A Chain of Graces Drawn Out for Reformation of Manners, Tract · Chapter 6
CHAP. VI. Of Patience.
ANd to your temperance, Patience. Becauſe a Chriſtian is not only ſubiect to the euill of ſinne and temptation, againſt which hee muſt arme himſelfe with Temperance; but alſo vntounto the euill of affliction for doing well; therefore the Apoſtle wills him to adde vntounto temperance, Patience. This, Auſtin calls magnum Dei donum aAuguſt. lib. de Patten. c. 1.: A great gift of God. Patience is of continuall vſe to Chriſtians. It is as bread, or ſalt, which they cannot make one good meale without. For the orderly opening and handling of this point, we muſt firſt diſtinguiſh of the word; and afterwards deſcribe the thing it ſelfe.
The word is vſed ſometimes foreign, abuſiuely, and improperly: and ſometimes foreign, properly, for that which is patience indeed.
The word abuſiuely vſed is taken in a fourefold ſenſe: ſo as we may ſay, there be foure ſorts of Patience, that are all counterfeit: viz.
1. A ſinfull patience, which makes a man to beare what hee ought not. Whether it proceeds from lazineſſe and careleſneſſe, ſuffering himſelfe by lewd companie to be drawne on into the ſnares of the deuill, as the aſſe to the yoke without reſiſtance or diſlike; which honeſt Iohn Gerſon termed patientiam aſininam, an Aſſe-like patience: or whether it come from a voluntarie reſolution to beare ſome things which himſelfe impoſeth without any command from God. Such is the patience of Baals Prieſts, and their Apes the Papiſts, the one in launcing, the other in whipping of themſelues. This is hypocriticall Patience, which they hauehave borrowed from ſome Mountebanke.
2. A Stoicall patience, which makes a man, out of an opinion that he ſhould be foreign, void of all paſſion, to ſhew himſelfe inſenſible of any thing that doth, or may befall him. This is no virtue, but a ſin that ſtocks vp naturall affections by the roots; and makes a man vncapable of profit by any croſſe.
3. A cuſtomarie Patience, whereby a man long vſed to beare, is inſenſible of bearing. Like the bordering inhabitants of Nilus, who by long cuſtome are not moued at the hideous noiſe that the fall of that water makes, enough to aſtoniſh any other man. Or like ſome Mill-horſe, that by long vſe, is not troubled at his drudging walke. This is not Patience, but a brawnie hardineſſe.
4. A naturall Patience, whereby a man out of the ſtrength of bodie, or naturall conſtitution, is able to ſuffer many croſſes without ſinking vnderunder them. So yee ſhall hauehave ſome men that will draw faire eſtates through their throats, and lie at the barrell, weeke after weeke, till all be ſpent, and runne ſo farre in debt, they cannot ſhew their heads; yet then can be as Iouiall as if they ailed no ſuch thing, and deſperately reſolue not to be moued at it: and if you aske them, why? they hauehave their anſwer ready, Sorrow payes no debt; neuer thinking of Gods hand vponupon them in this diſtreſſe, which he requires them to behold, and to be humbled by it. Which, if they will not; he will proceed to bring vponupon them more, & greater plagues, vntill he hath deſtroyed them. This ſenſeleſneſſe of men is farre from true Patience. It is only foreign, a naturall hardneſſe; the ſtrength of ſtones, and fleſh of braſſe, as Iob bIob 6.12., elegantly.
The word properly taken is vſed alſo in a fourefold ſenſe.
1. It is vſed to ſignifie a forbearance to execute iuſtice on offenders when they do deſerue it, & this is properly foreign, cRom. 9.22.long-ſuffering or forbearance.
2. It is taken for putting vp an iniurie without reuenge dRom. 2.4.. This is that foreign, or containing of ones ſelfe from breaking out, though cauſe be offered.
3. It is taken for a contented brooking of delayes eRom. 2.7., anſwerable to the Hebrew foreign which ſignifies a patient waiting the pleaſure and leiſure of one we ſue vntounto fPſal. 9.18..
4. It is taken for a ſenſible yet quiet bearing of all croſſes and afflictions that may happen in our courſe, or for our courſe of well-doing g1 Pet. 2.20: and to ſtand vnderunder the burden (not like ſome grinning Anticks by an houſe ſide, that make vgly faces, and wry mouthes, as if their backes were ready to breake with the burden, but) cheerefully and thankfully, till God giuegive deliuerance, without any murmuring, or repining.
Theſe two latter acceptations of the word are both contained in the word foreign, which ſignifies to ſtand vnderunder ſome weight to beare it vp. The manner of it, anſwers to the Hebrew foreign which notes a keeping ſilence hPſal. 37.7..
