy ; and how may we be wrought up to it ? For God never gave any commandment , but there was a full and sufficient ground , and reason to enforce it . He gives them two Grounds : One at the 3. and 4. v. Knowing this that the trying of your faith worketh patience . But let Patience have it's perfect Work , that ye may be perfect and entire , wanting Nothing . This is a Ground , from what , in this life . The other is at the 12. v. Blessed is the man that endureth tentation : for when he is tryed he shall receive the Crown of life . This is the reward that follows in the life to come . In the hope , and expectation of which , you may count it all joy , that Now you are tryed : for the end and issue of them is a Crown of Glory , which these doe work , as 2 Cor. 4. 17. For our light affliction , which is but for a moment , worketh for us , a far more exceeding and eternal weight of Glory . § . I Begin with the first , what ground there is in this life , to cause us to rejoyce in such tentations . This , in the. 3. and 4. verses . [ Knowing ] that is deeply considering and weighing this principle , of our Christian profession , that the trying of your faith works Patience . That 's one and the first . In which , the Apostle tacitely supposeth this maxime , and builds upon the supposition of it ; it lyes at the bottom , and yet is enough implyed . It is this : That to have our Graces , especially to have our Faith and Patience , tryed , and drawn forth and exercised in us , to the glory of God , is the greatest blessedness of a Christian in this life . That this is the bottom Ground , is evident : For why else should he propose and hold forth this , of all other , with a [ For ] or Particle that gives the reason , of what he had now said ? That seeing their Faith and other Graces , as Patience &c. would be tryed thereby , That therefore they should count it all joy . ( My Brethren ) If we had eyes to see , & to consider it , we might know , that as to have grace that accompanies salvation , is the greatest mercy can befall any one in the world : so to have that Grace tryed and exercised , and drawn forth to the utmost , is a thing of the greatest moment , the greatest spiritual priviledg that can come to us , after that we have that Grace . And therefore when Trials come , we are to think with our selves , now , will my graces be tryed ; now , is that befal'n me which will do it : this ought to be matter of the greatest joy to me . For from this Ground , and reason it is , that the Apostle bids them Count it all joy . And hereupon it is , ( for no other doth he mention here ) this alone being the greatest advantage , that a Christian is capable of , in this life : And in this life , only it is , that Grace is exercised . And the Reason of it lyes in this , that for Grace to approve it self to God in a way of the greatest well-pleasing to him ; and so as to come to be approved of by God. And for a mans sincerity , to have Gods approbation and testimonial , as to Abraham , now I know thou fearest me ; This is the greatest priviledge , a Saint can have : and this ought to be matter of the greatest comfort . And is our greatest Glory , according unto that , 2 Cor. 10. 17. He that glorieth , let him glory in the Lord , which he there speaks in reference unto what follows in v. 18. For not he that commendeth himself is approved , but whom the Lord commendeth . Both which the Apostle spake , as that which he comforted himself , withall , yea and gloried in , even the Lords approving of him . Job also comforted himself with this : Chap. 23. 10. When he hath tryed me I shall come forth as gold . The Apostle saith , the tryal of your Faith is more precious then Gold : and he speaketh it of the very instrument , or meanes , by which , your Graces are tryed ; the very Chalcining Pot , or the Fire , whereby it is tryed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word is ) Even that is more precious then gold . Then much more the Graces that are tryed . And therefore the Apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends , and means , these very afflictions , and tentations , by which we are tryed : They are the Refiners Pot , and Fire . You would rejoyce , if you had so much gold given you : Then rejoyce , that you have so much affliction , to try your Gold. That your graces are so highly valued by God , is the reason , why he tryes them ; he would not be at the pains and cost of it , else . And they being tryed , and holding to be right , and true gold indeed , they have thereupon his approbation upon that tryal ; and he sets his Royal Tower Stamp , and mark upon them ; secretly in this life , and the same will openly appear , to all the world , at latter day , so in 1 Pet. chap. 1. 6 , 7. Wherein ye greatly rejoyce , though now for a season ( if need be ) ye are in heaviness through manifold temptations . That the tryal of your faith , being much more precious then of Gold , that perisheth , though it be tryed with Fire , might be found unto [ praise , and honour , and glory , ] at the appearing of Jesus Christ . It will be found unto praise , then : but it is unto praise , afore God , now , as much as it will be , then . He mentions Faith [ For the tryal of your Faith ] in the first and chief place , as that grace , which is the most tryed ; and as that , which being tryed , sets all the rest on work . ( I need not much insist on it ) It is Faith , that shall be counted for honour and glory at that day , having been tryed . It is Faith which bears , and by which we bear the stress of all tentations . It is Faith , by which we overcome , 1 John 5. This is the victory which we have over the world , v. 4. even our Faith. Who is he that overcomes the World ? He that believeth , &c. v. 5. § . A second and more particular Principle , or Maxim ( which concerns this life , and should cause us to rejoyce ) is , that Faith , being tryed , works PATIENCE , and that if Patience have its perfect work , it will make us perfect Christians . [ But let Patience have her perfect work , that 〈◊〉 may be perfect and entire wanting nothing . ] He enlargeth no further upo● Faith. Onely gives it , the honour , that it is the mother Grace and of Patience especially , whe● it self is tryed . But he ha● no sooner mentioned Patience but he runs out upon That and falls upon the greate●● Encomium , and praises of it ▪ Let Patience have its perfec● work , and it will make you perfect Now there is no occasion , o● room nor work for Patience , unless there be Tentations . An● Patience its work is but so far as the affliction proves to be . S● then , his second Argument run upon this principle . That the ful● work of Patience in our souls is of all other Graces , the highest perfection of a Christian : and therefore count it all joy to fall into tentations : for thereby you will have that grace , drawn forth to the fullest length , wound up to the highest peg ; which is not done , unless tentaons be answerable . And in all your tryals let it but have its swindge , its perfect work , and it will make your persons perfect , that is , as perfect , as in this life , you can be made . § . Quest . But in what respect doth it make us perfect ? Answ . Not only in this sence ( for there is a double sence of that speech ) Either , 1. As if when we had exercised all other Graces , but yet have not had occasion for this one ; that when this shall be added , that then , they should be perfect Christians . But this is not the meaning , for this may be said of any other Grace : As if a man hath exercised all other Graces , if he begins to exercise any one new Grace , it may be said there is a perfection in this respect . As when he says to the Corinthians , As you have abounded in every other Grace , so abound in this also . But there is another sence , and that is his scope here , Which is not to extol a perfection in common with other Graces , but a singular perfection to be attributed to Patience , that in this respect , it makes a man eminently perfect . For his scope is to comfort them against the greatest trials , and occurrences of their lives , [ Tentations : ] And therefore a singular and special Encomion is attributed herein , unto Patience , which is the shield against them . My Brethren , to give the full sence of this , I will make a supposition . Suppose a Christian to have had the priviledge , to have lived in the exercise of all Graces , in a way of acting , or of an active life ; As to have lived in sweet communion with God , and to have walked in the light of Gods countenance all the day : And withall to have had the opportunity of doing good , and accordingly to have done much good , in an active Way : as having been abundant in good works , holy duties , Praying , Reading , holy Conference , &c. But yet all this while with a freedom from suffering ; so as he hath not had the suffering part yet ; so as there hath been no need for , or use of Patience : Suppose another Christian , who hath been obstructed , & hindred , and kept from such an active life of doing good , with that freedom spoken of , but the dispensation of God , hath disposed him to a suffering life , all his days , and confined him thereunto , and therein his Patience hath been exercised under all sorts of tentations : And then withall suppose that Patience , with all those gracious dispositions of heart that are proper to it , hath had its free and full passage , thorow his heart ( such as I shall hereafter describe ) hath had its operations , all sorts of ways , according as his afflictions have been . Thi● alone would so draw out and exercise all Graces , and head them that you would say , this man is perfect Christian ; shall I say mor● perfect then the other ? at leas● the text says , that this makes him a perfect man. Or again , if you will suppose one that hath been very active i● the foregone part of his life , and done God great service , with a● enlarged heart ; and that at last after he hath done the will o● God , further to crown all , God will exercise this mans Patience with great sufferings ; and draweth it forth according to these his tryals , that man is perfect every way : and he lack't till then , that which is his greatest perfection : and he was not before , every way accomplish't . For Proofe : That Patience is the eminent perfection of a Christian . § . ITAke the Instance of our Lord and Saviour Jesus Christ . What was Christs perfection ? He had been perfect in all active obedience , compleat in all Graces , yet the Glory of his perfection is put upon his sufferings and his Patience , Heb. 2. 10. For it became him for whom are all things , and by whom are all things , in bringing many Sons unto Glory , to make the Captain of their salvation [ PERFECT through sufferings . ] This of Patient enduring was , that , which enhaunsed and exalted his obedience so , Phil. 2. He humbled himself and was obedient to death , &c. This of patient enduring was obedience learned , Heb. 5. 8. Though he was a Son , yet he [ learned obedience ] by what he suffered . The Active part of obedience was natural to him , he being as the Natural Son , the Holy One of God : having the Law of God in his heart , and it was his delight , his meat and drink to doe his will. That is , this was natural to him : But for him to suffer , who was the Son , and so to be patient in suffering , who was so great a Person , this was to be learned , as that which was improper for such a Person , The Son : And yet ( as I may say ) this perfected the natural accomplishments of him ; this was a lesson out of the rode , utterly uncouth , and extravagant ; He must goe to schoole therefore to learn this : For so that text implyes , this he was to learn , as that which would perfect him , above all . And so indeed to this purpose , it follows in the 9. ver . Being made perfect , that is by what he suffered ( as in the verse afore , and chap. 2. He had also said . ) And as that which did perfect him , more then all his other obedience , and rendred him more acceptable to his Father : Now it was his Patience , and enduring , wherein , that his obedience Principally lay : which accordingly is so often spoken of him , as Heb. 12. 2 , 3. He endured the Cross , and v. 2. He endured such contradictions of sinners , v. 3. the same word that here is used for Patience : that the Verb , this the Nown . Enduring is put to express Patience : And is the word used up and down the New Testament , and in this Epistle most , to express Patience by , as chap. 1. v. 12. chap. 5. v. 8 , 10 , 11. Now Christ did so endure . He was led as a sheep to the slaughter , he opened not his mouth . Hogs cry , but sheep make no din , when led to the slaughter ; or when their throats are cut . And this was Christs Proper , and Super perfection , who is therefore proposed as an example of suffering and Patience , to us , and likewise of that glorious end and issue , of it , in these words of that chap. 5. 11. Ye have heard of the patience of Job . [ And you have seen the end of the Lord ] namely of the Lord CHRIST . Which many of these Jews , he wrote to , had seen with their eyes ; or it was transacted in their times , and so in their view : they saw him suffer , and they see him crowned with Glory and Honour , Heb. 2. That was the END of our Lord , and his sufferings , which made him perfect . And as it was Jesus Christs perfection , so it was of the most eminent Saints . Look again into this Epistle , chap. 5. v. 11. and you find the primitive principle that was in Vogue to be , [ Behold we count them happy which endure ] ( it is still the same word which is used for Patience , as was said ) that is , we Christians generally esteem them the happiest men in the world , that are most exercised with sufferings , and armed with patience to endure them . They are happy to a [ BEHOLD ! ] and so to a perfection , in our common esteem . Behold WECOVNT them happy . It was a common cryed up maxim , amongst them in those Times , and the thing it self in greatest request . Then 3. Take the Prophets for an example ( says he ) chap. 5. 10. He commends them also for their Patience , as well as for their Prophecies : And though he describes them by this Character , and Periphrasis , that have spoken in the name of the Lord : yet that was but to set out and celebrate the example of their sufferings and Patience , the more . He sets the Crown upon the head of that Grace : Nor doth he mention any of the good they had done ▪ Nothing of that , but their sufferings only . And then by name , he instanceth in Job . God boasted of him to Satan , for his former active life in holiness : but you have no mention of that by the Apostle , nor in the New Testament , but he cryes him up for his suffering , and his Patience , only , as that which had endeared him to God , more then all the former part of his life . Lastly , take the Apostles : The Apostle in the Revel . puts it into his Coat of Armes , as a piece of his Nobility , and a part of his Herauldry . I John who am your Brother and Companion in Tribulation , and in the Kingdom [ and Patience ] of Jesus Christ . Now upon all these grounds , if you be true , and right Christians , and know ( as the Apostles word is ) how to put a due estimate upon what is your greatest interest and priviledg in this life , ( viz. the proof and tryal of your Graces , and of this Grace of Patience above all , as the highest perfection of a Christian ; yea of Christ himself ; and which was the most eminent praise of Prophets and Apostles ) if you value your being rendred , most pleasing unto God , then count it all Joy when you thus fall into tentations . For now you have God and Christ , the great , the chief Master Orderer and Designer of these consticts , setting his most gracious eye upon you , pleasing himself to behold how valiantly , wisely , and gallantly , you be have , and acquit your selves : He sits in Heaven , as the great Spectator of these Justs and Turnaments , which are to him as Spectacles which are sports to us : to which the Apostle alludes , 1 Cor 4. 9. For I think that God hath set forth VS the Apostles last , 〈◊〉 it were appointed to death , fo● we are made a spectacle unto th● World , and to Angles , and to Men Rejoyce therefore as good Soldiers would , to enter into these Lists , in the sight of their Grea● General , and Emperour , whom they have given themselves up to please . Thus 2 Tim. 2. 4. 