Exposition of Colossians, Sermons · Chapter 1 · Verse 11
VER. 11. Strengthened with all might through his glorious power; vntounto all patience, and long ſuffering with ioyfulneſſe.
This verſe is a continuance of the Apoſtles anſwer to the doubt ariſing from the firſt words of the former verſe, where the Apoſtle ſaith, he praied for the Coloſſians that they might walke worthy of the Lord. Some might therupon demand, how ſhall we walk worthy of the Lord, his anſwer was begunne in theſe wordes, beeing fruitfull in all good workes, and heere it is continued, that we walk worthy of the Lord, note onelyonly by beeing fruitfull in good workes, but alſo by beeing ſtrengthened with all might. And withall the Apoſtle layes downe the efficient cauſe and beginning of that ſtrength, namely the glorious power of God, together with the vſe of it in two particulars, namely in patience and long ſuffering (vntounto all patience and long ſuffering) and further makes knowen the quality and condition of theſe two things in the laſt word (ioyfulneſſe) theſe are the generall parts of this verſe. Come wee to the words of it, and firſt of theſe wordes (ſtrengthened with all might) through his glorious power, by might is meant inward ability of mind and will, becauſe this might is to be vſed in patience and long ſuffering,Interpretation. which are inward graces of the minde and will, and by all might, is meant all kind of inward ſtrength, anſwerable to the quality or multiplicity of trials and affections (glorious power) by power wee are to vnderſtand the actuall power of God,Pſal 115.3. and that not generall, whereby he effecteth what he willeth. Our God is in Heauen, hee doth whatſoeuer hee will,Epheſ. 1.19. but his more ſpeciall power working grace in them that beleeue, and this is called his glorious power, by an excellency, that is his power, ſpecially manifeſting his glory, hence it is that wee find his glory and power promiſcually put one for another: as thus then theſe firſt words are to be conceiued,Rom. 6.4. Epheſ. 3.16. ſtrengthened with all kinde of inward ability of mind and will, through the actuall power of God, which worketh grace in them that beleeue, to the ſpeciall manifeſtation of his glory. In the firſt place we are to marke the firſt word of this verſe (ſtrengthened) the Apoſtle ſaith not being ſtrong in the time preſent, as before, (being fruitfull) and increaſing, but in the time paſt (ſtrengthened) whence we may gather this point of inſtruction that ſtrength to beare affliction muſt not onelyonly ſhew Doct. 1 it ſelfe in time of affliction,Strength to beare afflictiō muſt bee prouided before afflictiō come but it muſt be prouided aforehand, wee muſt bee well appointed and furniſhed with ſtrength againſt the time of trouble, which muſt ſhew it ſelfe in bearing of it with patience. The Apoſtles wordes are very direct and plaine, he ſaith wee muſt be ſtrengthened vntounto patience, and this is further cleered, where the Apoſtle verſe 10. exhorteth to be ſtrong in the Lord,Epheſ. 6. and in the power of his might, and preſently in the next word ſubioynes that wee muſt bee armed, and at all points prouided, and put on the compleat armour of God, that wee may be able to ſtand againſt the aſſaults of the Diuell, and verſe 13. For this cauſe (ſaith he) take vntounto you the whole armour of God, that wee may bee able to reſiſt in the euill day, that is either of temptation or affliction,Luke 21.19. it is worthy obſeruation to this purpoſe, that our Sauiour ſaith, poſſeſſe your ſoules in patience, patience and ſtrength to beare afflictions muſt bee ours, not by vſurpation nor yet by lawfull vſe and occupation, as a thing borrowed for the preſent, but by iuſt title and poſſeſſion, we muſt hauehave it of our owne, we muſt be prouided of it to vſe when time ſhall ſerue, and the reaſon and ground of this is, becauſe wee cannot hauehave it at any time when we pleaſe, Reaſon. the very light of nature teacheth men to prouide things of ſpeciall vſe a forehand, which they cannot eaſily come by, when occaſion ſerues to vſe them. Now becauſe the word (prouide) is a word of implication, and implies the vſe of