The two former acceptions of Patience, howeuer they are ſometimes attributed to men, yet primarily and principally they belong to God himſelfe, who therefore ſtiles himſelfe foreign longus narium, long of noſtrils, that is, ſlow to wrath iExo. 34.6. How Patience is taken here..
The two latter more properly belong to men, and therefore muſt neceſſarily be intended in this preſent text, for they are both included in foreign And this no power of nature, or ſtrength of induſtry, but only the ſpirit of grace doth worke within vsus. And therefore it is reckoned among the fruits of the Spirit, becauſe it iſſues from no other roots. This being ſo, the point ariſing hence is plainly this.
It is the dutie of all Chriſtians to get, Obſeru. and abound in ſupernaturall Patience, which may enable them to vndergoe all labours, delayes, and croſſes, euen for well-doing, freely, cheerefully, and thankefully, for Gods honour, the benefit of Church or Common-wealth, the preſeruation of their owne faith, and good conſcience vntounto the end.
1. The firſt part of their dutie herein, is to labour for that Patience which is a Grace of the Spirit; not contenting themſelues with Sinfull, Stoicall, Cuſtomarie, or Naturall Patience, falſly ſo called. They that liue in the Spirit, muſt draw all their life from the ſame Spirit. No counterfet or ſtrange virtues muſt be ſeene in them; ſuch would be as odious vntounto God, as ſtrange fires in the Legall Cenſers.
2. The Act, and Obiect is the vndergoing, and bearing of all labours kRom. 2.7., delayes lPſal. 37.7., and afflictions of all kindes m2 Cor. 6.4, 5, 6, &c.; the corrections of God nHeb. 12.5., the perſecutions of men oIam. 5.7., the temptations of Satan p2 Cor. 12.7, 8., the malice of enemies qPſ. 44.10., the contempt of the proud rPſal. 123.4., the perfidiouſneſſe of falſe friends ſ2 Cor. 11.26., the contumelie of words t2 Sam. 16.10., the torture of our bodies euen vntounto death uHeb. 12.35., if God call vsus to it *1 Pet. 3.17..
3. The ground of that wee ſuffer, muſt not be for euill, but for well doing xIbid., or elſe it is not praiſe-worthy; nor can wee expect aſſiſtance, and ſtrength from God to beare with patience what we are to ſuffer for euill-doing. But if we doe well and ſuffer for it, and take it patiently, this is acceptable to God y1 Pet. 2.20.
4. The manner of it muſt be voluntarie, cheerefull, and thankfull; not running deſperately after croſſes; but willingly bearing them when they are laid vponupon vsus. Afflictions are not gueſts to be inuited; but if they come vnbidden, they muſt hauehave welcome, and cheerefull entertainment. Patience perforce is no Patience. No Cartwheele, for want of oyle, doth grate a mans eares, and ſets his teeth an edge ſo much, by harſh and tedious craking, as a grumbling mumbling bearing of affliction doth, in the eares of God; as we ſee by the deepe diſtaſte that God often expreſſed againſt this ſinne in the Iſraelites. Our Lord not only foretold of afflictions, but requires a ioyfull bearing of them zMat. 5.11, 12.. And ſo S. Paul, reioycing in tribulation. And thus all the Church, euen for this, that they were accounted worthie to ſuffer for the name of Chriſt. As in gifts, ſo in ſuffering the manner is more to be regarded then the matter. This is the courſe that all muſt take in ſuffering for well-doing. But in other croſſes that come through ſinne, or careleſneſſe; not ioy, but mourning becomes vsus better; but ſtill we muſt hauehave patience free from all murmuring of inward thoughts.
5. The end muſt be, 1. Not hope of gaining ſome outward good by what we beare, as worldlings patiently, and willingly drudge and toyle, and often breake their ſleepe to heape vp pelfe: and as ſicke diſeaſed perſons, that doe with patience ſuffer the ſcarrifying and launcing of their fleſh in hope of health. This, men by naturall fortitude may attaine vntounto. Herein, Vis deſideriorum facit tolerantiam, & nemo niſi pro eo quod delectat, ſponte ſuſcipit quod cruciat cAuguſt. de Pattent. cap. 4.. The ſtrength of their deſires makes them beare, and vnleſſe it were for ſomething that delights them, they would not beare. Much leſſe 2. muſt men ſuffer euill to doe more: as they that goe into the field to fight, reſolue to ſuffer wounds and blowes, in hope to execute their bloudie malice vponupon ſome enemie, by imbruing of their hands in bloud. Of this, Auſtin giues this cenſure; In illis qui mala ſuſtinent, vt mala faciant, nec miranda, nec laudanda eſt patientia, quae nulla eſt: admiranda duritia, neganda patientia dAuguſt. ibid. cap. 5.. In thoſe that willingly ſuffer euill, that thereby they may doe more, patience is neither to be admired, nor commended; for that indeed is no patience. Admire their foole-hardineſſe, denie their patience.