〈◊〉 man that warreth entanglet● himself with the affairs of thi● life , that he may [ PLEASE HIM , who hath chosen him : TO BE A SOLDIER . ] Therefore get your hearts free and loose from all those entanglements , that arise from adherency to the things of this world ; from inordinate passions ●hat cleave unto the things of this ●ife , which will hinder and wea●en you , as to a bearing●he ●he losses and crosses you meet with , in it : Knowing also , that ●ou cannot please the Captain of ●our salvation , nor approve your ●elves , more to him , then by a ●atient endurance , which is , in ●he words afore that passage , in ●hat place to Timothy , exhorted ●o , v. 3. Therefore endure hardness ●s a good Soldier of Christ . And ●n its Coherence , this follows , [ it ●leaseth your General to see it . ] And in the 1. of Col. he first , in the General , prayes , v. 10. That they might walk worthy of the Lord ●nto ALL PLEASING . Which Pleasing , as it consisteth in fruit fulness in good Works , or the active life of a Christian , [ Being fruitful in every good work ] in the same verse : So , i● being strengthened with all might unto all patience , and long-suffering ; as that , which is the second , and chiefest , and most glorious part , that a Christian is to perform , to consummate the other ; And which therefore requires a more glorious power to work it , then the former , the Active part did , as verse 11 shewes : Strengthned with a might , [ according to his glorious Power , ] unto all Patience , and long-suffering . Thus much for the opening o● the words , in Order to that I am more setly to handle , which followeth . I I. Section . I have Three GENERAL HEADS to treat of . 1. What Patience is . 2. How Patience is wrought . 3. What it is for Patience to have a perfect Work. I. HEAD . What the Grace of Patience is . § . TAke it at large , that is , in the full Comprehension of it . It is a constant persisting , whether to doe the will of God without fainting , or to suffer the will of God with submission , and quietness , and cheerfulness , to the end of a mans dayes . And thus taken , it respects doing as well as suffering . The good Ground is said to bring forth its fruit , All its fruit with Patience , in the Parable of the Sower . It respects , § . First , Doing the will of God Rom. 2. 7. To them who by patient continuance [ in well doing ( The Greek is The Patience of good work ) seek for glory and honour , &c. And the Reason , why Patienc● is required to every good work is because there is a difficult● that accompanies every duty , and to the putting forth of every grace : that we need have Patienc● to perform the duty constantly and to continue in the practice o● that grace : There is a difficulty not only from our own corruption , unto which the Commands o● God are grievous ; but from th● circumstances of times , places , persons , we live in , and amongst , though they should not persecute . As not to run into the same excess of riot , to speak or doe what , we know , doth not please the company we are in : Thus to be Chast in Sodom , was to Lot a tryal : to condemn the world , by a different carriage ; as in being stricter then others on the Lords day , or in family duties , &c. to cross the stream : to be singular , and the like . Heb. 12. 12. Lift up the hands which hang down , and the feeble knees : Wherein I observe , that in doing good in any kind , we are not only lame creatures , and walk as those that halt , which breeds an aukerness , unto any duty : but further , we are apt by reason thereof to turn out of the way ( as there ) if rugged : The members we should walk withall are feeble : our hands we should act with , are hanging down : And so the performance hath a difficulty . To goe up the hill of good duties ( though private and personal ) without weariness , to keep strait paths , not to pick and choose our way , and not to baulk the way , or work , which God finds us to doe : especially not to faint , towards the end , when we come to the brow of the hill . These all have a wearisomness in them . Now that which principally heartens and strengthens us to all this , is Patience , as in v. 1. he had prefaced , Let us run with Patience the Race that is set before us : we need Patience , for every step of it , in doing as well as in suffering ; And in the verse immediately afore that exhortation now opened , ( 't is verse 11. ) the Apostle puts and devolves an even and quiet walking , upon Patience , obtained first by suffering , in these words . Now no chastening , for the present seemeth to be joyous , but grievous : nevertheless afterwards it yieldeth [ the peaceable fruits of righteousness ] unto them which are exercised thereby . So as a quiet resolute and strong performance of all the duties of righteousness , is from Patience , and is much the fruit of that Patience we get by chastisements . The suffering life helps and contributes much to the active life : for as there is a Patience required in doing Gods will , so suffering his will fits the heart for it . But this of Patience in well doing , is not in strict sence , that Patience , which is here , in my ●ext , to be understood . Patience is therefore , Second●y , God●n ●n any kind . And this , doth Patience eminently respect : And that is the Renowned Patience which we almost every where meet with , and which the Text calls for ; such , as when sudden and unexpected Tryals and tentations ( which they fall into ) fall out , as v. 2. And so is not meant of the difficulties , that accompany our ordinary constant way of personal walking , in performing the duties of our holy profession . § . Object . But you will say , My sufferings are not for the Gospel ( as theirs here intended were ▪ but they are meer providenti●● accidents , that have fallen upo● me , out of common providence , and but such as befa●● wicked men : they are not from outward persecution , for Christ sake , or my profession , but from Gods hand . Answ . I shall answer this here , once for all . 1. The words of this ver● Text , may somwhat relieve us hereion : for it is [ tentations ] at large , that are spoken of ; and tentations arising from sudden downfalls into miseries , and so of any kinde : he doth not altogether restrain it , to temptations by persecution : ( though they are mainly intended : ) but it may , and ought to be extended , to other providential occurrences : And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Patience , signifieth a remaining under any pressures unbroken , and whole ; be they of what kind soever . It respects indeed afflictions mainly , for the Gospel , yet not exclusively , to afflictions in common . 2. In the prosecution of this Argument , the Apostle doth , manifestly , carry in his eye , other Tentations , or sufferings , then from Persecution , as appears from the Examples he alledgeth , to press them , to this Patience . For among others , and above all others , he brings the instance of Job and His , by Name only , as well as of the Prophets in General , ( whom Christ says , they persecuted . ) Thus chap. 5. 11. Ye have heard of the patience of Job . His alledging the Prophets , is but a General , v. 10. Take the Prophets ( not naming any ) for an example of suffering , and of Patience . But that of JOB singularly , and by name : Now surely he would not cite His most eminent example , to confirme his Exhortation to this Patience he intended , of one , whose case did not come within the compass , and dint of his Exhortation . Let us therefore have recourse to Jobs case , and story . His losses were but providential from God. The Sabeans , and Chaldeans plundred him of his goods , and slew his servants . And the fire of God , ( or from God , ) is fallen from heaven , so his messengers tell him , chap. 1. v. 16. 'T is true , 't was the Devil out of spight , that moved them that did it : but they did it , not in a way of Persecution , but as common enemies ; As when the Clangs of one countrey break in upon another . But it was God , and the Devil agreed it together : yea , and 't was God gave first occasion to the Devil , to move him to have leave to doe it . So as that was not , for the Gospels sake in way of Persecution : nor did Job at all know of that transaction between God and Satan , not all that while his Patience was in the exercise of it : But took all as the hand of God , though extraordinary . § . If you now ask a description of Patience , as it thus respects suffering the will of God. We must give it , as it is in the Word of God , in the height , for that is the Rule it self that directs to it : and not lown it , to what is found in our hearts . And yet that which afterwards followes , and will confirm every tittle of it , is drawn mostly , from examples of the Saints , either in the old or new Testaments : which shew that it is attainable , though with allowance to defects , which accompany all Graces in this life . It is a constant , thankfull , joyfull enduring , with perseverance to the end of a mans life , all the tryals that are grievous ; how great , how long , how hopeless soever as to coming out of them : mortifying and compescing the inordinacy of opposite passions , as Fear , Grief , Care , Anxiety , which will arise upon such afflictions : with submitting to Gods will , for Gods glory , and his good pleasure , sake : still blessing and sanctifying God , in all : waiting on God , and relieving ones self by Faith , in what is to be had IN GOD , and FROM GOD , in communion with him , and from his love , in this life : In expectation also of that Glory , which is the Reward , after this life ended . I might , in this place , confirm every word and tittle of this description : either , out of Examples of holy men , or the Rules which the Word gives . But I omit the set collection of such proofs here : because that , scatteredly , up and down , in the particulars that follow , this will be found performed . II. GENERAL HEAD . How Patience is wrought . § . BRethren , while I shew you how Patience is wrought , I do withall shew you the way and means to obtain it . For by th● same , it is wrought , by the sam● it is nourished , and maintained And I shall not goe out of th● Text , for this . There are two principles here that work Patience . The first i● FAITH , verse the 3d , Knowin● this , That the trying of your [ Fait● worketh ] Patience . And becaus● in Gal. 5. 6. It is said , Fait● worketh by Love : that is , Fait● worketh by Love whatever i● worketh : Therefore we mus● find also , that LOVE work● Patience . And that you have in the 12. v. too , Blessed is the man that [ endureth temptations ] for when he is tryed he shall receive the Crown of life , which the Lord hath promised to them [ that love him . ] Why doth ●he put in [ to them that love him ] whilest he speaks of him that endureth Tentations ? But because it is Love inables a man to endure temptation . So that Faith in the first place , and then Faith working by love in the second place , works Patience , or enduring . And the confirmations of these Two , will give Proofs to the ●atter parts of that Description I gave of Patience , to wit , Those of the Souls relieving it self by Faith , by what is to be had in God , &c. § . First , how doth Faith work Patience ? Answ . First , in the General , Faith is the substance of things hoped for : and indeed of all things that are revealed in the Word . That is , It makes them subsistent and real to a mans Soul. Faith does this , as the eleventh to the Hebrews shews . And thereupon Faith hath all the Motives , and Considerations , that the whole Word affords , All which it brings in to the Soul , and makes them subsistent to it , to support it in tryals . All is let in by Faith : that is the Tunnell that fills the vessell . And by thus bringing home to a mans Soul , all the Considerations the Word affords , which may induce a man to Patience , it works it . This is but General . § These Considerations , in the Word , are infinite . And I cannot ●tand to instance . I will only give what are most proper to Faith. First of all , Faith hath a pri●ative emptying work : it empties ●he Soul , of all its own worth and ●ighteousness , and excellency in ●s own eyes ; and gives a ●hrough sight , unto the Soul , of ●he sinfulness of sin , of its spiri●ual sins , and contrarieties of ●LL in its self , unto Holiness●nd ●nd Faith : And withall fully ●onvinceth it , of its just deserved●ess , to be utterly destroyed : and ●herefore much more of its due ●esert of all , or any Afflictions , whatever ; they being any , or all●f ●f them far less then destruction it ●elf . And in the sight and sense of ●hese , Faith lays the Soul a poor ●mpty , naked wretched CREATURE , in all Spiritual respects both in the sight and presence o● God , and in its own eyes . And thi● helps greatly towards workin● Patience . You shall observe● in that golden chain of Grace● whereof each latter link depends upon the former , Ma● 5. v. 3 , 4 , 5. How poverty of sp●rit is plac'd first , Blessed are 〈◊〉 poor in Spirit , that is , That 〈◊〉 emptyed of themselves , loo● upon themselves , as having n●thing , deserving nothing , able 〈◊〉 do nothing , spiritually . And th● true poverty of Spirit , the● have from Faith wrought : F●● blessedness is only pronounced 〈◊〉 them that believe , and of th● fruits of Faith , in them ; accor●ing to that , Rom. 4. 7 , 8 , 9 ▪ Then Secondly follows , Bless●● are they that mourn , namely , 〈◊〉 their sins ; that in the second pla●● ▪ And then Thirdly , Blessed are 〈◊〉 meek , that is , those who in th● sight of their poverty and sinfulness , lye at Gods feet , so subdued and affected , as God may doe what he will to them , or with them . Thus it is with them , when , they are thus emptied , which is when they have seen their sins , and deservedness to be destroyed , and are humbled for them , and mourn for them . These foregoing dispositions work meekness , submission to God : They have nothing to ●ay against whatever he shall doe ; but to justifie God in all , and to condemne themselves . And all these make them willing ●nd Patient to take any thing well , at the hands of God. It is ●n excellent speech ( to our purpose ) of the Church in that humbled frame of heart , you ●●nd her in , Lam. 3. 39. Where●ore doth a LIVING man 〈…〉 , a MAN , for the 〈…〉 of his sin ? The Church expresseth it as the mos● brutish improper incongruity , unbecoming a man , such as ther● could not be imagined a greater What ? for a man to complai● and think much at the punishment of his sins ; A man , to murmur ( as the word is ) against God a sinful man , against the ho● God , his righteous Judg ! ( And 〈◊〉 is certain that thinking much the ground of all impatiency : An● on the contrary , a submiss temper of Spirit unto God , is th● ground of all Patience . ) But wh● doth she put in , besides , to co●vince such an one , of the foll● injustice , and iniquity of it , th●● he is a living man , why do● [ a LIVING ] man complain Art thou alive ? Art a living 〈◊〉 still in this world ? Then hast th●● little cause to complain , wha● ever thy misery be . Whilst th● art alive , thou art not destroye● Consider , how Hell , and Destr●ction is thy portion , and the due punishment of thy sins : And so thou hast infinitely less then thou deservest ; and therefore ●hou hast no Reason to complain . The Church , out of her own sense ●nd apprehension of this , had ●aid before , v. 22. It is of the ●ords mercies that [ WE ] are not ●onsumed . She saith not , that our ●oods are not consumed , or that ●ur Houses are not burnt ( For in●eed , that was the Churches very ●●se when she spake this : Jerusa●●m was burnt , their Women ra●●shed , their Goods plundred , 〈◊〉 Bodies famished , as you ●ad in the same Lamentations , most every where . ) But yet ●ere was a remnant of Persons , 〈◊〉 were not consumed , and this 〈◊〉 she , is of the Lords mercies , 〈◊〉 his tender mercies , out of his wels , as the word there is : And is being less then Destruction being consumed , is her Reason for that expostulation forementioned , v. 39. As also of that her so great submission , from that v. 22. unto the 39. verse . You find the very same to this , as a ground of Patience , expressed els●where , after the captivity ended Ezra 9. 13. Thou our God has● punished us [ less then our iniquities deserve ] after all that is com● upon us for our evil deeds ( sa● they ) and for our great trespasses Shall then a living man complai● for the punishment of his sin when it is so infinitely , far le●● then he deserves ? This consideration works Patience , as it hat●… reason : If a man deserves to b●… Hang'd , Drawn and Quartered and he is but burnt in the hand shall this man complain ? let th●● man down on his knees at th● Bar , and thank the Judge , o● Prince , that he had not his du●… desert ; The Gallows . And th● consideration of this is that also which makes a man accept the punishment of his iniquity , as you have it in Levit. 