meanes, for prouiſion is made by meanes, ſome may deſire more ſpeciall direction in this caſe, what meanes may bee vſed to furniſh themſelues with ſtrength againſt the time of trouble and affliction;Meanes to be vſed to furniſh vsus with ſtrēgth againſt time of affliction for the ſatisfying of their deſire let them know that the meanes are not onelyonly generall, as the word, praier, &c ſeruing to worke and encreaſe anie grace in them; but there be two things that peculiarly ſerue as ſpeciall meanes to this purpoſe, to furniſh vsus and giuegive vsus poſſeſſion of ſtrength againſt the time of trouble and affliction, the firſt is a frequent and ſerious conſideration of the manner of our tenure, in what ſort we hold and enioy the good things of this life, health, wealth and ſuch like, that it is conditional, that we hold them with condition of the croſſe, with a limitation of Gods correction, wee muſt often thinke on it, that the promiſe made that ſuch as feare the Lord ſhall eat the good things of the land, is with condition of the Lords triall and correction that they ſhal eat them; vnleſſe it pleaſe the Lord otherwiſe to try and correct them; again we are often to meditate on the immutability of Gods louelove, that his louelove neuer changeth, but hee is the ſame good God, when he afflicteth, as when he proſpereth any of his children, if we perſwade our ſelues that we are within the compaſſe of his ſpeciall louelove, wee muſt often thinke vponupon it, that his louelove is without change, and that whom he loues once he loues for euer, he may change our eſtate as ſeemes good to him, from proſperity to aduerſity, but he is the ſame good God, no changeling, good before affliction, good in affliction, and euer good to his children, and if this bee thought vponupon and ſetled, it will furniſh our hearts with a notable meaſure of Chriſtian courage and fortitude, we ſhall finde our ſelues enabled with Iobs ſtrength, to beare the greateſt affliction, theſe two things then muſt bee thought vponupon and remembred,Iob 13.15. that our hold of the good things of this life is conditional; and that Gods louelove is vnchangeable, and we ſhall then be prouided of ſtrength againſt the time of triall and affliction; Vſe. and know withall that for want of this preparation, when affliction comes we ſhall either grow impatient and ſeek vnlawfull means,Strength to beare afflictions being not prouided afore-hand makes men either become impatient, or elſe to vſe vnlawful means. or elſe hauehave (it may be) a boldneſſe, but a deſperate boldneſſe, without all comfort, ſuch as is commonly in cowards, who being put to an exigent, are ſometimes raſhly bold, and deſperately hardy, but wee ſhall not bee able to bee bold with conſideration as the preacher hath taught vsus. In the day of wealth be of good comfort, and in the day of affliction conſider, that is, conſider the author and vſe of thy affliction, let vsus then often thinke vponupon our hould of the goods of this life, and the immutability of Gods louelove, that ſo we may be ſtrengthened to beare with conſideration the greateſt affliction. It followeth (with all might) as the firſt word teacheth that ſtrength muſt be prouided, ſo theſe wordes ſhew the meaſure of prouiſion, that wee muſt eueryevery way bee furniſhed with ſtrength to beare affliction, if there were onelyonly one kind of calamity and affliction, then one ſort of ſtrength Doct. 2 might ſuffice, but ſeeing there are manifolde,We muſt eueryevery way be furniſhed with ſtrength to bear afflictiō Pſalm. 