The ends of Chriſtians ſuffering, therefore, muſt be theſe.
1. Gods honour, which we muſt aduance in patient ſuffering for his ſake e1 Pet. 4.16. And this muſt be, by letting the world ſee that we eſteeme ſo highly of him, that all the afflictions of this preſent life ſhall be ſo farre from drawing vsus to any thing diſhonourable vntounto him, that we will willingly lay downe our liues at any Tyrants feet, rather then lay aſide the dutie and obedience we owe to God. This made thoſe worthy children ſo careleſſe of great Nebuchadnezzars ſtrict command vntounto Idolatrie, that they were not carefull to anſwer him in that matter; but told him to his head that they would not worſhip nor ſerue his gods fDan. 3.16, 17, 18.. The like we may diſcerne in all thoſe ancient Martyrs, who were tortured with all the rage of bloudie crueltie, diſdaining deliuerance to diſhonor God gHeb. 11.35. This made Moſes flie, not fearing Pharaohs wrath, becauſe he ſaw him that was inuiſible hIbid. ver. 27.: and ſo muſt we.
2. The next end muſt be the benefit of Church, or State, in which we liue; reſoluing to beare patiently whatſoeuer diſpleaſure, or miſerie, that may attend aduancing of a common good. Moſes was well content to beare the rage and wrath of cruell Pharaoh in often ſolliciting of Iſraels ſuit. The like did worthy Heſter, not ſparing to aduenture her fauour with the King, and life and all, to helpe her Country-men, appointed as ſheepe for the ſlaughter, out of Hamans ſnare; reſoluing to ſuffer any thing in ſuch a ſeruice iHeſt. 4.16..
3. The laſt end muſt be, not vaine-glory, but the keeping of faith and a good conſcience; chuſing rather to be put vponupon all the racks, and tortures, and deaths in the world, then denie our faith, or forgoe our innocencie. Theſe two are far more excellent then life it ſelfe: and he that doth not ſo eſteeme them, neuer had them. Patience being her ſelfe a grace, will teach a man to die in the defence of grace; reſoluing cheerefully mala non committendo, ferre, quàm non ferendo committere kAuguſt. ib. de Patient. cap. 2.: to ſuffer euill for doing none, rather then to doe euill, by ſuffering none; and as much diſdaining to ſeeke reuenge, or breake forth into paſſion, as not to ſuffer. It beares, without deſire of lading thoſe who make it beare; not rendring euill, but rather good, for euill.
The grounds hereof are many; but chiefly three. Reaſons.
1. Becauſe without this Patience no conſtant worſhip of God in any parts thereof could be cheerefully performed; as reuerend Zanchius hath well obſerued. For
1. Who would be a conſtant hearer of the word, which wicked men ſo much contemne and ſcorne, and hate all thoſe that doe embrace it; in which reſpect Chriſt calls it the word of patience lReuel. 3.10, becauſe they hauehave need of much patience who doe reſolue to keepe it?
Yea, admit theſe outward vexations were remoued; yet there be luſts within, enough to make men loath the word, if they hauehave not patience. Could any man endure to hauehave his very heart ript vp, and his beloued darling ſinnes arraigned, and condemned, and hewen to peeces before his face, if he wanted patience? He that will be ſwift to heare, and ſlow to wrath, muſt not be vnfurniſhed of this grace, when he comes to heare. For if he be, the next newes we heare of him, will be this impatient ſpeech, Durus eſt hic ſermo, &c. theſe be hard ſayings, who can heare them? Yea after hearing, there is need of patience in waiting the expected fruit. For the good ground brings forth fruit with patience mLuk. 8.15.. Grace is like the Oake that growes but ſlowly; and much impatience we often ſee in hearers of the word, becauſe the fruit comes vp no faſter in them; which doth not ripen, but keepe it backe.
2. Who would (according to his dutie) pray continually, if patience were not, to helpe him wait? Doe wee not ſee the beſt petition often for ſome things before they ſpeed? yea vſed roughly when they come to ſue? What would the poore Cananiteſſe doe, if ſhee had not patience to begge; after that cold comfort of being called Dogge nMatth. 15.? It were a wonder to ſee bleſſed Paul goe thrice to God, to eaſe him of a thorne, and after all his labour, to be pricked ſtill. Yet this was ſo o2 Cor. 12.. Yea, Chriſt himſelfe, prayed thrice pMatth. 26., and long together, and all to ſhew the neceſſitie of this grace, for the inſtant performance of this dutie, and continuance of our ſuits to God.