26. 41. If ●e accept the punishment , &c. That is , if ye kiss the Rod. And what makes a man come to accept the punishment of his iniquities ? Oh the punishment of my iniquity , is infinitely far less then I deserve , For ( thinks he ) Damnation is my portion . This is the first thing that works Patience , the consideration of our own deservedness to be destroyed , and this is from the emptying work of Faith. Secondly , Faith brings home to a mans Soul the dominion of God , and the Soveraignty of that dominion , over a mans Soul and Person , to doe what he will with them ; and that may very well hush and quiet a man. In the ninth of Job 12. BEHOLD HE TAKETH AWAY ( destroyes City , a Nation , suppose , as in the 12. chap. v. 23. He increaseth the Nations and destroys them , enlargeth the Nations and straitens them again ) AND WHO CAN HINDER HIM ? ( as in that chap. 9. ) And who will say unto him , what dost thou ? As it followes , If God will not withdraw his anger , the proud helper● stoop under him : Or the helper● of strength ( as in the margin ) they bow under him . He took away your Goods , and who could hinder him ? The Fire burnt thi● City , notwithstanding all th● Inhabitants that were interested and able to have quencht it ; ye● the strong helpers , stood helpless looking on , weeping , shakin● their heads , and crying Alas , fo● why ! Who could hinder him they ALL bowed under him . An● again , Job 34. 31. Surely it is mee● to be said unto God , I have bor● chastisement , I will not offend an● more . For as v. 33. Should [ IT ( the evil , or the good , he is pleased to bring on thee ) be according to thy minde ? ( Hebr. Should it be from with thee ) that is , from what is in , and with thee ? must he ask counsel first of thee , & know what thy mind is ? He will recompence it ( or dispence it as he pleaseth ) whether thou refuse , or whether thou choose , that is , whether thy mind be for , or against it : And not I. ( This , is the speech of Elihu , in the Person of God , and on his behalf ) That is , should'st thou dispose of all these things for me , [ and NOT I ] my self ? ( says God. ) This may , and must silence all , and every man , as well as it did Job there : For it follows , Therefore speak ( if thou hast any thing to say against this ) what thou knowest : As if he had said , this is not to be contradicted , but to be wholly submitted to . But my Brethren , Faith brings home to the heart , a message of an higher Soveraignty , even of love from God born to you , and tels all you , that sincerely profess an interest in God , that God hath shewn his absolute Dominion already , towards you , in saving your Souls . ( It is an absolute Dominion , that , as Rom. 9. shews . ) And what else is the meaning of that speech , I will be merciful to whom I will be mercifull ? It is a speech of Dominion . Well : Hath God shewed his Dominion in saving thy Soul with difference , hath he shewn it on this , the good side ? Then truly thou maist very well give him leave to exercise his Dominion over all else that thou hast ; thou maist very well be content , He shew his Dominion upon thy lumber , and thy appurtenances . He might have shewn his Dominion in destroying both your Goods , and Souls too , as he did the Sodomites , when he burnt their City . But Thirdly , Faith brings home the love of God , the Souls interest in God , with a Communion and fellowship with God ; which may well serve to strengthen Patience in the greatest Distresses . This you see in David , at Ziglag , when the City was burnt , ( I therefore instance in it ) and his Goods all plun●red , and his Wives carryed away : And David was greatly distressed , the people talking of Stoning him : Then , it is said , But David encouraged himself in the Lord his God : His interest in him , and the coming in of his love , as being his God , did hearten and strenthen him against all , 1 Sam. 30. 6. Likewise , in extreamity of famine , when there was not bread , nor Oyle , nor Wine , nor meat to eat , this wrought the like , Hab. 3. 17 , 18. Although the Fig-tree shall not blossom , neither shall fruit be in the Vines , the labour of the Olive shall fail , and the fields shall yield no meat , the stock shall be cut off from the fold , and there shall be no herd in the stall . Here are all those things enumerated , as wanting , that are the means to support life and nature , ( and it is the want of food and raiment for you and yours , is that you fear in the loss of y●●r goods , and loss of your lively-hoods ) YET ( says he ) I will rejoyce in the Lord , I will joy in the God of my salvation . A man hath all in God , afore him still . And Faith brings home all in God , or carries the heart out unto God , to fetch in comfort from him , in these the greatest extreamities . There are two things there distinct . He first , says , He will rejoyce [ in the Lord , ] Even in what the Lord is in himself : A God blessed for ever , Amen! And , If God be happy and blessed for evermore , I cannot be miserable , says that Soul , that can rejoyce in this , that However God enjoyes a perfect blessedness ; And I doe so rejoyce in that , that whilst God continues to be God , and these apprehensions and disposition of heart , doe but continue in me , I have enough . The second is , that he is my God , the God of my salvation ; so Habbakuk , I will joy in the God of my salvation : And then to be sure , while he is happy , I shall be happy indeed ; The Lord is my portion saith my Soul , Lam. 3. in the midst of those troubles . The Lord help us to Faith ! My Brethren , the love of God brought in by Faith , will help a man to bear up under any condition . You know that place , Rom. 8. He had triumphed in the love of God , v. 31. If God be for us , who can be against us ? and v. 35. Who shall separate us from the love of Christ ? shall Tribulation , or distress , or persecution , or famine , or nakedness , or sword ? Mark his resolution , expressed thereupon , in v. 37. NAY , IN ALL THESE THINGS we are more then Conquerours [ through him that loved us . ] That speech , Nay in all these things , &c. is a triumphant slighting of all he had reckoned up , and it was , all any way formidable , or that might be judg'd opposite to our comforts in this world . And yet speaks at that rate , as if Faith on the love of God and Christ , scorned such low , and weak , and poor adversaries , as not enough , or not of might enough for them to try their strength upon : and is , as if he had said , are these all , that come out against us , and threaten to hurt us ? But are these all , indeed ? NAY , then says he , if these be all , we are safe enough , We are more then Conquerours in all these : But how comes this to pass ? 'T is added , Through him that loved us . Not only in that he loving us , joyns his strength to ours , to support us : But it is also meant Objectivè , that the love of God and Christ coming in fresh upon our hearts , the apprehension of that is sufficient ; and in that respect he says through him that loved us : 'T is Objective spoken , of Christs love , as it is the object of our Faith , and not only assistenter : We are more then Conquerours , through his love taken in , by us , and shed abroad in our hearts ; and by reason that his love comes in , and supports us under all , and helps us to Conquer all . As Faith hath all in God to rejoyce in , and so helps the Soul to Patience : So especially it hath his love , in all sorts of distresses . Fourthly , Faith tells us that there will be a good issue of all , as to the other world ; yea and in this world also , in such things that relate to that World. Luke 21. 18 , 19. He had spoken afore in that Chapter , of the greatest distresses that could befall men ( as , if you read the verses before , appeareth ) and also of such as should fall upon the people of God amongst them personally , as well as upon the Nation of the Jews in their finall desolation : And besides that common Calamity which befell the people of God with the rest of that Nation , he says , over and above , they shall first lay their hand on [ YOV , ] v. 12. And persecute [ you , ] delivering you , up to the Synagogues , and into prisons , and shall [ put some of you to death ; ] ( It is in all three Evangelists . ) And in the 16. v. Ye shall be betrayed both by Parents and Brethren , and Kinsfolks and Friends , and ye shall be hated of all men for my Names sake . But says he , Comfort your selves with what will certainly be the issue . v. 18. There shal not an hair of your head perish . How ? Not an hair of your head perish ! What a strange saying is this ! When he had said just afore , they should be persecuted and put to death . How doth he say then , not an hair of your head shall perish ? Why , because the issue shall be such as should make amends for every hair ; The soul shall say , I have not lost an hair : Nay besides those of you , they cannot put to death , shall have an hundred fold , and that in this life , ( as elswhere ) in spiritual blessings . And Faith eying these things , relieves the Soul. Observe but what follows there as to our purpose in hand ( for which I quote this place ) in v. 19. ( the very next v. ) In your Patience possess your Souls , the meaning from the Coherence , is , you may well possess your Souls in Patience , for I have told you , the issue will be most blessed and Glorious . Fifthly , Faith brings in Heaven as the Reward of patient enduring , thus in Chap. first v. 12. of our Apostle . Blessed is the man that endureth temptation ; for when he is tryed , he shall receive the Crown of Life , which the Lord hath promised to them that love him . And this is the conclusion of his persent discourse about patient enduring : [ When he is tryed ] that is , when his tryals are finisht and gone through with : And his Faith hath all along , wrought Patience in his course : T is persevering Patience , or endurance receives this Crown . Other Graces strive , but Faith and Patience , they are Crowned . And further in proportion is holds , that as mans Tryals and Temptations have been , and his Patience suitable , such shall the greatness of his Reward be ; and accordingly measured forth unto him . And Faith in the intuition of that Glory heartens Patience , Rom. 5. Faith having caused us first to Rejoyce in the [ hope of the glory of God ] v. 2. causeth us also to Glory in Tribulations , v. 3. in the strength of our hope in that Glory . Which Hope is said further to be encreased in us , through Tribulations their working Patience , v. 4. As thus , Patience works experience , v. 5. that is , many a fresh experiment of our own graces , and Gods dealings in those Tryals : And those experiences do work up an Hope or assurance of Glory ( as I John 3. ● . ) to that degree of firmness , that maketh us not ashamed , not in respect only of the real disappointment of that Glory , at death , but not in a mans own hope thereof , in his own heart , ( For in respect to that hope of his this is spoken ) because that over & above , and besides those foresaid experiments , The love of God is shed abroad in our hearts , by the holy Ghost , himself immediately , who is given to us : which shedding , &c. of Gods love , is no other then the earnest , and prelibation of that Glory . And this is given as the reward of our Patience and Tribulations , which are but the loss of things Earthly , in Exchange for which we receive this hope and beginning of Glory . If thou hadst had all the Brass and Pewter that was in thy house , and hath been melted by this Fire , therewithall turn'd into Gold ; & the stones that paved thy yards , or the bricks or lime that raised thy walls , all changed into precious stones ; thy glass windows , that were dissolved , converted into Diamonds ; thou hadst little cause to complain at the loss . Now read Is . 54. 11 , 12. O thou afflicted , tossed with tempest , and not comforted , Behold , I will lay thy ●tones with fair Colours , and lay by foundations with Saphirs ; I ●ill make thy Windows of Agats , ●●d thy Gates of Carbuncles , and 〈◊〉 thy borders of Pleasant stones . And if thou hast gotten any encrease of Grace by these losses , then hath much of this in Isaiah been truly and spiritually fulfilled in thee . And these repaires are in this life . But besides that , Thou hast a building made without hands , eternal in the Heavens , 2 Cor. 5. 1. Which stands ready for thee . Those believing Hebrews , might well suffer the spoiling of their Goods with joy , whilst they found sealed , and put into their hearts , Bills of Exchange to receive all again , in Eternal treasures in heaven . But this was their very Case , Ye took joyfully the spoiling of your Goods , knowing in your selves , that ye have in heaven 〈◊〉 better and an enduring substance , Heb. 10. 34. And this happy lot will come to be thine , if thou exercisest upon thy losses , Faith and Patience : It follows in that Heb. 10. the following verses Cast not away therefore your confidence , which hath great recompence of reward : For ye have need of Patience , that after ye have done the will of God , ye migh● receive the promise . This fo● Faith's working Patience . II. Our LOVE to God , works PATIENCE . § . LOve to God in us , works Patience , or Faith by Love , a● I shewed out of v. 12. Love to God makes us cleave to God , and so to follow him through all weathers and endurances . That great Convert ( in whom at his Conversion , Faith and Love were so abundant , as 1 Tim. 1. 14. ) his Heart through Love to the Name of Christ , caused him , in the highest passion , to utter , What mean you to weep and break my heart ? for I am not ready to be [ BOVND ] only , but also [ to DYE ] at Jerusalem , for the Name of the Lord Jesus , Acts 21. v. 13. It was Love to that Name that fired him ; yea his Love was wrought up to such an intense degree , as he could have wisht to have been accurst from Christ for Gods Glory , in the conversion of his brethren , Rom. 9. I wonder how he would have done for Patience under that curse , if in Hell : But that Love which wisht that curse , would have wrought it ; and so thought he , or he would never have wisht this . Upon the like account of Love to this Name , Those two Apostles rejoyced to suffer shame for his Name , as Acts 5. 