Patience and its perfect work under sudden & sore tryals

II. Branch of the III. HEAD.

I Come secondly to POSI∣TIVE ACTS, and work∣ings of Patience, which are ma∣ny. To begin with the lowest, and so rise to the higher.

§. 1. Patience includes, and comprehends an Act of [WAIT∣ING] upon God, and his good plea∣sure. 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 Mo∣ther,

with an expectation of an∣happy issue. 5. Jam. You find waiting involved in Patience as an eminent act thereof, v. 7. Be [patient] therefore, Brethren, un∣to 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. ƲNTIL he plead my cause, and execute judgement for me, &c. v. 9.

2. It is a waiting with quiet∣ness. And that's Patience work too. Patience is not an enduring simply by force, (which we call patience per force) but with quiet∣ness. In the third of Lament. the

Church, in her doleful condition, expresseth the actings, and workings of her own soul: Al∣though 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 * 1.1 [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 accom∣panies

it, 1 Col. 11. [Strengthened] with all might unto [all Pati∣ence] 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 dis∣couragement. 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 dis∣couraged

[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 menti∣on 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 menti∣oned. 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; [BECAƲSE THOƲ DIDST IT.] Then, when he confest his sin of Bathsheba, and murdering Ʋri∣ah, 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 * 1.2 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 occasi∣ons of that Psalm.) * 1.3 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, [be∣cause thou hast done it.] And though he confesseth, that he was in a fume at first, notwith∣standing 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 sub¦mission 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: BƲT IF HE THƲS SAY, I HAVE NO DELIGHT IN THEE: [BE∣HOLD HERE I AM, LET HIM DOE TO ME, AS SEEM∣ETH GOOD ƲNTO 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 sup∣position, a Godly man can make to himself, of all other: so per∣fectly did his will apply it self to God his will. He had pro∣fessed 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 a∣bout 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 humili∣ation and submission is yet ex∣pressed. 'Tis a farther humilia∣tion 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 like∣wise in those places cited of him, out of Samuel, he had hope con∣cerning 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 delive∣rance where in his hope lay, in v. 8, 9, 10. And thus when Shi∣mei 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 pri∣mitive 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, [ƲNTO THE COMING OF THE LORD.] Behold the Husbandma•• waiteth for the precious fruit of the earth, and hath long Pati∣ence for it, till he receive the ear∣ly and latter rain. Beye also Pa∣tient, 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 simili∣tude of the Husbandmans wait∣ing for the harvest declares thus much, v. 7. Behold, the Husband∣man 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 compari∣son, They sow precious seed, and they goe weeping (as loth to part with it) but shall return rejoyc∣ing, 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 Hus∣bandmans Hope (which is the A∣postles similitude.) And as to the Christians hope, I understand by the early and latter rain, accord∣ing to the course of the simi∣litude, to be signified, those illap∣ses 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 Pa∣tience 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 Pro∣mises: Still you will need Pati∣ence, to your very last. We use to speak the same, to a man, whose case is remediless, y'ad need of Patience; for your con∣dition is not like to be bettered. These had suffered the spoiling of their goods already, v. 33. and had endured a great sight of af∣flictions (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 pati∣ently 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 re∣compence 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 Pa∣tience 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 chil∣dren, &c. had their full ac∣complishment, and the sad ti∣dings

thereof had filled his eares, and heart, (chap. 1.) by mes∣senger 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 wor∣shipping 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 con∣tain 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 Sove∣raignty, 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 'twas 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 graci∣ous

dispositions, some way or o∣ther.) And to adore God (which was most suitable to this conditi∣on 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 Princi∣ple, all along, although he did grow very unquiet, when his Sins, and Gods wrath came in up∣on him. Yet however impatient he otherwise were, he still after∣wards 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 pro∣fesseth 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 ap∣pointed for me: (What is my Lot from him, (as this was) I must take it, and submit to it: And Ma∣ny such things are with him: Many such strange and wonderful un∣usual 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 emi∣nent speeches, wherein he ex∣pressed his Patience, which the Scripture commends it for; and in the issue of his worst fits, we find him still adoring, and sub∣mitting 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 as∣sume 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 re∣turn: 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, be∣fore

the Lord, I am less then the least of thy mercies: I am not wor∣thy 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 hum∣bled, 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 di∣vest 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 can∣not answer him ONE OF A THOƲ∣SAND. And yet more deeply and expresly, v. 20, 21. If I JƲSTIFIE 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 * 1.4 there adds; that is, I look at no∣thing in my own Soul, I utterly renounce all in it; yea, I would despise my life, that is, all that ho∣liness 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 him∣self.

We find other Saints in their distresses to have been patient in the sense of their Sins. I might instance in David, how he hum∣bled 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 immediate∣ly

follows, v. 9. So the Church, 7 Micah 9. I will bear the indig∣nation of the Lord, for I have sinned against him.

A third Act comprehended in Jobs worshipping God, is his blessing God, as his words there∣with also uttered shew: which blessed frame and disposition of Spirit, his Faith by Patience had wrought, in him upon this occa∣sion: 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 af∣forded 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 ne∣ver 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 con∣dition be, still there is matter of thanks, and so of blessing God.

Notes

• * 1.1

  〈…〉〈…〉 habet vim quieta∣tivam.
• * 1.2

  Psal. 51.
• * 1.3

  See Pisca∣tor and the Dutch An∣notat. And the Ground why it may be so judg∣ed, is the conformity which these pas∣s••ges in the Psalm, verse 8. Make me not the REPROACH of the foolish, and this specially, v. 9. I opened not my mouth, be∣cause THOƲ 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.]
• * 1.4

  'Tis such a phrase as when Christ says I know you not.