34.19. yea a thouſand fold, many and great troubles, our ſtrength muſt be anſwerable I might heere runne into a large field & ſpeak much of the afflictions of Gods children, and thereby proue that we ought eueryevery way to be prouided of ſtrength to beare them, but I chooſe rather to apply this. And for the vſe know wee it is not ſufficient for vsus to bee prouided of ſtrength in mind onelyonly, but our hearts muſt alſo be furniſhed with ſtrength, as we vſe to ſay, that a man that endures any paine ſtoutly and vnappalled, hee is a man of a ſtout heart: ſo indeed it may truly be ſaid, when any affliction is borne with patience and comfort, that the heart is ſtabliſhed with Chriſtian courage, wee muſt not onelyonly know that the good things of this life are held with a condition of the croſſe, and that Gods louelove neuer changeth; but we muſt in preparation of heart be ready willingly to forgo theſe good things and be fully aſſured in our hearts of Gods louelove towards vsus, howſoeuer hee deale with vsus though hee ſhould kill vsus as Iob ſpeakes; that is the right way to be ſtrengthened with all might to beare afflictions with patience, and to be at all points prouided againſt impatiency, for indeed it is the right way to be ſtrengthened againſt any ſinne, to hauehave the heart ſtabliſhed with grace; as the way to keepe out couetouſneſſe, is not as the Popiſh ſort teach by wilfull caſting away our goods, & vowing voluntary pouerty, there may be great corruptions in the heart after ſuch deuiſed meanes are vſed, becauſe they are not ordained of God they are not bleſſed, but by caſting out of the heart diſtruſt of Gods prouidence and too much louelove of this world, that is the way to keepe out couetouſneſſe, and ſo the way to bee ſtrengthened vntounto all patience, is to be ready in preparation of heart to forgo all the good things of this life, and to be fully aſſured of Gods vnchangeable louelove towards vsus, and to helpe vsus forward in Vſe. 1 this duty,We are to cō ſider that affliction will diſcouer, what is in vsus. conſider wee, that when affliction comes it will trie our ſtrength whether our ſtrength bee onelyonly in our heads or ſunke downe and ſettled in our hearts or no, as one ſaith well, affliction is a very tell-tale, it will looke into eueryevery corner of vsus, and draw out from vsus what is within, it will diſcouer and tell abroad to all that looke vppon vsus what is in our hearts, whether weakeneſſe or ſtrength, we know it made a difference betweene Iob and his wife in this kind though both of them were happily ſtrong aforehand in their meaſure of vnderſtanding touching the nature, author, and quality of affliction, yet when affliction came it diſcouered in the one ſtrength and in the other weakeneſſe of heart, ſo it will doe with vsus, and therefore it behooueth vsus to labour to bee ſtrengthened with all might, that when triall of affliction comes, it may not ſhame vsus, laying open our weakneſſe to all the world, pray wee euer with Dauid that our hearts may bee ſound, that we be not aſhamed, ſound without halting & diſſembling, ſound without diſtruſt, the roote of grudging and complaining, that ſo wee may bee ſound and ſtrong both in mind and heart, vntounto all patience and comfort in the greateſt triall and affliction. Come we to the efficient and beginning of ſtrength to beare all afflictions, namely the glorious power of God, that is his actuall power, whence firſt briefely obſerue wee that the actuall power of God, doth not onelyonly worke vppon the will of man by changing it in the firſt conuerſion, which the Papiſts denie, who ſay it is in the power of mans will, either to receiue or refuſe grace offered, cleane contrary to many places of Scripture. I will not ſtand to reaſon that point with them.
But hence it appeares that the power of God doth not Doct. 3 onelyonly worke vppon the will in the firſt conuerſion,The power of God not only workes on the will in the firſt conuerſion but a…terward alſo. Heb. 6.19. but doth likewiſe afterward worke ſtrength in them that beleeue, and this is to bee obſerued, to this purpoſe it teacheth vsus, whence it is that true iuſtifying faith faileth not; and that hope is ſaid to bee an anchor ſure and ſtedfaſt; this comes to paſſe, through the power of Chriſt; which in his members is a continued power, working ſtrength and hability in them, and neuer wholly interrupted, it is not any vertue or excellency in faith it ſelfe, or in hope it ſelfe, that makes eyther of them, of neuer failing continuance, for both faith and hope are changeable in themſelues, and nothing in it ſelfe vnchangeable but God, but the power of Chriſt it is euer working in ſome degree in his members that makes faith not to faile, and hope an anchor ſure and ſtedfaſt.