41. Love makes the Glorifying of God , and Christ , and the will of God , which is alwayes for his Glory , dearer then all things to us . Yea , that God should have his Will , for his own Glory , ( if it be the will of God ) says the Apostle , of our Sufferings , abundantly stils the heart in all . T is true , I may be punish● in my afflictions for my Sin , and I humble my self for that : But beyond that , it is the good pleasure of God so to have it , and I rejoyce in [ that ] says Love , That his Will is done . As truly that 't is done upon me , as that by me . And , Good is the word of God , in both ; and Hallowed be his Name ▪ In that Rom. 8. where ( as you heard ) We are more then Conquerours in all these things , [ through him that loved us ] that love of His , to us , is alone indeed , openly or expresly mentitioned , yet withall it is our love to him , that , tacitly , is insinuated to be a concurrent cause therewith ; you must take that in , too : For the intent of those very words is , that the Soul apprehending his Love ( Who is THAT LOVER ( as that word imports ) out of a reciprocated Love to him again , doth hearten us in the conflict , unto this Conquest . And yet there is one small word , put in , that further argues this , 't is in v. 26. [ For thy sake ] we are killed all the day long . Our lives being in jeopardy every hour , and we are counted as sheep for the slaughter ; and this [ For thy sake ] you have in the 44. Psal . And he quotes it out from thence , As it is written ( says he ) For thy sake , &c. Now therefore it is evidently , the Love that is in us , to him , and our cleaving to him therewith , that is there held forth , as that which makes us willing to suffer and endure ; in that it is for his sake . And although the Apostle in his discourse runs upon the magnifying Gods Love , and Christs Love to us , as that , which ( apprehended and taken in by us ) doth principally work this effect : Yet the Psalmist on the other side , sets out The Love of the Church to God , as the concurrent cause , v. 17. All this is come upon us , yet have we not forgotten thee , neither have we deal● falsly in thy Covenant . And v. 18 , 19 , 20 , 21 , 22. Our heart is not turned back , neither hav● our steps declined from thy way ▪ Though thou hast sore broken u● in the place of Dragons , and covered us with the shadow of death ▪ If we have forgotten the Name o● our God , or stretched out ou● hands to a strange God , shall no● God search this out ? For h● knoweth the secrets of the heart . Yea [ FOR THY SAKE ] are we killed all the day long ; we are counted as sheep to the slaughter . If Faith and Love , once but says , It is for thy sake , oh God , Why then says Patience , I can bear it , yea rejoyce in it , for his sake that loved me . And look as the Apostle says , he could do all things [ through Christ ] that strengthened him , so Love can doe all things [ for Christ ] that loved him , and gave himself for him . And ( to conclude this ) If Love to our Brethren , which springs from Love to God , works so great a Patience towards them : as in that Scripture , Love suffereth long , and is kind , envieth not , rejoyceth not in evil : bears all things , hopes all things , endures all things , 1 Cor. Chap. 13. All which is spoken of ( as in those words ) of our Love to man : Though it was our love to God , that is urged , and spoken of in all the words afore ; and is the Spring of this our love to man. Now if love ( I say ) unto man , works so much Patience , in things , perhaps that are yet injurious to us , and not only burthensome , from them . And in a manner all those Elogies of love there , doe run upon , and speaks Patience ; that Patience being the proper fruit of that love . What else doe suffering long , bearing , and enduring all things , with the rest , sound and signifie ? Then much more ( I say ) will love unto God , ( the cause of this love to our Brethren ) enable us to doe the like towards him , who can doe us no wrong , nor hurt , but is Holy , & Righteous in all his works ; and all whose wayes ( and goings forth to us ) are Mercy , and Truth : And for whose sake also it is , that we bear so with our Brethren ; and who hath loved and given his Son for us . It was a great speech of an holy Soul , in an unkindly trial from man. That man should deal thus with me , I should have much adoe to bear it ( as David said ) But it is God , and I can take any thing well at his hands . And this for the second general Head. III. Section . III. GENERAL HEAD . What is the Perfect Work of Patience . § . IN General , A thing then is perfect , when all the parts that belong to it are finished : As then , the Creation of the world , is said to be perfect , when , as Gen. 2. 1 , 2. The heavens and the earth were finished , and the hosts of them : So , when all the whole of the work of Patience , in its several parts , &c. is accomplished , then patience hath its perfect work . There are four BRANCHES of this HEAD , that compleat it . 1. It s Privative work . 2. It s Positive Acts. 3. It s Positive Fruits . 4. Its Adjuncts of perfection . All which go to make Patience perfect : And the Proofs thereof will confirm every tittle of the forepart , and body of that description I gave of Patience , pag. 46. I. Branch . It s Privative Work. § I Begin with its Privative work . And that lies in this : when Faith by Patience , doth mortifie turbulent passions that still arise , and are opposites thereto . And as love , when PERFECT , casts out fear , ( 1 Joh. 4. 18 ) So then PATIENCE is PERFECT , when it expells those contrary Passions : or else likewise , too intense thoughts , or porings upon our misery , and crosses ; so as our minds are chained and tyed to those objects , and taken off from all other . I take THOUGHTS in , because Christ says , Luke 24. 38. Why doe [ THOUGHTS ] arise in your hearts ? Why are you [ TROUBLED ? ] For when troubles sink deep , they send thoughts up fast : as when weights are hung upon a clock , or jack : they make the wheeles run swiftly : And so inordinate affections cause an ●nordinacy of thoughts ; and a fixing our minds to one thing ; as upon what we have lost , or are ●ike to suffer . Now perfect Patience corrects and orders the ex●ravagancies of all these , reduceth a man to possess his own soul : as Christs phrase is , in Luke 21. 19. In your Patience possess ye your souls , and thereby to dwell in ae mans self : whereas the violence of such affections , hurry us out of our selves ; and throw our soul out of doors ; that we are not within , or our selves . To instance in some particular passions . 1. Inordinate Grief . You know how Jobs Patience is cryed up ▪ and that by our Apostle . Fo● when he suffered the loss of all both his children and estate , &c yet he expressed no grief , n● trouble at all , that we read of upon the hearsay and tiding thereof ; and sure if there had been any , upon those occasions the story would have told it , as 〈◊〉 doth his other impatiences ( whic● were upon other and highe● pressures of another kind ) after wards : But all you read of hi● upon occasion of those outwar● losses in chap. 1. is All meer Patience , and submission to God. Th● Lord ( says he ) gave , and the Lor● hath taken away , and 't is th● Lord who hath done both , an blessed be the Name of the Lord , for both . And in ALL THIS charged not God foolishly , says the last verse . 2. Envy and Passionate Anger : 1. Envy , which is apt to rise , when others have no such afflictions , or losses . As that such and such an one , and of my rank , should escape with his goods , &c. when the loss falls heavy on me , saith the sad heart : This secretly regreets . Good people are greatly apt to this . The Spirit that is in [ VS ] ( in us Saints ) lusteth to envy . But God , in the end , gives more Grace , that is , when men are humbled ( as there , t is said ) and broken ; which is usually , when they have been exercised with great sufferings . The different condition of the holy Apostles , and some other Christians , in those primitive times , gives demonstration of such a Patience in this case . There were no men so eminent for sufferings and Patience , next the Lord Christ , as the Apostles were , who yet viewing other Christians , ( as take the Corinthians , 1 Cor 4. 8 , 9. ) how they were full , &c. Now ye are full , now ye are rich , ye have Reigned as King● without us . It was a Cit● very rich , and the Christian● in it , had a fulness of outward things , when he wrote this they were full and rich : Bu● as for us , ( says he ) God hath 〈◊〉 forth us Apostles last , as it wer● appointed to death , &c. Ye are honourable , but we are despised ; 〈◊〉 both hunger and thirst , and ar● naked , and are buffited , and hav● no certain dwelling place , and labour working with our hands : being reviled , we bless : being persecuted , we suffer it : being defame● we intr●at : we are made as th● filth of the world , and are the off-scouring of all things unto thi● day . And yet he did not at all envy this their fulness in the least ; No , he wisheth them all true prosperity , would to God ye did reign , v. 8. that is , in true and spiritual respects ; he wisheth them all good rather , in all inward enjoyments , of God and Christ , together with their outward riches , &c. Now what was it , that had so much rooted up envy , &c. in him , and the other his fellow Apostles ? It was his sufferings , and wants , and their being made spectacles to Angels and men ( as there ) : This had wrought his , and their Spirits to this . In the old Testament , Joshua , though he proved a man of a choice Spirit , yet when he was young in years , and but a young beginner in Grace , envy rose up in him , for his good Master , Moses sake . Eldad and Medad Prophesie , ( says he ) Num. 11. 29. But Moses said to him , Enviest thou for my sake ? and so reproved him ; and thereupon expresseth his own heart , thus ▪ Would God , that all the Lords people were Prophets ; and that the Lord would put his spirit upon them . Now whence arose thi● blessed disposition of heart , thu● free from envy in him ? In the very next chapter you meet with another instance , which give● a true account both of his not envying others , as also in bearing the envy of others against himself sharpned with the highes● provocations unto ANGER , ( which was the second . ) It being as unkindly , as unreasonable . 'T was the envy of his own , only Brother and Sister , for this , that God had chosen him to utter his mind by , unto his people , and reveal himself , so as never to any man , ( as Gods testimony of him is in that 12. Chap. ) Whereupon they had said , v. 2. Hath the Lord indeed spoken only , by Moses ? hath he not spoken by us ? Thereupon follows the Account , or bottom disposition , of Spirit , which made him bear both this and the former , v. 3. Now the man Moses was very meek , above all the men which were upon the face of the earth . And so good man , he would himself have passed this ●y , and have taken no notice at ●ll of this affront : but that God ( 't is there said ) heard it , as noting ●hat HE would not put it up so , for Moses sake . Now what was ●t , had tamed , and made Moses●hus ●hus meek and calm , and passive ? Certainly His great Afflictions . And his Faith , having been exercised thereby had wrought Pati●nce in him . Heb. 11. By Faith , ( v. 24 ) . he chose ( v. 25. ) Rather ●o suffer afflictions , &c. and accordingly had lived forty years , ● mean shepheard , a servile life , ●n exile , a banished man , from Pharaohs Court-Honors , and pleasures of it , as an underling , i● hardship and durance . And i● was a sudden Tryal , for he fle● for his life at an hours warning as well as a sore and long Trya● of forty years ; and these sufferings ( as great as any mans in tha● age ) made him Meek [ ver● Mee● ] , which word the Dutc● Annotators render , [ Patient . The Hebrew word hath affini●● with afflictions ( saith Ainswort● which had taught him Patienc● as sufferings did Christ , who●● type he was . These had subdue● anger and envy in him , unto th●● so high a degree : And Patienc● had its perfect work . For , otherwise we find he could be angr● at times , Exod. 11. 8. and 26. 20 and 31. 19. Lev. 10. 16. Nu● 16. 11. and 31. 14. and chap● 20. 10 , 11. as Ainsworth hath collected them . Jesus Christ hath taught us lesson , against this envy , Mat. 20. 15. Shall I not doe what I will with mine own ? Are not all things mine ? And wilt thou envy that I have taken them from thee , and not done so , from another ? Shall thine eye be evil because I am good ? Shall a man be sick , that another is in health ? 3. Inordinate Fears . When too much trouble comes upon us , we use to fear too much , at the present : And are apt to project a thousand things for the future ; as that poverty and beggary will follow : many such fears lay hold upon us , because we see Gods anger hath begun , and we know not the worst , nor when or where●twill ●twill end . But saith Christ , Rev. 2. 10. [ Fear ] none of those [ things ] that thou shalt [ suffer . ] Be thou [ faithful ] unto death , and I will give thee a Crown of life . Faith and faithfulness unto God , or constancy in enduring unto death , he here opposeth to Fear : and Faith works Patience , and Patience eats out fear . Fortitude and courage differs from Patience in this : that a stout courage in a man of a great Spirit , will indeed overcome FEAR , i● so be he sees any hope of evading : and so will rouse a mans Spirit up to resistance , and defence . But Patience , though it sees no hope ▪ as to this life , yea nothing but present death afore it , it will yet strengthen the heart to bear it and make a man [ Faithful unt● death ] and constant , without prevailing fears , even unto death . 4. Murmuring against God● Patience workes out that . As i● Job : The Devil projected hi● blaspheming : He will blasphem● thee to thy face : He made sure account of it ; and would needs turn Prophet , and prophesie what Job would doe , and that before God. But the devil was befool'd , and proved a lying Prophet : Job instead of blaspheming God , he blesseth God [ In all this Job charged not God foolishly . ] I may say of it as in the Revelation , twice , 't is said of the Saints , Here was the Patience of Job . And it was that patient frame of Spirit , that God had wrought in him , which the Scripture so extolls , that enabled him hereunto . 5. Faith by Patience mortifies inordinate CARES . Against the times of those great distresses , that were to come upon the Jewish Nation , and among them , upon the Christian Jews in that nation , afore the destruction of Jerusalem , ( which would try every vein in their hearts ) Christ gives two special exhortations , besides divers others , Luke 21. The first , In YOVR Patience ( that is , that Patience , which is truly Christian , and properly Yours ) possess your own souls , v. 19. The second , Take heed to your selves , least at any time your hearts be overcharged with [ the cares of this life , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cares do ( as the word imports ) distract the Soul , scatter it into wilde thoughts and wandring anxieties : But Patience ( which Christ first exhorts to ) calls all in , and orders all to keep home , and not stir out of doors , abroad ; composeth all so , as a man possèsseth his own Soul. In Phil. 4 , 6 , 7. Be careful for nothing , but in every thing by prayer and supplication , with thanksgiving , let your requests be made known unto God : and the peace of God , &c. I instance likewise for this , in the difference of the two grounds in the Par●ble of the Sower , 8 Luke 14 , 15. Of the Thorny ground , 't is said , That the word was choaked by the CARES of the world . But of the good ground oppositely , that it brings forth fruit with PATIENCE . Patience is contrary unto cares , as well as unto Vnquietness , or to other inordinate affections . This for Patience , its privative Work. II. Branch of the III. HEAD . I Come secondly to POSITIVE ACTS , and workings of Patience , which are many . To begin with the lowest , and so rise to the higher . § . 1. Patience includes , and comprehends an Act of [ WAITING ] upon God , and his good pleasure . Waiting is an act of Faith continued , or lengthened out : and where Faith would of it self be short-winded , Patience eeks it out . The daughter helps the Mother , with an expectation of anhappy issue . 5. Jam. You find waiting involved in Patience as an eminent act thereof , v. 7. Be [ patient ] therefore , Brethren , unto the coming of the Lord : behold the Husbandman [ waiteth ] for the precious fruit of the earth , and hath long [ patience ] for it , until he receive the early , and latter rain . Look how and in what manner the Husbandman waits , so he sets out , and exhorts a Christian Patient man should doe . Mic. 7. 7. Therefore I will look unto the Lord , [ I will wait ] for the God of my Salvation , my God will hear me , &c. VNTIL he plead my cause , and execute judgement for me , &c. v. 9. 2. It is a waiting with quietness . And that 's Patience work too . Patience is not an enduring simply by force , ( which we call patience per force ) but with quietness . In the third of Lament . the Church , in her doleful condition , expresseth the actings , and workings of her own soul : Although she speaks in the third person , ( which is usual in the Scripture ) yet means her self , v. 26. It is good that a man should bothhope and QUIETLY WAIT for the salvation of the Lord. This was uttered when she was under the yoak , and so was a fruit of Patience , v. 27. It is good for a man that he bear the yoak in his youth . It is the Nature of Faith to quiet the heart in God , Isaiah 26. 3. Thou wilt keep him [ in perfect peace , ] whose mind is stayed on thee : because he [ trusteth in thee . ] And chap. 30. 30. In quietness and [ confidence ] shall be your [ strength . ] And when Faith hath wrought Patience , it quiets the heart much more . Patience speaks quietness in the very sound of it . And the reason is , because it hath a strength accompanies it , 1 Col. 11. [ Strengthened ] with all might unto [ all Patience ] and long-suffering . And thence so far forth as Faith and Patience doe strengthen the heart , so far we are able to bear , and that with quietness . Let not your hearts be troubled , saith Christ , John 14. Why ? You believe in God , believe also in me , Faith on them will cause trouble to fly away . Which is a great part of Christs meaning , when he says , in patience possess your Souls , that 〈◊〉 dwell quietly in your own Spirits , as a man doth in his house , which our Law tearms his Castle . 3. Patience carries on the heart without FAIN●ING or discouragement . Isaiah 42. 