3. Who would beleeue, if it were not for patience to keepe vsus from caſting away our confidence qHeb. 10.35.; ſince wee neuer come to ſee the things wee doe beleeue r1 Pet. 1.8. Heb. 11.1.?
4. There would bee no hoping in God without patience to wait long for what we hope ſRom. 8.25.. And therefore it is called the patience of hope t1 Theſ. 1.3.; becauſe, no patience, no hope.
5. Wee could not louelove God without patience. He that beholds wicked men liue at hearts eaſe, tumbling and wallowing in pleaſure and conſtant proſperity, and feeles himſelfe daily ſcourged, and diſtreſſed, though hee doe all he can to honour God, in keeping a good conſcience, and walking vprightly; ſhall ſoone find himſelfe ſicke of the Fret uPſal. 73.2., if he hauehave not a great meaſure of patience to purge choller *Pſal. 37.7.. LoueLove requires louelove; and an impatient man will neuer beleeue that he loues him, who neuer holds his hand off his backe.
6. Leaſt of all can any man make a free and bold confeſſion of his faith, in times of perſecution, without an almoſt incredible quantity of Chriſtian Patience. Hee that ſhall ſee the impriſonments, whippings, torturings, and raging flames of fire, flying about the eares of Chriſtians, with terrible deuouring imbracements, that many thouſand Martyrs hauehave endured, will thinke a world of patience would not ſuffice to beare the like.
And thus we ſee what great need of patience there is, in all the parts of Gods worſhip, and Religion, which cannot be conſcionably performed where impatience ruleth.
The ſecond maine reaſon of this duty may be drawne from the great diſcommodity of impatience in the courſe of our conuerſation with, Reaſon. 2 and towards men. Without patience there is no liuing among men. In the world, daily vexations fly in our faces: and if wee cannot beare them, we may truſſe vp our packe and be gone out of the world ſo ſoone as wee will. For though men know one anothers weakneſſe, and how apt they are to breake out into impatient paſſions; yet this for the moſt part, is ſo far from making them carefull not to prouoke, that it makes them ſeeke all occaſions to prouoke the more; ſporting themſelues to ſee their neighbours rage, and play the mad men. And ſo an impatient man is made the Towne ſoole, to be the ſport and ſcorne of all that liue about him.
The third Reaſon may be taken from the preſent benefit of Patience in all eſtates. Reaſon. 3 It is a cloake to keepe off all ſtormes, a ſtaffe to beare vsus vp out of the mire, an helmet to take all blowes, a preſeruatiue againſt the Fret, a comfortable cordiall againſt delayes, the key to the promiſes xHeb. 6.12.; and keepes a man as farre from deiection, as from raging, in calamities. It makes a mans life comfortable, what euer his outward condition be. It is of excellent vſe to helpe vsus gaine experience, and profit by affliction: which is impoſſible for him to get that wants patience. Though God intends that eueryevery affliction ſhould make vsus better, yet impatient men are made worſe. If a man be once troubled, he is off the hooks for any thing, although he take neuer ſo much delight in doing of it. Wee may ſee this euen in gaming: when men once begin to fret, and loſe their patience, they commonly loſe all their money with it.
Afflictions, men muſt beare, whether they hauehave patience, or not. If men beare them patiently, the croſſe is made leſſe; the profit, greater: if impatiently, the croſſe is increaſed according to their impatiencie, and the profit is none at all. Patience is as a paringknife that cuts the affliction leſſe and leſſe till it comes to nothing: whereas impatience is like a loadſtone, that drawes more weight vntounto it; and like birdlime, that hangs vsus faſter in the ſnare. An impatient man is like a wilde bull in a net yIſa. 51.: a patient man, like a bird in a cage, who is put there to be tamed, not famiſhed; and therefore ſings as merily, as if he were abroad. Affliction fals on a patient man, as a tempeſtuous ſtorme of haile vponupon a well-tiled houſe, that makes a great ratling noiſe without, but does no hurt, nor gets into any roome within: a man may as freely vſe any roome in that houſe, as if the Sunne ſhined in his full ſtrength. I might be infinite in ſuch ſimilitudes, to ſhew the rare effects of patience, where ſhe is at libertie to hauehave her perfect worke.