Hence it is that the Apoſtle ſaith, Ʋſe. wee are kept through faith vntounto ſaluation, but how?Hence it is that faith neuer faileth. 1. Pet. 1.5. not by any ſtrength in faith it ſelfe, but by the power of God. The wordes are very pregnant for the proofe of this, and very emphaticall, we are kept, or as the originall word is, being military, wee are guarded as with a ſtrong garriſon by the power of God, by which our faith is fenced and fortified againſt all hoſtility, ſo as no enemy of our ſaluation can breake in vponupon it, to ouercome it, we may be aſſured of it, as many as are begotten to a liuely hope, by the reſurrection of Ieſus Chriſt, that our faith ſhall ſtand and neuer be quelled in the greateſt Doct. 4 trials, it beeing ſupported,Our ſtrength by which wee ſtand in affliction, is no… of our ſelues, but from the power of God. ſtrengthened and guarded by the omnipotent actuall power of God; we are further to obſerue that the power and ſtrength by which we ſtand vpright in the time of trouble and beare with patience any affliction, is not of our ſelues, but from the power of the Lord, we are ſtrengthened with all might vntounto all patience through his glorious power, for why? it is the actuall power of God, that doth but ſupport and ſtrengthen faith as we hauehave heard, and alſo doth worke in them that beleeue, a feeling conſideration of Gods vnchangeable louelove towards them, and a preparation of heart, willingly to beare any trouble, euen they that beleeue hauehave not theſe things of themſelues, but from the actuall power of God working in them. Hence it is that the Apoſtle ſaith of himſelfe,Phil. 4.13. that he was enabled and prouided of ſtrength, to endure any condition of life, to bee full and to bee hungry, to abound and to hauehave want: not by any power of himſelfe, but by the helpe of Chriſt, and againe wee ſhall find, that the deareſt ſeruants of God, ſuch as hauehave had great meaſure of ſtrength to beare afflictions, if the Lord did but a little withdraw his hand from them, their weakeneſſe hath then appeared, wee ſee it in Iob who whilſt hee had the power of God, to ſupport and ſtrengthen him, was able in his greateſt extremity, when hee was touched not onelyonly in goods, but alſo in his children, to bleſſe God, and with wiſe conſideration of the hand that ſmote him; to reproue & ſharply to check the folly of his wife. Yet we find that afterward, when the Lord did but a little withdraw his hand, to ſhew that Iob ſtood not by his owne ſtrength, but by his power, then did Iobs corruption and weakneſſe ſhew it ſelfe, and cauſe him to breake out into ſome vnbeſeeming termes of impatiency; it is then moſt cleare, that ſtrength by which wee ſtand in time of affliction is not of our ſelues, but from the power of the Lord.
Vſe. 2 This ſerues to diſcouer vntounto vsus a notable vntruth, and errour of the Papiſts,Confutation of the papiſts. who teach that wee may in this life hauehave in vsus ſuch perfection of inherent righteouſneſſe, as is ſufficient to defend vsus from all formall tranſgreſſion of Gods Law, and all deadly ſinnes (as they call them); beſides the errour in the ground of this opinion, which is an imagined perfection of righteouſneſſe in this life, if it bee layd to the doctrine deliuered and prooued, we ſhall finde they cannot ſtand together, for I hope, they will not deny impatiency to bee formall tranſgreſſion of Gods Law, being a ſinne againſt the firſt commandement of the firſt table, and wee hauehave prooued it by warrant of the Apoſtle, and ſtrength of reaſon, that the power by which wee ſtand in time of triall, and are kept from impatiency, is not in our ſelues, but onelyonly from the actuall power of God, therfore not any perfection in vsus is ſufficient to defend from formal tranſgreſſions of Gods law: and to ſay we hauehave ſuch perfection of goodnes in vsus, as is able to keep vsus from ſuch tranſgreſſion, is to make our inherent righteouſnes, ſtronger then euer was in Adam, in the time of innocency, nay, it is to aſcribe vntounto vsus that which is proper to God alone, for he onelyonly cannot poſſibly ſinne, by reaſon of abſolute and infinite goodnes in himſelfe, and it is not the ſtrength either of Man or Angell, that keepes him from ſinning, but the power of God, and the ſpeciall grace of God vpholding him.