4. The Meekness and Patience of Christ is there first set forth , v. 2. He shall not cry , nor list up his voyce to be heard in the streets . Th●n follows v. 4. He shall not fail , nor be discouraged [ not be broken ] ( as the Hebrew is ) that is , in Spirit , so as to cease from what God had given him to do , or suffer ; he should goe on with his work , till he had perfected it . 4. Patience in all sufferings , submits to God , and the will of God. The Apostle sedulously puts in [ if it be the will of God ] when he had occasion to mention their sufferings ; and he doth it twice , 1 Pet. 3. 17. If it be the will of God that ye suffer . And chap. 4. v. last , Wherefore let him that suffers according to the will of God , &c. And in chap. 1. 6. [ If need be ] that is , if God see it requisite , to bring them on you : And the Apostle would needs bring these clauses in , though by way of Parenthesis ; so in two of these places mentioned . The stronger the sufferings are , the stronger is the will of God in bringing those sufferings . And it is Patience in the Soul , that works the heart to submission to that will , Psal . 39. v. 9. I was dumb , I opened not my mouth ; [ BECAVSE THOV DIDST IT . ] Then , when he confest his sin of Bathsheba , and murdering Vriah , he considered not the wrong done them , in comparison of That he had done against God ; therein : Against THEE , against THEE only have I sinned , and done this evil in thy sight . And now , when a retaliation for that sin , in the rebellion of his own Son Absolon , came upon him , and Shimei had likewise bitterly cursed and reviled him ( which some latter expositors have deemed to have been the occasions of that Psalm . ) * He in like manner , in this his punishment , layeth aside the consideration of all instruments , that had brought those evils on him , ( whoever they were , whether it were these or some other ) and looks only unto God , and submits , [ because thou hast done it . ] And though he confesseth , that he was in a fume at first , notwithstanding his fixed resolution to have been dumb as for speaking any thing that should savour of murmuring , afore men : Yet his flesh and corruption boyled within him , ( as that useth to rise and work in us first ) so v. 2. 3. I was Dumb with silence , I held my peace , even from good : And my sorrow was stirred , or my distemper wrought the more , my heart was hot within me ; whilst I was musing , the Fire burned . Then spake I with my tongue : And what he spake , savors of a man weary of life it self : For he would needs know of God when his life should be at end , thus v. 4. So impatient was he : Yea , but then when his grace came more deeply and throughly to be stirred , and Patience to have in perfect Work ; he then considers Gods hand alone in it ; how that it was HE , had stirred up the Spirits of these wicked One● against him ; and found tha● himself had to doe with Go● alone : And then , he was 〈◊〉 and silent indeed , to purpose . An● truly his heart at that time ( 〈◊〉 the occasion were , that of Shime● and Absalom ) had been wrough● up into as blessed a frame of submission to God , as ever afore , 〈◊〉 after , in all his life time , as hi● words ( in that chapter afore mentioned ) doe declare , 2 Sam● 15. 25 , 26. And David said , if shall find favour in the eyes o● the Lord , he will bring me agai● and shew me both it , ( viz. th● Ark ) and his Habitation : BVT IF HE THVS SAY , I HAVE NO DELIGHT IN THEE : [ BEHOLD HERE I AM , LET HIM DOE TO ME , AS SEEMETH GOOD VNTO HIM . ] He herein perfectly gives up himself to Gods good pleasure . And it is as if he had said ; If it be good in his eyes so to deal , it shall be so in mine ; I wholly give my self up unto whatever his design is upon me : Yea , he casts away himself into the supposition of Gods having no delight in him ; which is the most afflicting supposition , a Godly man can make to himself , of all other : so perfectly did his will apply it self to God his will. He had professed his waiting on God just before in that Psalm ; Now Lord , what doe I wait for ? My hope is in thee . And now he adds [ I am ] dumb , so for the present , and [ I will be Dumb ] so for the future : I will never open my mouth about it . Piscator and the Dutch Annotator read it thus , in both Tenses . 5. Patience makes a man not Dumb only , or not to open his mouth through submission : But it makes him put his mouth in 〈◊〉 dust : whereby a deeper humiliation and submission is yet expressed . 'T is a farther humiliation to lye at Gods feet , with hi● face on the dust , which is as low , 〈◊〉 the person can goe : that if Go● will tread and trample upo● him , there he is ; and in the posture , presents , and declare himself ready for that , or an● dispensation from God. Lam. 〈◊〉 The church did not only wai● v. 25. And wait quietly , v. 26 and then sit down , and keep 〈◊〉 lence , v. 28. But did put 〈◊〉 mouth in the dust , v. 29. But you will say , all this 〈◊〉 done , when the Soul 〈◊〉 hope , as appears in those words , in that 3. of Lam. v. 26. It is good that a man should hope and wait quietly , and v. 29. He puts his mouth in the dust , if so be , there may be hope . and indeed David in the 29. Psal . and likewise in those places cited of him , out of Samuel , he had hope concerning that particular thing he yet submitted unto God in , as at the seventh verse of that Psalm appears . And now Lord what doe wait for ? [ my hope is in thee . ] And then mentions the deliverance where in his hope lay , in v. 8 , 9 , 10. And thus when Shimei curst him , his Soul in like manner did gather up hope the more upon it , that God would bless him , 2 Sam. 16. 12. IT MAY BE the Lord will look on mine affliction , and that the Lord will requite me good for his cursing this day . But yet I confess his hope here , and the Churches afore , did each rise up but to an [ it may be . ] 6. But Gospel Patience ( sixthly ) will work an effect , when there is no hope , as to the things and concernments of this life . David and the Church said , if there may be hope ; but Patience will say , if there be no hope , that is in this life that ever I should come out of this trouble , ( I differenced Patien●● from Christian fortitude afore , by this . ) The Apostles did put primitive Christians over to the day of the Restitution of 〈◊〉 things , and the Refreshing , that should be then . Thus Jam. 5. 7 ▪ 8. Be Patient therefore , Brethren , [ VNTO THE COMING OF THE LORD . ] Behold the Husbandma● waiteth for the precious fruit of the earth , and hath long Patience for it , till he receive the early and latter rain . Beye also Patient , stablish your hearts , FO● THE COMING OF THE LOR● DRAWETH NIGH. As if he had said ; As for your pressures , I can give you no hope of release out of them , during this life : but let your hearts , fixedly make account of no other outward refreshment , but that which shall be then , by the coming of Christ , which will be Spiritual . And his similitude of the Husbandmans waiting for the harvest declares thus much , v. 7. Behold , the Husbandman waits for the precious fruits of the earth , &c. Poorman , he doth not reap this precious fruit of the earth , until the Harvest . He parts with precious seed : And as unto him , it is until the harvest time , as good as lost . The Psalmist hath the same comparison , They sow precious seed , and they goe weeping ( as loth to part with it ) but shall return rejoycing , bringing their sheafs with them . Brethren , there is an har●est a coming , and joy sown for the upright in heart , against that time . It is now but sown , but must come up one day . But although the Husbandman in all appearance looks upon all , as lost , until the Harvest : yet however he hath afore then , in the mean while , the early and the latter rain : And they give hope of an harvest , whilst he sees , and finds God blessing , and following his Corn , with rain upon his Ground . This as to the Husbandmans Hope ( which is the Apostles similitude . ) And as to the Christians hope , I understand by the early and latter rain , according to the course of the similitude , to be signified , those illapses from heaven , those refreshing bedewments , which the holy Ghost vouchfafeth , all along to such an expectants Soul , as earnests of heaven , and pledges of Gods certain intending to give him his expected harvest , accord ing to the proportion of his Patience and waiting : But still all these hopes wholly respect that other life : But as to this life , the Apostle gives no other hopes for them . Nor no more doth the Apostle to the Hebrews , chap. 10. 36. whilst he thus speaks , Ye have need of Patience ( even to the end of your lives . ) For it follows , that after you have done the will of God , you may inherit the Promises : Still you will need Patience , to your very last . We use to speak the same , to a man , whose case is remediless , y 'ad need of Patience ; for your condition is not like to be bettered . These had suffered the spoiling of their goods already , v. 33. and had endured a great sight of afflictions ( as there . ) Well , but the storm is not yet over : you have need of Patience still , you are like never like to have your goods and estates again , and I can give you ( says he ) no other hope but that you would patiently wait for the restitution of all things , which is to be at the day of judgment , for so it follows v. 37. For yet a little while , and he THAT SHALL COME , WILL COME , and will not tarry . And therefore cast not away your confidence , which hath great recompence of reward , verse 25. So that , all the hope in this life is , That the time will not be long . § . A seventh Act , or Work of Patience is , it causeth the Soul to sanctifie God in a mans heart , all sorts of ways . I shall still instance ( as I have done ) more specially in Job's carriage , whose Patience is so cryed up , by our Apostle : When his outward losses of children , &c. had their full accomplishment , and the sad tidings thereof had filled his eares , and heart , ( chap. 1. ) by messenger after messenger , till he had no more to lose , the text tells us , v. 20. He fell down on the ground , AND WORSHIPPED . He had been frequent in worshipping afore , and that upon occasion of his children , that they might not sin , so you read v. 5. but all those , his foregone worship , sacrifices , and prayers , could not prevaile with God , to preserve them , nor his goods neither . But now when they are all gone , the first thing he does , is , He falls down and worships . Quest . What may that contain in it ? Answ . I shall limit my self unto what his speech thereupon doth utter : and the Posture of his worshipping doth signifie : both plainly shewing , what was in his Heart , that moved him so to doe ; and moved within him , in the doing it . 1. He adores God in his Soveraignty , both in his falling down , as also in those words , The Lord hath given , and the Lord hath taken . He is Lord ( says he ) the Lord of all : All was his own ; and shall he not doe what he will with his own ? as 10 Mat. 15. I am the Clay , he is the Potter : He is the Lord of me , and all . Job had prayed for his Sons ( as we did for the City ) so far as he had then in his view , what might then concern them : but for all his good prayers for them , God took them away , by a violent death ; and herein God seemeth angry with his prayers ( as with ours for the City ) yet Job begins to worship him afresh , and adores him after all : And 't was the first thing he applyed himself unto . ( Faith and Patience , will cause the heart to apply it self to God in all sorts of dealings , and will vent and utter gracious dispositions , some way or other . ) And to adore God ( which was most suitable to this condition he was in ) is an higher act then to pray , simply considered , though it be done , mostly in prayer . And as thus at first , so he retained this practise and Principle , all along , although he did grow very unquiet , when his Sins , and Gods wrath came in upon him . Yet however impatient he otherwise were , he still afterwards continued in this manner to adore , and fall down afore God at times . Thus in Chap. 23. 11 , 12. You shall see how this poor man falls down before God , and submits to him . He first professeth his integrity , at v. 10. And his Faith , as to the issue of his Tryals , that all would be for good . He knoweth the way that I take : when he hath tryed me , I shall come forth as Gold. My foot hath held his steps , &c. As if he had said : But yet for all my holy walking with him , his resolution and design upon me , thus to tri● me , went on : And all my prayers aforehand could not turn him therefrom , as follows v. 13 , 14. But he is of one mind , and who can turn him ? And what his Soul desireth even that he doth , for he performeth the thing that is appointed for me : ( What is my Lot from him , ( as this was ) I must take it , and submit to it : And Many such things are with him : Many such strange and wonderful unusual dealings are with him , and we must magnifie him in all . It is Gods Soveraignty , you see , which he here adores and falls down afore . And this passage you may set upon the score of those eminent speeches , wherein he expressed his Patience , which the Scripture commends it for ; and in the issue of his worst fits , we find him still adoring , and submitting to God. § . Secondly , He humbles himself to the dust [ falls down to the ground . ] First , as himself was a Creature , poor and emptied of all . Alas ! What am I ( says he ) or what have I to challenge , or assume to my self as mine ? What have I , or am I , that I have not received ? A poor naked thing , I came into the world at first ; and but as poor and naked am I now , when bereft of all my goods ; and as naked I must return : I had nothing at first , and I have but nothing now , and I shall carry nothing with me into the other World. Thus spake He. When Jacob was in hazzard of , and thought he should lose his goods , and children , and all , ( as Job here , actually lost both , ) see how aforehand he humbles and debaseth himself , ( as you read 32 Gen. 10. ) and how greatly , before the Lord , I am less then the least of thy mercies : I am not worthy of a bit of bread , and thou gavest me all I have . And what was I once ? He considers ( as Job ) his original condition , both as to matter of estate , and children . I came over Jordan but with this staff . I had no more ( says he ) and now I have two bands , both of Cattell and Children : And if God take all , I am but where I was , and where he once found me . And truly Jacob his best Policy , and design was to have compounded the matter , and if he could but save half of either , v. 8. if he might have half his estate , and half his children , he should have been , considering the hazzard of all , somthing well appeased : but now he puts in with God for the whole . His thus Humbling of himself was afore he had lost any thing , to the end to preserve it ; and Jobs was when he had lost all , but both express the same Humility . And as you find him here humbled , as a poor Creature , ( as poor as ever any was ) so elsewhere as deeply broken for his being a sinner , and professing himself to be as naked and empty in respect of any righteousness of his own , or of any thing he had to stand upon in the sight of God. The great Apostle doth not more divest himself thereof , in Ph. 3. then holy Job doth in chap. 9. 23. I know it is so of a truth : but how should man be just with God ? If he will contend with him , he cannot answer him ONE OF A THOVSAND . And yet more deeply and expresly , v. 20 , 21. If I JVSTIFIE my self , mine own mouth ( I sinning in all my speeches , and even in this now whilst I speak it ) shall condemn me : if I say I am perfect , it shall also prove me perverse . His meaning is , had I never so perfect an inherent holiness , yet if I come afore God , to be justified , I know not mine own Soul , as he there adds ; that is , I look at nothing in my own Soul , I utterly renounce all in it ; yea , I would despise my life , that is , all that holiness I have in the course of my life exercised , and had in me , I dispise it , I count it dross and dung . Though as for an integrity , in point of sanctification , he stood upon his points with God himself . We find other Saints in their distresses to have been patient in the sense of their Sins . I might instance in David , how he humbled himself in that great distress which we spake of , and which silenc'd him so , as you heard in that forecited 39. Psalm . Deliver me from all my transgressions ( saith he ) verse 8. The remembrance of those struck him dumb afore God ; for that speech immediately follows , v. 9. So the Church , 7 Micah 9. I will bear the indignation of the Lord , for I have sinned against him . A third Act comprehended in Jobs worshipping God , is his blessing God , as his words therewith also uttered shew : which blessed frame and disposition of Spirit , his Faith by Patience had wrought , in him upon this occasion : Lo ! his high sufferings cause him to bless the Lord : Blessed be the Name of the Lord , ( says he ) . He blesseth him , that he had given him at first , and that he had afforded him those blessings of children and goods so long : And he was thankful for that ; and thought it but reasonable , that if he received good , he should also receive evil , as the pleasure of God was , chap. 2. 