This ſerues to caſt ſome water vponupon the great fire of impatiencie that eueryevery where blazeth in the world. Vſe 1 Patience is growne out of vſe ſo much, that men doe ſcarce beleeue it to be their dutie to ſtriue vntounto it: but rather ſuffer impatiencie to eat them vp. It were long to reckon vp the miſchieſes that impatience hath drawne after it vponupon all ſorts of men in theſe our dayes. What diſunions, and heart-burnings may men diſcerne euen among good men, only for a word, yea ſometimes for a meere conceit! Is it not common for men to thinke that if any occaſion be offered, then they hauehave enough to iuſtifie any degree of impatiencie? If they can ſay, Such or ſuch did prouoke me, then they ſuppoſe they ſhould not doe amiſſe, to be with Ionah, angry to the death. Not conſidering this dutie of patience; and that patience is no patience, when it either hath nothing to prouoke it; or being prouoked, cannot temper paſſion, nor ſuppreſſe the flame. He that being prouoked, hath no rule ouer his owne ſpirit, is like a Citie that is broken downe, and without wals zProu. 25.28..
This ſhewes that a great many old tattered naſty ragges of the old man doe ſtill hang about vsus aColoſſ. 3.8, 9.. It bewrayes our infidelitie bIam. 1.3.: it proclaimes our follie eEccl. 7.11.: it makes the Lord himſelfe to load vsus with diſgraces. Proud, and haughty ſcorner is his name who dealeth in proud wrath dProu. 21.24.. Yea, condemnation is threatned to thoſe that doe but murmure and grudge one againſt another eIam. 5 9.And we know the iudgement of our Sauiour, He that cals his brother, foole, in any haſtie paſſion, deſerues the fire of hell for his reward fMatt. 5.22.. It is a true Prouerbe, Haſtie men neuer want woe: the reaſon is, becauſe A furious man aboundeth in tranſgreſſion gProu. 23.22..
Chryſoſtome compares anger to a mad deuill, and ſhewes at large that no demoniacall poſſeſſion may bee compared to it. For Qui daemonio vexatur, veniâ dignus eſt; ir at us nulla, ſed ſupplicijs innumeris, qui ſponte ſua in profundum perditionis defertur, & etiam ante futuram gehennam poenas dat. Tumultu enim quodam, & aeſtu intolerabili, die noctuque varijs cogitationibus anxius iactatur hChryſoſt. in Joh. Hom. 47. in fine. vide cundem in Matth. Hom. 4. nec non in Act. Apoſt. hom. 6.. He that is poſſeſſed of a deuill, deſerues pitty and pardon, but the angry man deſerues no pardon, but numberleſſe torments; in as much as hee wilfully throwes himſelfe headlong downe vntounto perdition; tormenting himſelfe before the time; and tumbling vp and downe both night and day in reſtleſſe burning, and tormenting thoughts.
What can I ſay enough to diſgrace this Monſter? An impatient man is the worſt of all companions, Vide Chryſ. in Act. Apoſt. hom. 17.and vntounto none ſo bad as to himſelfe: hee is like the raging ſea, euer foaming, euer ſwelling, neuer pleaſed, neuer quiet, neuer good. Hee is the ſcandall of religion, the ſhame of his friends, the ſcoffe of his enemies: the tormentor of himſelfe by ſparkling eies, an vnbridled tongue, trembling ioynts, ſwelling like a Toade, glowing like a Deuill, ſparing no man, and leaſt of all himſelfe; he is the troubler of his houſe, the ruine of his family, a rebell againſt God, an infector of others, like a venomous mad dogge that by biting of others makes them in long continuance as madde as himſelfe. He is the firebrand of a common wealth, the burden of the world, the hatred of all, and ſtands fearefully excommunicated by the Lord himſelfe, from all ſocietie with reaſonable men, all the daies of his fury iPro. 22.24. Hee liues vndeſired, and dies vnlamented; eueryevery one grieuing that hee liued ſo long, and eueryevery one ioying that now he is gone.
Let this make vsus euer to loath that loathſome ſinne of impatience, Vſe 2 and to leaue nothing vnattempted to tame this beaſt, which makes vsus more vgly then the worſt of beaſts. What a reproach is it to a man to be like a furious be are robbed of her whelpes, in his owne family towards ſeruants, children, wife and all, that hee can take no delight in them, nor they comfort in him; but muſt be forc't often to flie from him as from a mad man, by meanes of his ſtriking hand and his bellowing tongue? What a diſgrace is it to hoggiſh Nabal for euer, that his very ſeruants could ſee and ſay that hee was ſuch a ſonne of Belial, that no man could ſpeake to him k1 Sam. 25.27?
Oh therefore I beſeech all Chriſtians in whom there is any deſire to honour God by bearing of croſſes, brooking of delaies, receiuing his corrections, and to liue among men, not to ſhame their profeſſion, torment themſelues, or thoſe that be about them, if there be any care of theſe, or any of theſe, that they would labour night and day for this grace of patience, that ſo in patience they may poſſeſſe their ſoules lLuk. 21.19., and by it inherit the promiſes after they hauehave done the will of God mHeb. 11.36.both in doing and ſuffering what euer he cals them vntounto. Man by nature is a ſociable creature; therefore nature it ſelfe doth teach him patience, without which there is no ſociety. To which the bond of grace being added, theſe two ſhould for euer binde him to the peace, and good abearance. As patience is of God, ſaith Tertullian, and makes vsus reſemble him, ſo impatience is of the Deuill nTertull. lib. de patient., and makes vsus as like him, as a coale to the fire that burnes within it.