Againe, is the ſtrength by which wee ſtand in time of Vſe. 2 triall, not of our owne but from the Lord,Let us in time of trouble, be ſtrong in the Lord, euen in the power of his might. Epheſ: 6:10. Heb. 11:34. then let eueryevery one learne to follow the exhortation of the Apoſtle in time of triall and affliction, to be ſtrong in the Lord, and in the power of his might, ſome may ſay, how is that to be done? how ſhall I that am a weake creature, bee ſtrong in the Lord? the holy Ghoſt hath taught thee, that by faith, of weake, thou maiſt be made ſtrong, get thou hold of the glorious working power of God by faith, and thou ſhalt draw downe ſtrength from him, to beare with comfort the greateſt trouble. We read of Stephen, Acts 7.55.when his perſecutors were raging mad againſt him, that in the midſt of their violence, his eye was in Heauen, his faith pierced the clouds, and came to the preſence of God, and drew downe from thence ſtrength, and comfort vntounto him in the heat of his perſecution, when his affliction was at the higheſt & ſoreſt vponupon him, thus it will be with vsus, if wee be able by our faith to breake through the cloud of our affliction, that in the ſence of fleſh and bloud ſeemes to ſeparate betweene God and vsus,Motiues to perſwade to the practiſe of the former vſe. and to apprehend the glorious power of God: we ſhall then finde his actuall power, working ſtrength in vsus vntounto all patience. Let vsus therefore raiſe vp our hearts to an apprehenſiō of the power of God to ſtrengthen vsus in time Motiue 1 of affliction, and conſider we what comfort is to beleeuers in apprehending the power of God, what reſt and peace there is, in relying vponupon it, it is worthy obſeruation, that wee find that the Lord ſayth, when hee lets you goe, hee ſhall at once chaſe you hence,Exod. 11.1. the Lord was not onelyonly able by his mighty power to giuegive his people paſſage out of Aegypt, but to make Pharaoh that was ſo loath to let them goe, as glad to rid them away, as euer before hee was deſirous to hold them, what aſſurance then may wee hauehave of ſuch end, iſſue and ſtrength, as hee in his wiſedome ſhall know beſt for his children that by faith depend on him, ſeeing he is thus able.
Motiue 2 Againe, let vsus raiſe vp our hearts to reſt by faith on the power of the Lord, to giuegive ſtrength in time of trouble, vponupon our owne former experience of his power, no doubt there is neuer a one of vsus, but either hath or might hauehave found that the Lord hath enabled vsus in ſome of our troubles with extraordinary and vnexpected ſtrength, & that ought to aſſure vsus of hi… power to ſtrengthen vsus in time to come, it is the very end, why the Lord doth manifeſt his power in our weakeneſſe, beyond expectation, that wee might euer in aſſured truſt depend vponupon him, & be ſtrong in the power of his might, this was Dauids argument of comfort, hee was diſcouraged and taken vp ſhort by Saul, and told that he was a boy:1. Sam. 17. What ſaith Dauid, O King I hauehave found that God hath heeretofore giuen me ſtrength aboue nature, when I was in danger to bee deuoured of a Lyon and of a Beare. Therefore I doubt not but hee will euen now alſo be to me, as he hath beene, thus ought wee to raiſe vp our ſelues vponupon former experience of the Lords mighty power, that as he hath beene, ſo hee will he powerfull to ſtrengthen vsus, and ſo by faith to reſt vponupon him.