10. He blesseth God also , because he found that God had blessed him with such things and blessings , Heavenly , which could not be taken away . He found the love of God the same still . It is a sure rule , We never bless God , but when we find , that God blesseth us first : As we doe not love God , but , because God loves us first . Now when the Soul finds that in afflictions and tentations God doth bless it , this draws out from the Soul , a blessing of God again . And then doth the Soul say , it is not only the will of my father , & therefore shall I not drink the Cup he gives me ? But it is the blessing of my Father , and shall not I bless him for it ? In every thing give thanks , saith the holy Apostle , 1 Thes . 5. 18. That is , whatever the condition be , still there is matter of thanks , and so of blessing God. III. Branch of the II. HEAD . THE FRUITS OF PATIENCE . THese , the Apostles tearms , the Peaceable quiet fruits of righteousness , which Chastning yieldeth , after ye have been exercised thereby ; and that is through Patience gained by those afflictions . § . The 1. Fruit , it works contentment : an holy contentment : And that adds a perfection to the Other former works of this grace , 4 Phil. 11. 12. I have learned in whatsoever state I am , therewith to be content . I know how to be abased , and I know how to abound : Every where , and in all things I am instructed , both to be full , and to be hungry , both to abound , and to suffer need . And he had learned it , as Christ learnt his obedience , through sufferings ; and by his having run thorow so great a variety of conditions . A man may be content when he is not fully satisfied : When God frames a mans estate to his will , then he is satisfied , as Psal . 17. whose belly thou fillest with thy hidde● treasure . But to be content is another thing : It is not when have an estate , according to my will , but my will is brought to my estate : And then , I have as much content , in that , as in the greatest estate ( for , life ( says Christ ) that is , the comfort of life , lyes not in abundance . ) 'T is true , such a man would choose rather , as the Apostle speaks , a full estate ; yet patience boweth his judgment , to such an approbation of his present condition , as that , which is best for him ; as being that , which out of Gods judgement and wisdom is allotted to him : He so , bends his Will unto such a correspondency with Gods will , as he rests content . 2. A second fruit of Patience is self-sufficiency ; the word is so , 1 Tim. 6. 6. But Godliness with contentment is great gain . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Contentment , is a more reaching word by far . To say [ Contentment ] that 's too bare and scant a word ; but this more amplysignifies [ self-sufficiency ] — In 2 Cor. 9. 8. the same word is there translated [ sufficiency ] , but still in the Greek it hath [ self ] added to sufficiency , which imports [ a sufficiency within a mans self ] that he needs not go abroad for any thing ; he is sufficiently supplyed from what is within . The words of that verse are , And God is able to make all Grace abound towards you , that ye always having all self-sufficiency in all things , may abound to every good work : which let us consider . 'T is true , that in the Word [ all Grace ] he includes an outward Grace , of giving such an abundance of external Blessings , as they might [ alwayes ] and [ in all things ] have enough for themselves , and to spare ; yea to abound in every good work to others : But yet the main of that Grace h● Centers in , is an [ inward self-sufficiency ] in a mans own heart , as without which , they would never have satisfaction at home , much less an heart to scatter abroad : but a mans Natural self-unsufficiency ( as oppositely I call it ) would make his heart clung and narrow , never contented in himself , much less abounding to others , though he had all the whole world . So as indeed that is the Grace , which the Apostle puts the weight upon ; THAT i● the Grace , he Predicates . So as the inference or Corrolary ( as to our purpose ) from thence may justly be . That if ( on the other hand ) a true Christian be in never so great want , or fallen into a condition of extream poverty ; Comparatively , either unto what himself once had ( which is the case of many a good Soul now ) Or unto others , who still abound ; yet if God give him this [ All Grace ] of inward self-sufficiency , he may be , and is still as content and sufficient within himself , as those in that abounding condition which the Apostle wisheth unto those Corinthious . And the Reason is , that the self-sufficiency of him that hath the most of such things , lyes not in those things , but depends utterly upon that inward Grace spoken of , or that inward frame of Spirit , which this Grace composeth his Soul unto . And this is evident from that place to Timothy ( first cited ) where it is , that the Apostle ufoth the same word , on purpose to comfort the Saints , that were in a scant and bare Condition , as to this World , as the Coherence of verse 6 , 7 , 8 , shews , GODLINESS with SELF-SVFFICIENCY ( says he ) is great gain , ( even virtually as much , yea infinitely more then gaining all the World , as Christs speech is ) which moreover is spoken with a Connexion to these words : For 〈◊〉 brought nothing into this World , And it is certain we carry nothing on t . And therefore , if we hav● nothing [ but food and rayment , let us therewith be content ] ; so it follows : And for so much God hath undertaken . And the holy Apostle verifies this in himself , that he had learned thus to be as Content when he wanted , as when he abounded And in this frame we find , elsewhere , his mind to have been in the midst of all , not wants only , but pressures of all sorts : Which also shews , that Patience and Endurance , through sufferings , had been his Tutours and Instructiours thereunto : For in a Cor. 6. chapter , He having first reckoned up his sufferings , v. 4. and made a Catalogue of them , then in his final conclusion , v. 10. he sums up all in this . As SORROWFVL , yet alwayes REJOYCING : [ As poor ] yet making many rich : As HAVING NOTHING , YET POSSESSING ALL THINGS . In which few words he compendiously speaketh , what either out of that to the Corinthians 9. chap. I have now insisted on , or that Paradox in my Text doth amount unto . For those words [ as sorrowful ] in respect of divers Temptations [ yet alwayes rejoycing ] , are all one with [ Count it all joy when ye fall into divers Tentations ] as in the Text. And His [ having nothing , yet possessing all things ] there , is adaequate and aequivalent to the Corinthian● supposed , outward abounding alwayes , and in all things . But then his [ being poor , yet making many rich ] Therein he exceeded and transcended , what they , or any the most liberal-hearted rich man that ever was in the World , could boast of , in any of their , or his abounding in any or every good ( or Charitable ) Works , in relief to others . So we see it is possible and attainable , that a Christian may in the want of all have an all-self-sufficiency : super abounding the fulness of him in outward things , who aboundeth most . And all this was the fruit of his Patience , and continual abiding under sufferings : For he speaks this of himself , whilst he is enumerating his sufferings , which in that Chapter he doth at ●arge . Thus perfect will Patience make you , that as here the Apostle in my Text speaks , you ●hall want nothing , even in outward things , when you have lost ●ll . § . If you ask me , Whence hath a a Christian this self-sufficiency , within himself ? and wherein lyes it ? I answer , if God , and Christ dwell in the heart ; if I have the earnest of the Spirit for my salvation : Or am partaker of his holiness , and that Grace , which accompanies salvation ; and doe delight in the will and glory of God , and in pleasing him , and the like to these ; then I have a self-sufficiency within me . If , as in the 1 Joh. 4. 16. We have known and believed the Love that God hath to us . God is love , and he that dwelleth in love , dwellet● in God , and God in him : The we have all within our selves And is like as a man that hath 〈◊〉 provisions in and about his ow● house , so plentifully , as he need not goe forth for any thing ; s● is it , and will it be with us . § . A third Fruit is JOY , I Colos● 11. Srengthened with all might unto ALL PATIENCE and long suffering with JORFVLNESS . You have it also in the Text , 〈◊〉 it all Ioy , &c. And Rom. 5. 8 [ We glory in Tribulations ] knowing that tribulation worketh Patience . You will say to me how can this be , doth not the Apostle say , Heb. 12. 11. No chastning seems to be for the present joyo●● but grievous . And our Saviou● you shall weep when the world shal● rejoyce . And many the like . I Give these Answers . 1. The object of your joy is not simply your afflictions : No , no man can delight in them alone , they ( indeed ) are grievous , as saith the Apostle . But your joy lyes in looking unto , what is the issue and event , the end and reward of your Tryals by them ; and that is it you are to Count the matter of your joy , and ALL IOY . To rejoyce in the thing , or the affliction it self , is one thing : And to rejoyce in the expectation of the event and issue , is another . Then Secondly , If you observe it , the word in the Text is favourable : Says he [ Count ] it all joy ; that is , esteem it so . He doth not say , you shall have all joy ( at present ) ; But though you have not , you may count it all joy , that is , you may reckon it [ as matter of all joy , ] as many Interpreters par●phrase the words , and so Reason yourselves into joy in your Judgements , and so esteem it all joy , Appretiativè , as the School speaks : though the passion of joy be wanting . Thirdly , Jesus Christ himself , when he did endure the Cross , and whilst he hung upon it , and likewise afore , whilst within the Garden , he was not in a joyous frame of Spirit , at that present , as to the passion of joy ; nay , his Soul was heavy unto death , that while : Yet it is said , Heb. 12. 1. THAT FOR THE JOY that was set before him he did endure the Cross , &c. And he therein is set forth as an example unto us , in the same verse , Let us run [ WITH PATIENCE ] the race that is set before us , Looking unto Jesus , &c. It is well , if you look to the joy set before you , as that which you certainly expect to come , although you want the Passion of joy in that which you expect to come . Fourthly , You may perhaps not rejoyce at present with great joy , yet afterwards through much exercise of Patience it may grow up in you . And this answer , the Apostle himself gives in that Heb. 12. Distinguishing between what for [ the present , ] and what for [ afterwards , ] in time , v. 11. Now no Chastning [ for the present ] seemeth to be joyous , but grievous : nevertheless [ afterwards ] it yieldeth the peaceable fruits of Righteousness unto them [ which are exercised ] thereby : And upon the hopes of that , he bids them to lift up the hands that hang down , and strengthen the feeble knees . Yet , Fifthly , Some Christians have had , and you may have actual joy at that present in the midst of your afflictions . These Two , great Tryals , and great Joyes , may well meet and stand together , in the heart at once , as in divers respects : For the Apostle hath reconciled those two , 1 Pet. 1. 6. Wherein ye [ greatly rejoyce , ] though [ Now ] for a season ( if need be ) ye are in heaviness through manifold temptations . That speech [ wherein ye greatly rejoyce ] reacheth and riseth higher then to an accounting it matter of joy , about what is to come ; but doth further absolutely , speak of joy for the present . And therefore to have the affection of inward joy it self greatly raised up ; and yet at that instant , in the same [ Now ] as he speaks , in outward respects , to be in heaviness , are compatible . And 1 Col. 11. The Apostle speaks of such a glorious power , accompanying the Saints in tryals , as shall work Patience and Long-suffering with JOYFVLNESS : And why else doth the Apostle , also say , Rejoyce in the Lord alwayes , and again I say rejoyce . He contents not himself to have said it once , as if to have them rejoyce , a little ; but he professeth to say it again , because they should rejoyce abundantly ; and this [ always ] and therefore in all times and in all conditions . Of the coexistence of which two himself proposeth himself an example : As sorrowful , yet alwayes Rejoycing . IIII. BRANCH . Some eminent Properties , or ADJVNCTS of Patience , which added , do make it , and its work , Perfect . § . WHen a mans Spirit is brought to doe these things with ease : so as he shall not need to chide his Spirit into a Patient frame , nor force himself into it . But like as Ezra is said to be a ready Scribe , Ezra 7. 6. that is , he was perfect at his work ; his heart was prepared for it , and inured to it , v. 10. Thus Patience hath had a perfect Work , when it frames the heart to a Readiness to those actings forementioned . Thus the Apostle , Acts 21. 17. I am not only [ ready ] to be bound , but I am [ ready ] to dye at Jerusalem , for the Name of the Lord Jesus . His heart was so fully prepared , as he stuck not at all at it ; yea , it was an heart-breaking to him , that his friends should offer to disswade him . What mean you to break my heart ? &c. 'T was his being inured to endurance , and Patience , that had begotten that Habit of it in him : his heart was not to seek for it . § . A second Adjunct or Property which adds a perfection to all these , is when the practice of it is DVRABLE , and hath some constancy in it . As first , Not by fits only . That was Jonahs fault . Oh he was a Broken humble man when in the Whales belly : but how outragious , when out ! In Moses , Patience had its perfect work , in respect of the constant exercise of that Grace : And therefore it was he had the honour to be stiled the meekest man on Earth : And truly it was not that meek●ess of his natural Temper ; nor meerly as a moral virtue in him , ●or which he is so extolled : though these might contribute thereto : But it was a Grace that was Spiritual in him , the Grace ●f meekness , and consequently ●f Patience , which the holy Ghost had wrought in him , and which he by sufferings had learned . And my reason among others , principally is , that he was a Type of Christ therein , according as Gods promise was t● raise up a Prophet like unto Moses ; Like , as in other Eminencies , so especially in this Grace ; for which as Moses is commended there , so Christ in the Evangelists ; and therein proposeth himself as an example , Learn of me for I am meek , &c. Now how CONSTANTLY did Moses , bear 〈◊〉 along with that perverse , murmuring , and rebelling Nation both against God and himself with an invincible Patience and still interceded for them and thus Christ doth with us , and for us . And although we rea● how Moses was , and could b● sometimes angry , yea , exceedin● wroth , as the words are , ( where●● I gave the collection out of Ainsworth ) yet it was often in Gods cause ; and still but so as the usual and constant frame of his Spirit was otherwise , for which he had that renowned denomination ; and never was greatly out , or overcome with impatiency ( we read of ) but once , Num. 20. 10 , 11. compared with Psal . 106. 32 , 33. Secondly , Patience is then perfect , when it continues to the end . As a Colour is said to be perfect , when 't is Durable , as a Dye in grain ; or as the Indy colours , which while the cloth remains , they ENDVRE . Now it is he that endures to the end , Math. 24. that shall be saved . You shall therefore find that unto LONG-SVFFERING , Patience is added in two several places , 1 Col. Strengthened unto all Patience and LONG-SVFFERING . Patience there respects the weight or grievousness and heaviness of the affliction , we are under : And Long-suffering respects the duration , and time . The other is in an instance of the Apostle of himself , 1 Tim. 3. 