But becauſe it is not enough to preſſe the duty, vnleſſe wee ſhew how the grace it ſelfe may be attained; and how farre our patience ought to extend; I will therefore, for more plainneſſe ſake, propound, and anſwer two neceſſary queſtions, with which I will conclude this point of patience.
1. Queſt. How may an impatient man bee rid of his helliſh fury, and become patient?
Anſw. This may bee done by following, and vſing ſixe Rules.
1. I muſt commend againe the former helpe of prayer, without which no grace can be had; therefore in praier often arraigne, and condemne thy paſſion freely, and fully in the preſence of God, and ſhame thy ſelfe to the vtmoſt of thy power in confeſſing thy ſinne, and earneſtly deſire him to doe execution vponupon it, that ſo thou maiſt be rid of this peſtilent fret of anger: neuer leaue it out in any of thy praiers, but rather take occaſion from this to make many praiers the more vntounto God.
2. Get out of the company of impatient men: For, as all hot diſeaſes, the more hot they be, the more infection they ſpread: ſo is the diſeaſe of impatience very infectious, and as catching as the plague. Therefore the Lord hath taken a ſtrict courſe againſt all making of leagues, and friendſhip with an angry man, or ſo much as keeping company with him that is furious. And hee giues this for his reaſon; leſt thou learne his waies, and get a ſnare to thy ſoule oProu. 22.24, 25..
But perhaps he is a father, a maſter, a husband, ſuch as thou canſt not get from? Therefore ſee further the directions following.
3. Be carefull to preuent all occaſions of paſſion in thoſe, with whom thou conuerſeſt. When thy neighbours houſe is on fire, thine alſo is in danger. No wiſe man therefore will ſet fire in his houſe that dwels next him. Wherefore if thou thy ſelfe be giuen to paſſion, let thy ſtudy be, not to prouoke others, leſt in prouoking them, thou bee paid backe againe in thine owne coine, and prouoked thy ſelfe. But rather, when thou ſeeſt them inraged by others, be alwaies ready with a ſoft anſwer, which will be as water caſt vponupon fire, to appeaſe their wrathpPro. 15.1.
4. Ground thy ſelfe throughly in faith and hope, the mothers of Patience. He that hath faith to looke vp vntounto God in all croſſes, ſhall finde it a producer of patience when it is tried moſt qIam. 1.3.. And patience is called the patience of hope r1 Theſ. 1.3.. Becauſe where hope of better things is, there will be patience to beare thoſe euils that fall in our way towards happineſſe. But where there is no hope of a better condition, there can be no patience in bearing of euils. We ſee meere carnall men can finde patience to endure the cutting off of an arme, or leg, from their bodies, when they are put in hope of receiuing ſoundneſſe to the reſt. Whereas the ſturdieſt begger will roare like a bull for a laſh of a whip, that ſcarce fetcheth bloud, and all becauſe he can hope for no benefit by ſuch correction, but a Paſſe to ſend him homeward, which he cannot abide. Moſes could neuer hauehave endured the wrath of the King, with ſo much vndaunted patience, if he had not by hope ſeene him that is inuiſible ſHeb. 11.17..
5. Get humility, for humility is like a puruier that takes vp all the graces that are to be had. And though ſhee ſit loweſt in the ſchoole, yet ſhee is the beſt ſcholler, and learnes moſt leſſons. God keepes all his graces for the humble. This then would be both a meanes to get this grace from God, and a helpe to turne out that impatience which lies within vsus. An humble man is neuer without a cooler of his fiery paſſions. When he is moſt vexed with a froward wife, a ſtubborne childe, a careleſſe ſeruant, a contentious neighbour, &c. humilitie would preſently round him in the eare, and tell him, hee hath done as much againſt God himſelfe, and prouoked him to his face eueryevery day, and therefore hee well deſerues to bee ſo ſerued himſelfe: And bids him mend his manners towards God, before hee grow into paſſion at others. Only pride makes men ſo paſſionate tPro. 13.10.. So much paſſion, ſo much pride: So much humility, ſo much patience.
6. Be frequent in meditation on theſe 5. things, viz.
1. That there is no croſſe ſo ſmall from one end of mans life to the other, no not the railings of a foule mouth'd Shimei, but it is the prouidence of God to bring it on thee, to exerciſe thee with it for ſome ſpeciall end u2 Sam. 16.10..
