Patience and its perfect work under sudden & sore tryals

III. Branch of the II. HEAD.

THE FRUITS OF PA∣TIENCE.

THese, the Apostles tearms, the Peaceable quiet fruits of * 1.1 righteousness, which Chastning yieldeth, after ye have been ex∣ercised thereby; and that is through Patience gained by those afflictions.

§. The 1. Fruit, it works content∣ment: an holy contentment: And that adds a perfection to the O∣ther 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 learn∣ed it, as Christ learnt his obedi∣ence, 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 bel∣ly thou fillest with thy hidde•• treasure. But to be content is an∣other 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.) 'Tis 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 pre∣sent condition, as that, which is best for him; as being that, which out of Gods judgement and wis∣dom

is allotted to him: He so, bends his Will unto such a cor∣respondency 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 con∣tentment is great gain. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated Content∣ment, 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 sup∣plyed from what is within. The words of that verse are, And God is able to make all Grace a∣bound towards you, that ye always having all self-sufficiency in all things, may abound to every good

work: which let us consider.

'Tis true, that in the Word [all Grace] he includes an out∣ward Grace, of giving such an a∣bundance of external Blessings, as they might [alwayes] and [in all things] have enough for them∣selves, 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-suf∣ficiency] in a mans own heart, as without which, they would never have satisfaction at home, much less an heart to scatter a∣broad: but a mans Natural self-un∣sufficiency (as oppositely I call it) would make his heart clung and narrow, never contented in him∣self, much less abounding to o∣thers, 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 Corrola∣ry

(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; Compara∣tively, either unto what himself once had (which is the case of many a good Soul now) Or un∣to 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 ut∣terly upon that inward Grace spoken of, or that inward frame of Spirit, which this Grace com∣poseth 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 com∣fort the Saints, that were in a scant and bare Condition, as to this World, as the Coherence of verse 6, 7, 8, shews, GODLI∣NESS with SELF-SƲFFI∣CIENCY (says he) is great gain, (even virtually as much, yea in∣finitely more then gaining all the World, as Christs speech is) which moreover is spoken with a Con∣nexion to these words: For 〈◊〉〈◊〉 brought nothing into this World, And it is certain we carry nothing ont. 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 learn∣ed thus to be as Content when he wanted, as when he abounded And in this frame we find, else∣where,

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 conclusi∣on, v. 10. he sums up all in this. As SORROWFƲL, yet al∣wayes REJOYCING: [As poor] yet making many rich: As HAVING NOTHING, YET POS∣SESSING ALL THINGS. In which few words he compendi∣ously speaketh, what either out of that to the Corinthians 9. chap. I have now insisted on, or that Paradox in my Text doth a∣mount unto. For those words [as sorrowful] in respect of divers Temptations [yet alwayes re∣joycing], 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 al∣wayes, and in all things. But then his [being poor, yet making many rich] Therein he exceeded and transcended, what they, or a∣ny 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 possi∣ble and attainable, that a Christian may in the want of all have an all-self-sufficiency: su∣per abounding the fulness of him in outward things, who abound∣eth most. And all this was the fruit of his Patience, and continu∣al 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 A∣postle in my Text speaks, you ••hall want nothing, even in out∣ward 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 JORFƲLNESS. You have it also in the Text, 〈◊〉〈◊〉 it all Ioy, &c. And Rom. 5. 8 [We glory in Tribulations] know∣ing that tribulation worketh Pa∣tience.

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 a∣lone, 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 ano∣ther.

Then Secondly, If you ob∣serve 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 ma∣ny Interpreters par••phrase the

words, and so Reason yourselves into joy in your Judgements, and so esteem it all joy, Appretia∣tivè, 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 en∣dure 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, Look∣ing unto Jesus, &c. It is well, if you look to the joy set before you, as that which you certainly ex∣pect 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 be∣tween 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 [after∣wards] 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 tem∣ptations. That speech [wherein ye greatly rejoyce] reacheth and riseth higher then to an account∣ing it matter of joy, about what is to come; but doth further ab∣solutely, speak of joy for the pre∣sent. 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 try∣als, as shall work Patience and Long-suffering with JOYFƲL∣NESS: And why else doth the

Apostle, also say, Rejoyce in the Lord alwayes, and again I say re∣joyce. 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 re∣joyce abundantly; and this [al∣ways] and therefore in all times and in all conditions. Of the co∣existence of which two himself proposeth himself an example: As sorrowful, yet alwayes Rejoycing.

Notes

• * 1.1

  Heb. 12.