10. Thou hast known my long-suffering , charity , patience . In 4 Jam. 7. 'T is said of the Husbandman ( whose case is made the perswasive unto Patience ) he hath [ LONG ] Patience . This is a perfection indeed to bear long , and to the end . Be thou Faithful to death , Revel . 2. 10. To carry a great burden a quarter of an hour is an effect of some patience ; but to carry it a day , or more , or for a week , there is long-suffering ? Why is it said , that When you have done the will of God , you have need of Patience : but because , still , in the last part of your life , after an active life for a long while ran through , even then when you are near the promise , your patience may be then at last , most of all put to it . § . A third Property or requisite to perfect Patience , is , that it be universal ; which is either , when a man hath been every way tryed , and hath past thorow all sorts of Tentations : Or when he hath still come off with Patience in some good measure , in all those , wherein he hath been tryed , although his tryals have not been of all sorts . A mans natural Spirit will help him to be patient in some things , but in other things his heart is weak , and cannot bear ; Oh not such such a Cross , of any other . But it is certain , As GOD tried Abraham in his Isaac , so GOD will the Sons of Abraham , in what is dearest to them : and yet enable them to bear it , ( as I Cor. 10. ) and goe thorow therewith . Hence in the Epistles you meet with [ ALL ] added to Patience , and long-suffering , both when Patience is prayed for , as 1 Col. and exhorted unto , as 2 Tim. 4. 2. But though this universality is to be prayed for , and exhorted unto , as that which makes it perfect ; yet it is well , if in the great trials of our Lives , we come off with some Patience sutable ; and from henceforth resolve with endurance so to do ; and so much is expected : And it may seem strange , that many that should be able to bear great trials between GOD and them , with much quietness and submission , are yet easily disadvantaged , upon smaller occasions between men and them : For which some reasons might be given . IIII. Section . ALthough I have dispatched the subject I first intended , yet I find my self obliged to proceed a little further in the opening the fifth verse , in order unto a relieving against a great DISCOVRAGEMENT , which I know hath or may have been in many Readers hearts , whilst I have been thus discoursing these great things , about the Perfect Work of Patience , &c. And also to leave behind me , the most apposite DIRECTION , how to obtain this Patience , in the perfect work of it : and I will not goe out of my Text for these things , neither . An Exposition of the 5. verse . If any of you lack Wisdom , let him ask of GOD , that giveth to all men liberally , and upbraideth not , and it shall be given him . § . THe Discouragement , I know is , Oh how remote are , and have our hearts been , from this perfect work of Patience ! Which yet some Saints have in so great a measure attained , as those great examples given have shewn , both of Saints out of the Old and New Testaments : what then shall I think of my self for the present ? ( will such a Soul say ) or for the future , what shall I doe ? Why truly , GOD hath provided sufficiently in the Text for Answer to these Queries and Complaints of yours , whereby both to relieve you against your Discouragement , at your want of the exercise of these things : And also to direct you to the most proper and effectual ( if not the only ) means to obtain them . 1. As to this present Discouragement about your want , and so great falling short of this hitherto , ( which you are so sensible of ) Those first words in the Text [ If any of you lack Wisdom ] will be found greatly speaking to your relief therein . 2. As to a Direction what you should doe for the future to obtain it , those other words , Let him ask of GOD , point us to the most proper and effectual remedy and way of supply in the case . 3. With this great Encouragement added ; first drawn from the nature of GOD , [ Ask of GOD that giveth to all men liberally , and upbraideth not ] Then seconded with this Promise , [ And it shall be given him . ] Of these three HEADS of what follows , briefly . I. To the Discouragement , § . THe opening of these words [ If any of you lack Wisdom ] will greatly conduce to ease your heart as to that : The effect of which , is , that the Apostle plainly supposeth , that true believers may both , really , and in their own apprehensions especially , be found greatly lacking in point of Patience when Trials doe befall them . And this I am sure hath reason to relieve you in what is like to be the great discouragement that usually falls out . This to be the supposition of the Apostle , is made good by opening four things . 1. That by Wisdom , here , is plainly meant Patience ; together with the perfect Work of it , which he had spoken of . 2. That he speaks this unto those that were true believers . [ If any of [ You. ] 3. How it may or can be said , that true believers , who have all Grace and the principles thereof in them , to lack such or such a grace . 4. The intimate reason and occasion , upon which the Apostle utters himself in this supposition , [ If any , &c. ] § . For the first , Wisdom , sometimes is taken largely for all Grace and gracious actings , whatsoever : Sometimes strictly for a particular Grace . To find out the difference of which , the measure is to be taken from the scope of the place , where either of these is mentioned . Now wisdom , in this place , is to be taken strictly , that is , for that particular Grace , or piece of gracious Wisdom , whereby to know how to be able to manage a mans self under Trials , especially great , sore and sudden ones , Patiently : ( which is done when we have taken in , and digested by Faith , such principles as our Christianity affords ( plenty of ) as grounds , that instruct , and enable the Soul , joyfully to entertain such Trials and Tentations , and to endure and goe thorow them , with a constancy of joy ) . For look as the word [ Grace ] is taken , either strictly or largly , that is either for all Grace , and yet again for any or every particular Grace , each of which are called Grace also : As ye abound in every Grace , so ye abound in [ this Grace also ] . Thus , All Grace is called Wisdom in a large sense , ( as usually throughout the Book of Proverbs , ) But withal , a particular Grace is called Wisdom too , as the third Chapter of this Epistle , ver . 13. shews . The Grace of meekness , shewn in speech , and conversation , he stiles it [ meekness of Wisdom ] or a wise meekness , or a meekness accompanied with , and proceeding out of wisdom . And thus Calvin , and most others , understand wisdom , here , in this my Text , of this special Grace : The scope and coherence with the former words carrying it thereunto . True Patience being from such a Wisdom , as whereby the Soul hath the skil and ability to manage a mans self patiently under Tentations , to such an issue , as that Patience should have a perfect work in us ; and unto this , it is here to be restrained : For this Grace , it is , he had been , and still is discoursing of . And there is a special and more peculiar reason , why this skill of Patience should be stiled Wisdom , in a more eminent sense . For what he had before uttered of rejoycing in afflictions and tentations , and exhorted unto , that Patience should have it's perfect work ; these things being the hardest lessons in Christianity , do there fore need and require the highest principles of Divine Wisdom , both Doctrinal and Practical , to be deeply inlayed and fixed in the Soul , so as to bow and frame the heart unto a real practice , and willing performance of such Dictates , and conformity thereunto . For then it is that knowledge is tearmed Wisdom ; and for that reason it is , that our whole Religion is stiled Wisdom , because it rests not in bare Notional knowledge , ( which is a differing thing from Wisdom ) but makes men proportionably wise , to the practise of the things , in which it instructs . And particularly , this skill of renduring Tentations ( such as hath been described ) doth deserve this stile more eminently , for it so far outvies , and is above the sphere of all Principles , whether of Philosophy , or what other profession , or professors of Patience whatsoever , who whilst in a sullen Patience ( for all of theirs was no better ) they professed to be wise , they became foolish : and Christianity infinitely out-shoots them in what they most gloried in . § . Secondly , That he speaks this to them whom he supposeth true Believers , and unto them as such , is evident : Although at the first blush ( as we say ) the words would seem to poynt at and speak to unregenerate men , who wholly want all true wisdom and grace : and so the drift should be an intended Direction to , or for such , to seek true Grace , which they lack , at the hands of God , by Prayer . But the Coherence manifestly shews , that he speaks to such , whom he supposeth to be already true Believers : For in the next words , he exhorts the same Persons , whom he speaks to in these words , to ask in Faith ; and therefore supposeth them to have true Faith already , whom he directs this Exhortation unto . And otherwise it had been more proper , yea requisite to have exhorted them ( if he had intended it of unregenerate men , ) first , to seek Faith it self , and then out of Faith and in that Faith to seek for this Wisdom , or Grace of endurance . And again he speaks to them that were Brethren ; so he calls them . And in this passage , says ; if any of [ YOV ] and such , who being true professors of Christianity were exposed unto those sundry Tentations from persecutions , especially : And 't is such , also whom he exhorts to count it all joy , &c. and here to ask a Wisdom of GOD , whereby to be able to suffer for their holy profession . Furthermore , this Wisdom lying in Patience having its perfect work in them , it supposeth the persons such , as had some Work of Patience , and of other Graces begun in them already . And indeed , to have exhorted Vnregenerate Men , that were as yet utterly destitute of all Grace , and so out of harms way , as to any sufferings , for the Gospel ; and to direct them to make this the first of their addresses to GOD , and of their requests , that they might be able to endure Tentations , and that Patience should have a perfect work in them ; and so to have taught them , that , which is the hardest lesson in Christianity , afore ere they had learnt the first letters thereof , this had been utterly improper , and a lesson at too great a distance , for men in their Natural state , first to learn. Thus much for the PERSONS , viz. That he speaks it unto men already Regenerate , and supposed in the Faith. § . The third thing Proposed , was , How it could be , he should speak in this manner of Believers , that they should lack this Grace of Wisdom ; whenas , if such , they must be supposed to have all true Graces in them : why then should he yet say , even of them , If any of you Lack , &c. Answer , This expression , to say , such and such a Christian , [ Lacks ] such or such a Grace , is not uncouth , nor unusual in the Scriptures ; when he , ( or they ) have wanted the EXERCISE of it . For though Christians doe receive the Principles of all Graces , as 2 Pet. 1. 3. yet they may neglect to stir up all graces , or may have been disused to the exercise of some . Why else , and to what end doth the Apostle in the same place stir them up to add Grace to Grace , as in verse 5. And in those cases , a Christian may be said , yea charged to lack that Grace or Graces , which he wants the exercise of . For so in the same Chapter , ver . 9. speaking of a Dozed negligent professor , though true , he useth this very language of him , He that lacks these things ( as I have elswhere opened that Scripture ) ; For Idem est non esse , et non uti : 'T is all one for a thing not to be , and not to be used , when the being of a thing is wholly ordained for use and operation : Now such a thing is Grace ; and such a thing if not used , is as if it were not . And the opposition that is between adding Grace to Grace , v. 5. ( that is the exercise of one Grace after another ) & the lacking Grace , in that v. 9. evidently shews , that phrase to be so understood , not of the utter want of the Grace , but of the exercise . § . The Fourth thing is , The intimate Reason or occasion , whereupon the Apostle doth utter himself in such a supposition [ If any of you lack . ] This will appear by considering these three things . First , In respect that the had exhorted to so hard and difficult a Practice : to Count it all Joy , &c. Which requireth such high principles , to be drunk in , about the good and benefit of Tentations , in the issue and end of them ; which principles must also have been thorowly concocted in their hearts , first , who shall attain to this . And Secondly , There being many poor Souls ( as of such that were weak , and some New Converts ) amongst them , whom he wrote to , who might and did then ( as many now-a-days , that yet are sincere-hearted ) in the sense of their own weakness , find and apprehend themselves so far off , and remote from such high principles , and attainments ; and therefore upon his thus discoursing , were like to be utterly discouraged ; thinking with themselves , ( judging themselves by the present frame of their infirme Spirits ) both that their hearts had never yet , nor would ever be wrought up to this Pitch . What to count it all joy ! ( think they ) is that it , you exhort us unto ? Alas ! our hearts tremble at the very thoughts of entering into such sudden , and so great tentations , as you here forewarn us of And of all graces else , it is this , of a Patient suffering frame , and strength of ● Spirit thereto , that is and hath been our want . This is it [ WE LACK ] nor doe we know how to mannage our selves wisely , under such Trials ; so as to glorifie GOD ; yea , and not shamefully to dishonour him : Nay , if we should fall into such trials , and sufferings , we are liker utterly to fall away under them , rather then to rejoyce , when we fall into them . Further , Thirdly , There might be many strong Christians ( as to the active part of the life of Christianity ) who yet might be to seek as fresh Souldiers , at the first , when such trials come unexpectedly , and thick and threefold upon them ; and that they fall into them as down-fals and Precipices . ( And in this dreadful a manner he had set them out to them , as impendent on them , as was opened ) And even such Christians being surprized , might be at a loss at first , in respect of that Confidence of Spirit to bear them , till by Prayer and Faith recollecting themselves , they should anew obtain or regain this Wisdom . Even strong Christians are apt to be stounded at first , as men are with a greatblow , and cannot well stand or keep their ground . Now unto such ( either of these ) doth the Apostle in this Language [ If any of you lack ] apply himself ; and therein speaks to their very hearts : But especially to the first sort of weak Christians . And indeed speaks their very fears , and most inward thoughts and apprehensions , they had or might have of themselves : And so utters their misgivings of heart in their own Language . Oh I lack these things , says the Soul : [ If any of you lack ] says the Apostle . And it is no small comfort to such , to hear an Apostle , from the immediate inspiration of the Holy Ghost , to suppose , that very true and sincere Christians may thus be lacking , and thus surprized . Thus as to the Removal of their main Discouragement , which was the first thing proposed . II. THE DIRECTION . Let him ask of God. HAving thus spoken their hearts , as to the fears & apprehensions of themselves in respect of their falling short , of this high duty of Joy and Patience , &c. He now DIRECTS them to the most proper and soveraign MEANS , for the obtaining of it , of all other , and that is faithful instant PRAYER . [ Let him ask of God , ] &c. And herein also he speaks the hearts of all true Christians also , even of the weakest : whose refuge in all their wants is to cry to God , for a supply of what they lack : especially , when they feel or are apprehensive of their lack , and want in any Grace , that should help them in time of need . And look what effectual supply of this Grace in Tentations , all the Apostles perswasions alone , would not have effected , That , Faith venting it self , in constant and fervent Prayer , will bring in and obtain ; and their hearts will in the end , be raised and wrought up unto : So as they shall be able to abound in this Grace also . Weak Faith , when it cannot find in its heart to suffer , or so much as to enter into trials , can yet pray ; and so doth beg with desires unutterable , to have this Grace , to be able to suffer these trials , in this joyful manner , as the Apostle exhorts unto . And the weak heart continuing so to pray and importune God , in the end , THIS shall be given him : As here he promiseth . I shall not enlarge on this further : For when an Apostle shall single forth a MEANES , And that One single One , whereby to obtain any eminent Grace one needs , that means ought to be with all diligence put into use and practice : and so there needs no more to urge it . Only observe how in this directive part , he puts them not upon praying , chiefly to have Tentations and trials averted , or kept of ; nor to ask deliverance out of them , ( though that is lawful and may be done : ) Not a word of these , in this his exhortation : but he draws the main , and great intention of their Souls , unto praying for Grace , how to be patient and joyful , &c. This as to the direction . III. HIS ENCOVRAGEMENTS TO PRAY . § . HIs ENCOVRAGEMENTS , That by seeking , a believer shall obtain , are drawn , first , from that gracious wont and disposition Of God , that giveth to all men liberally , &c. As being a God , 1. [ That giveth to all men . ] And this also is to be limitedly understood , of all those men who thus doe , have , or shall apply themselves unto God by faithful and importunate Prayer . For he had said first , Let him [ ask ] of God : And therefore Gods [ Giving ] here , must be supposed to be a giving to him that asketh . Again , although it be said , that Faith works Patience , yet it is prayer , that fetcheth and brings down the power from God into the heart , that works both Faith and Patience , and all . Prayer is the Midwife , by which , Faith the Mother , brings forth Patience in the heart . II. His gracious disposition in giving , is further set out . 