2. That croſſes are the common lot of all *Iob 5.7.; eſpecially of thoſe whom God loues beſt xHeb. 12.5, 6.. Here wee are in the Schoole of Chriſt like vnhappy boyes, among whom the rod muſt often walke. And we ſee that if a Schoole-maſter hauehave any of his owne ſonnes in his ſchoole, he ſpares them leaſt, becauſe hee ſtriues to make them excellent aboue the reſt.
3. That all afflictions are inflicted for our profit yHeb. 12.10.; to humble and refine vsus zIſa. 27.9., and to doe vsus good at our latter end aDeut. 8 16. Iſay 38.16.. The Patient hath no cauſe to be angry with his Phyſitian for giuing him ſtrong Phyſicke, when the ſtrength of his diſeaſe requires it.
4. All croſſes are meaſured to our ſtrength b1 Cor. 10.13.. When God afflicts the wicked, he cares not what they can beare; but laies it on, according to their deſerts: but when he corrects his own, he regards not their deſeruings, but their ſtrength; becauſe hee doth it not to deſtroy, but cure them: yea hee giues ſtrength to beare, as well as croſſes to exerciſe their ſtrength.
5. There is no croſſe ſo bitter, but it is accompanied with ſome remarkable teſtimony of Gods ſpeciall preſence, and prouidence to ſweeten it. If men carefully conſider all circumſtances of their afflictions, they ſhall be ſure to finde, that their afflictions are not ſo bad, but they might hauehave beene worſe; not ſo great, but they might hauehave beene greater, if the Lord had not ſtood by to moderate them. And this is moſt apparent in greateſt croſſes that befall the godly: who neuer fall into the fire, but God is with them to preſerue them from being burnt vp cIſay 43.2..
2. Queſt. But what, muſt patience make a man ſo quiet, as to be moued at nothing?
Anſw. Patience doth not take away affections and paſſions from a Chriſtian, but only the exorbitancy of them, in violent breaking forth againſt God, and our owne condition. For as in ſad accidents, that are matters of ſorrow vntounto vsus, it is not only lawfull, but needfull to ſhew ſenſe of Gods hand vponupon vsus in any kinde; yea the calamities of others ſhould come ſo neere our hearts as to make vsus weepe with thoſe that weepe dRom. 12.15., as our Sauiour himſelfe, for the death of his beloued Lazarus eIohn 11.35.: ſo in occaſions of anger, indignation is not ſimply prohibited, but permitted to vsus, ſo we ſinne not in it fEph. 4.26.. Of which wee hauehave a preſident in him that could not ſinne gMar. 3.5.. But it is hard for vsus in anger not to ſinne, whoſe natures are ſo ſinfull; therefore we muſt be angry as little as we can. Hee that in his anger would not ſinne, muſt not be angry at any thing but ſinne. In the caſe of croſſes and afflictions, proud haughty ſcorner is his name who dealeth in proud wrath.
More particularly for the ordering of our patience, the directions of that Renowmed Italian Conuert hZauch. in Prim. Pratept., a little more explained, and moulded to our purpoſe, are worthy our continuall obſeruation.
To guide our patience aright wee muſt conſider two things. 1. The perſons with whom wee hauehave to doe. And 2. the things whereby they doe prouoke vsus.
The Perſons are either God, or Men. Now, towards God we muſt neuer be impatient, in the leaſt degree; no not ſo much as in our ſecret thought to thinke he might hauehave beene better and kinder to vsus, then we finde him in any affliction, though neuer ſo ſharpe and bitter. For as his wiſdome, ſo his louelove infinitely ſurpaſſeth our higheſt capacity, and deepeſt pollicy. And he that ſaies or thinkes God might hauehave beene kinder to him then hee is, accuſeth God either of want of louelove, or wiſdome, and vndertakes to bee a maſter able to teach his Maker. Therefore alwaies take the Pſalmiſts counſell, foreign be ſilent to God iPſal. 37.7..
Towards men our patience is limited by foure exceptions. The three firſt concerne the nature of the offence; the laſt, the diſpoſition of the parties offending.
1. If the offence bee againſt God in abuſe of his word and worſhip, by neglect, or contempt, or prophane diſobedience in any kinde; wee ought not to be patient, but as Moſes & Phineas kExod. 32.19. &c., in our proportion, teſtifie our diſlike of ſuch courſes in any man wee hauehave to doe with lNum. 25.7, 8., ſo far as our calling will warrant. Moſes, the Magiſtrate, with his Sword; and Phineas, the Diuine, with the mighty weapons of the Word, muſt take a courſe to the vtmoſt of their power to expreſſe their zealous ſury againſt ſuch offenders; let their blowes light where they will.
For priuate perſons, it is enough if with righteous Lot they make it appeare that they much diſtaſte, and by griefe are vexed at the ſoule, with the corrupt conuerſation of the wicked from day to day m2 Pet. 2.7, 8.. This offence the Lord himſelfe doth often declare much indignation againſt, and hath giuen many dreadfull teſtimonies of his fierce wrath vponupon the contemners, and profaners of his worſhip. Now where God himſelfe is impatient, it ill becomes his ſeruants to be patient. Chriſt himſelfe though hee were the meeke Lambe; yet hee could finde a whip to laſh the prophane higlers out of the Temple nIoh. 2.15., with indignation enough, as may appeare by the euent. He had neede beſtirre himſelfe with a great deale of paſſion and violence, and ſet home his blowes with a witneſſe, that ſhould vndertake alone to empty that vaſt Temple of ſuch a huge droue of Hucksters and mony-changers, as at ſuch a ſolemne time would there take vp their ſtandings, to furniſh all commers to the Paſſeouer, with prouiſion for oblations, and ſacrifice. Wee hauehave the like example of his anger againſt the Deuill tempting him. In which temptation (as Chryſoſtome notes) he was no way moued to wrath, till Satan required him to fall downe and worſhip him, which was a blaſphemy againſt God, to whom only worſhip is due. But then he was exaſperated indeed, and in angry indignation baniſht him his preſence, that the deuill was forced to leaue him oMatt. 4.. Of which Chryſoſtome makes this vſe. Vt nos illius diſcamus exemplo noſtras quidem iniurias illatas ab impijs, ſiue in dicto, ſiue in facto, magnanimiter ſuſtinere: Dei autem iniurias, & contemptum, nec vſque ad auditum ſufferre. Quoniam in proprijs iniurijs eſſe quempiam patientem, laudabile eſt: iniurias autem Dei diſſimulare, nimis eſt impium pChriſ. oper. imperf in Matth. 4. hom. 5.. That we may learne from his example, to beare magnanimouſly the iniuries offered by wicked men in word or deed, vntounto our ſelues: but the iniuries and contempt that is offered to God, not to hauehave patience ſo much as to heare them. Becauſe to be patient in our owne iniuries, is commendable; but to diſſemble the wrongs that men put vponupon God, is too impious.
2. If the iniury be offered to our neighbour, in eſtate, reputation, or religion, and hee bee not able to deliuer himſelfe; then our duty is to helpe him, & not to be ſo patient towards the offender, as to ſuffer him to vndoe our brother. Therefore as Abraham reſcued his Nephew Lot, ſo muſt we endeuour to aſſiſt thoſe that be wronged: eſpecially in caſe of ſeducement, wherein wee hauehave the practiſe of the Apoſtle for our preſident, who wiſht from his heart, that they were cut off that in things of this nature troubled his beloued Galathians qGal 5.12..
3. If the iniury bee done to our ſelues, conſideration is to be had whether it bec not ſuch as beſides the wrong done to our ſelues, a chiefe part thereof lights vponupon God, Religion, the Common-wealth, or our Callings, as well as our perſons, and eſtates: of which nature are lying, vncleanneſſe, deceit in payment of dues, robbing, ſtealing, aſſaults, common ſlanders that tend to the diſgrace of Profeſſion, &c. In theſe and ſuch like, Patience doth not barre any man to ſeeke the redreſſe of ſuch offenders by iuſt puniſhment, ſo he doe it without wrath, or thirſt of reuenge rEph. 4.31., but with meekneſſe, compaſſion, and griefe ſIudg. 21.2..
4. If the offence be only againſt our ſelues, and priuately committed, then we muſt conſider the diſpoſition of the parties offending, whether they be refractarie and inſolent, abuſing vsus the more for our patient forbearing, of purpoſe to vex vsus; wilfully perſiſting, notwithſtanding our friendly admonitions: or whether they be ſuch, as vnwittingly, and vnwillingly offend; and vponupon the diſcouerie of their offence acknowledge the fault, promiſing and endeuouring reformation. If they be of the former ſort, then recourſe is to be had to the Magiſtrate, who therefore beares the ſword tRom. 13.; vnleſſe they be perſons within our owne gouernment, who muſt be with tenderneſſe, and louelove corrected by our ſelues uPro. 29.19 Pro. 19.18.. If they be of the latter, then with all kindneſſe, and meekneſſe they muſt be forborne, and forgiuen *Luke 17.3, 4.. Admoniſh them we muſt, to further their reformation xGal. 6.1.: but forgiue them too, or elſe we runne vponupon our owne damnation zMatth. 6.14, 15. Matth. 18.34, 35..