1. That he giveth liberally . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both signifies a free hearted giving , in a pure way of simplicity of heart ; as being neither moved by any respect in us , as of worthiness , or the like : But singly , and simply out of such motives and considerations , as are in his own heart , and which his own great and gracious divine Nature prompts him to : FREELY . We generally use to say , [ out of his free Grace , ] which comes all to one , with the import of the word , which the Apostle useth here . Therefore make that Grace , as thy plea to him in thy Prayers for it , or whatever else thou seekest at his hands . 2. It signifies largely , abundantly , liberally , [ RICHLY ] as the word is used in 2 Cor. 8. 2. And so translated there . You have both in that passage of Davids , 2 Sam. 7. 21. According to thine own heart ( there 's freely or simply ) hast thou done all these GREAT things . ( There 's Liberally . ) AND VPBRAIDETH NOT. THat 's a second property or disposition in God & his giving : The sense where of is , First , that when he hath given liberally , never so often , nor so much , yet he upbraideth not , as men are wont to doe . Among men , he that is most liberal , yet if the same man he hath formerly given unto , will come often to him to be relieved , in the end he ( at least ) will excuse himself , or else say , Why do you come so often , thus again and again ? Which is a tacite and implicite way of upbraiding or insinuation of foreg on benefits . Surely , Calvin , and Aestius , from him , have hit it : who put this scope and drift upon this Clause , That no man should be afraid , or solicitour to come , though never so often , to this free and generous Giver : nor be discouraged within himself , that he should need to come so often to him ; nor forbear to continue his incessant importunities , though it be never so long a time , ere he obtains . And thus understood , it is as if he had said , God is so free , so simple-hearted and liberall in giving , as the oftner you come , the welcomer ; especially when for Grace : yea , HE hereby inviteth us of his own free heart to come alwayes ; to ask , and pray continually and incessantly , as that Parable , Luk. 18. 1. made on set purpose , shews . So then , a frequent , constant , importunate continuing in prayer to obtain , is hereby exhorted unto . A second scope in his adding this clause , is , That though we find , that God doth indeed upbraid impenitent men for their sins ( as Christ those Cities ) yet he never did , or ever will do any sinners , in this case wherein it is proposed , namely , when they shall come and humble themselves for their sins , seeking for more Grace , to help in time of need against their corruption ; and this , much rather then for deliverance from or out of troubles : in this case , he will not twit them with any of their unworthiness that hath been past : He will pass by their iniquity , and not upbraid them . And this is a great encouragement indeed . For the guilt of sin , and former ingratitude , do above all things , deter men , from coming to God , least He should remember their iniquities , and upbraid them , with them . And it shall be given him . HE follows and confirmes this hope of obtaining with this sure and certain promise [ And it shall be given him . ] For when the Souls of men , being made thorowly apprehensive of their own wants of a Grace , are carryed forth ( to choose ) to seek for Grace , or such or such a gracious disposition , and that before , and above all deliverance out of the trials they are in ( as was afore observed , the Apostle had directed ) : In this case , God that is the God of all Grace , is the most ready giver of Grace , that he is of any thing else . There are no requests more pleasing to him , or that suit his divine , and blessed disposition , so , as THIS doth of praying for Grace as thus stated . For the bestowing and giving of Grace , thus prayed for , doth tend , above all things else , to the glorifying of himself : And it is the ayming thereat , that must and doth carry out such an heart , to make this , to be the Top and Chief of its most earnest petitions . The God of Grace , is the most free of Grace . Thus Christ sayes , If ye then , being evil , know how to give good gifts unto your children : how much more shall your heavenly Father give [ THE HOLY SPIRIT ] to them that ask him ? Our Apostle hath also told us , that though the Spirit that is in us lusteth to envy , that yet God gives more Grace ; that is , a counterpoise of Grace unto that lust , unto all them that humbly seek for it , as Chap 4. 5 , 6 , 7. Do ye think that the Scripture saith in vain , the Spirit that dwelleth in us lusteth to envy ? But he giveth MORE GRACE . He resisteth the proud , but giveth Grace to the HVMBLE . § . I shall now go forth of my Text , but to fetch in one thing . I observe when the Apostle particularly comes to that part of his Prayer made for the Colossians , that they might have all Patience and Long-suffering with Joyfulness ( which exactly agrees with what is the matter exhorted unto in this Text ) He implores the GLORIOVS POWER OF GOD , in these words , 1 Col. 11. That ye may be strengthened with all might [ ACCORDING TO HIS GLORIOVS POWER ] unto all PATIENCE and LONG-SVFFERING with JOYFVLNESS . And to draw and fix your hearts on this Glorious Power of GOD , and point your prayers thereto , is the thing , which I mean & intend . And indeed the consideration of this one thing will have a general influence into ALL those three Heads , have been treated of in this last fourth SECTION . As first , It may be no great wonder if many of us have been so deficient , and LACKING in this Grace : For it is not an Ordinary Power , such as in ordinary walkings holily , doth assist us , but a GLORIOVS Power is requisite to perfect this Grace : which argues this to be so difficult an exercise above any other ; and that our Natures are infinitly remote from it , of our selves ; which we not minding , nor considering , have not perhaps , with answerable vehemency implored the aid of so Great a Power . And secondly , This gives us a clear reason , why prayer , of all other means should be directed by the Apostle , and extraordinarily set upon by us , as the most effectual , yea , as an only means to obtain this . For seeing that Power lyes out of our selves , in GOD , which must effect this in us ; then surely nothing can be judged so prevailing as Faith and Prayer , which are the Graces in , and by which the Soul going out of it self , in a sence of its utter insufficiency , supplicates the Grace in Gods heart , to exert this power , of his good pleasure ; and so do draw it forth , and bring it down into the Heart . And then thirdly , This gives us the highest encouragement , that we may obtain this perfect work of it ; however remote from it , the present temper of our Spirits may seem to be to us : Seeing that no less then such a glorious power is requisite to effect it in the strongest Christians ; And a power so glorious is able to work it in the weakest . Let us Pray therefore with all vehemency , for our selves , as the Apostle did for those Colossians , that this glorious power may come upon us , and strengthen our inward man , ( as 't is elfwhere ) with all might , which might in us , is the effect of that power in God , as the cause . For as this Patience is to be an [ All Patience , ] or else it hath not its perfect work : so this MIGHT , it must be an [ all might ] you must be strengthened with , unto such A Patience , of you will not be perfect at it . That MIGHT you had in such or such a Triall will not serve to strengthen you against the next triall that shall come : But you must still have a new speciall might for every new triall . Your dependance , therefore is great upon God , for this perfect work of Patience : And yet your encouragements are great . For as it must be , that , if God will please to strengthen us , under any great unusual Tentations , that he should put forth no less then this [ Glorious power : ] So we have heard , how , in our Apostle , he hath promised , he will give it ; and give it freely and liberally to them , that make it their main , constant , earnest business , to ask it : And therefore , his Grace ( if applyed to ) is engaged to put this POWER forth . It cannot but be a great support , to a weak heart , that finds it self so remote and distant from such a work of Patience ; and weak also in comparison of finding such an inward might , that it should have Ground and Cause to think and to believe , that Gods glorious power is engaged most sreely , to be abundantly and readily put forth , if continued to be sought unto . Why , this ( says the weak heart ) will do it : namely , this glorious power : And I have found by some Tryals already , that the strong God and a weak heart will be too hard for any thing ; yea , for the whole World. And therefore , when you think your present trials , that are come upon you , far greater then you can bear , think withall of the glorious power of God , that is at hand to help you . 'T is a great word , That , his [ GLORIOVS POWER ] : A greater attribute could not have been named or found out for our comfort . And is a word of vertue , force and power , to hearten to , or against anything whatever . 'T is true , thy present trial may be , and is above that in ward strength , which serves and hath served hitherto , to act thy graces , in thy ordinary walkings with God , holily and sincerely . A child may by its ordinary strength be able to walk up and down a room , by stooles ( suppose ) supporting it , without any other extraordinary help : But if it be to goe up a pair of Staires , the strength that enabled it to these lesser performances , will not be sufficient thereunto : He must be carryed and held up in the arms of one who is strong and mighty . And so it is here . That other part , of our Christian obedience , the active ●ife of a Christian ( prayed for by the Apostle in that place to the ●olossians also ) whereby he walks ●ruitfully , &c. as in the seventh ●erse of that chapter , requires indeed Gods power , for by it , it is , we are kept unto Salvation , all-a-●ong : But when it comes to Pati●nce , and Long-suffering , and ALL PATIENCE ; and that such ● trial comes , as will try all Pati●nce in you , then it is He makes ●ention of that glorious Power , ●nd not afore : For it must be no ●ess that must go to that , then Gods GLORIOVS POWER . And ●he promise therefore is ( in such case ) that the SPIRIT OF GLO●Y shall rest upon us , and not ●he Spirit of Grace only , as I Pet. 4. 14. Relieve and comfort therefore your selves with these things , and specially with this : That as your trials abound , so this glorious power of God will abound also , towards you , for your support . AMEN . FINIS . Some Slips and Omissions . PAge 4. Line 11. For strongest , Read strangest . Page 18. Line 15. After to Patience , Read Let Patience have but its perfect work , and that alone will make you eminently perfect . And his scope , &c. Page 24. line 25. For And they , Read And now they . Page 58. line 16. After In the world , Read Which he had reckoned up . Page 90. line 21. After Discouragement , Read For this cause we faint not . Page 99. line 9. For Sp●ritual , Read In Glory . Page 106. line 1. For But yet for all my , Read But for all he knew my . Page 109. line ult . Read His meaning further A. Page 111. line 18 After So long , Read The Lord gave , and the Lord hath taken : Blessed , &c. Page 119. line 12. After Sums up , Read The Frame of his Spirit . Page 131. line 20. Read Vnto Patience , LONG-SVFFERING is added . Page 148 Margin . For Toibi sibi tentum , Read Tr●bui sibi sensum . Notes, typically marginal, from the original text Notes for div A41527-e90 Job 7. 18. Psal . 37. 13. Ps . 44. 22. Jer. 29. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same word here , and there . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id per quod sit explaratio , Grotius in Verba : and so it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes the issue , the experiment , or fruit upon tryal ( see the same Grotius on Rom 5. 4. ) even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● Cor. 8. 7. Psal . 89. 15 Pf. 40. 8. Heb. 10. Rev. 1. 9. Patientia it a Dei rebus proposita est , ut nullum prae●eptum obire quis possit à Patientia extraneus . Tertul. De Patientia . Mat. 5. 47. Eclesiast . 9. 10. Mat. 5. 12. The Description of Patience Admonet Victores omnium Tentationum fore , qui Deum amant . Nec aliâ de ●●usâ nos animo defici cum tentamur , nisi quia prevalet MVNDI AMOR. Calvin : in Verba . Omnes virtutes certant , sola Patientia vincit & coronatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 55. 12. Heb. 5. 〈…〉 habet vim quietativam . Psal . 51. * See Piscator and the Dutch Annotat . And the Ground why it may be so judged , is the conformity which these pass●ges in the Psalm , verse 8. Make me not the REPROACH of the foolish , and this specially , v. 9. I opened not my mouth , because THOV DIDST IT , doe hold with that story , 2 Sam. 16. 10 , 11. When Shimei did curse him , upon occasion of which , David , simularly , spake thus . The Lord hath said to him , curse David ; Who shall then say , wherefore hast thou done so ? Let him alone , THE LORD HATH BIDDEN HIM . Which is just as here [ THE LORD HATH DONE IT . ] 'T is such a phrase as when Christ says I know you not . Heb. 12. Sapientiae nomen ad circumstantiam praesentis Loci restringo . Calvin in Verb. Siquis vestrum non potest intelligere V●ilitatem Tentationum , postulet a Deo toibui sibi tentum . Beda in Locum . Cum dicat omnibus , intelligit , qui Petunr , Calvin in Virba . NECEXPROB●T ] Hoc additum est , Ne quis deum sepi us adire metuat ; ●ui ex Hominibus maximè sunt Liberales , rametsi identidem quispiam juvari se postuler , priora beneficia commemorant : at que ita excusant IN POSTERUM . Calvin in verba . Vel certe ideo addit nequis deum sepius adire vereatur ( Calvins very words ) nonne enim dicit , jam toties dedi ; quid adhuc me obtundis ? Ut solent homines , etiam qui maximè sunt liberales ( Calvins very words again ) Sed Deus ut est Fons inex●austus ita ad dandum , modo pet●ssicut oportet , paratissimus , imo i●●e ultro nos invitans ad semper petendum , &c. Aestius in verba . 1 Head. 2 Head. 3 Head. Ephes . 4. 17.