Ioine to this as a third motiue to ſtirre vsus vp, thus to Motiue 3 reſt by faith, on the power of God, and ſo to be ſtrong in the Lord, that which we finde in this very text, that the actuall power of God working grace and ſtrength, it ſerues much for the manifeſtation of the glory of God; the Apoſtle ſaith, through his glorious power: therefore wee may be aſſured, if by faith we reſt vponupon the power of the Lord, that the Lord may aſwell loſe his power, or loſe his glorie, which is a thing impoſſible, as we faile of ſtrength from him in time of affliction. Let theſe things be thought on, that it is comfortable to reſt vponupon the all-ſufficient power of God, that our former experience of his power ought to aſſure vsus of continuall ſupplie of ſtrength, if by faith we ſtill depend vponupon him, and that his power working ſtrength in them that beleeue, tendeth to ſpeciall manifeſtation of his glory, which euer was, and euer ſhall be deare vntounto him: and therefore if we depend vponupon him by faith, wee cannot faile of ſtrength in time of trouble and affliction. And let the conſideration of theſe things ſtirre vsus vp to lift vp our hearts to heauen, and by faith to lay hold of the actuall power of God, that ſo in our greateſt affliction we may be ſtrong in the Lord. Come we to the vſe of ſtrength heere praied for, in two things laid downe in the words following (vntounto all &c.) and the qualitie and condition of theſe two,Interpretation. (ioifulneſſe) by patience we are to vnderſtand a quiet ſubiection of our wils to the will and pleaſure of God, in time of any preſſure, croſſe, or affliction, euen to the death, without either ſeeking vnlawful meanes to eaſe our ſelues, or breaking out into bitter termes; for that indeed is impatiencie, when a man is diſpleaſed for the worke of God vponupon him, and for laying his hand on him, and afflicting him, and ſeekes others to eaſe himſelfe by vnlawfull meanes, or doth fooliſhly charge God that he deales hardly with him, murmuring and complaining againſt him, the Apoſtle addes (to all patience) his meaning is to a quiet ſubiection of our willes to the will of God in any, yea in the greateſt affliction (long ſuffering) patience and long ſuffering differ not in kinde, but in the time: long ſuffering is not, as ſome would hauehave it, a diſtinct ſpecies or kinde of ſubiection of the will to the will of God, in time of affliction, but a continuance of it, becauſe oftentimes the ſame affliction continues long: the word therefore heere vſed is tranſlated,Iam. 5.7. long patience (ioifulneſſe) that is, with ioy and comfort of heart.
Doct. 5 We muſt heere call to minde that this verſe is a part of the Apoſtles anſwer to a doubt ariſing from the firſt words of the former verſe,Wee walke worthy of the Lord, to the pleaſing of him in all things, not only by doing good, but alſo by bearing euill patiently. as we heard before; whence we may conclude and gather, that wee walke worthy of the Lord, to the pleaſing of him in all things, not onelyonly by being fruitfull in all good workes, and by doing good, but alſo by bearing euill with patience. And to prooue this a little further, know that the will of God reuealed in his word, eſpecially in the word of the Goſpell, teacheth not onelyonly that good muſt bee done, but that euill likewiſe muſt bee ſuffered. It is the generall Aphoriſme and ſentence of the Goſpell,Reuel. 3.10. that all that will liue godly in Chriſt Ieſus, muſt ſuffer their meaſure of affliction, and it teacheth alſo how euill muſt be ſuffered, namely, with patience: hence it is called the word of patience, teaching to ſuffer euill, and how to ſuffer it; vponupon which ground it followeth, that then we walke worthy of the Lord, to the pleaſing of him in all things, when we both doe good commanded, and ſuffer euill laid vponupon vsus, with patience, as we are taught by the Goſpell; againe, we are to conſider, that then wee walke worthy of the Lord, when according to the meaſure of grace giuen, our life is conformable to the life of Chriſt, and then onelyonly is it ſo, when wee doe good commanded, and ſuffer euill laid vponupon vsus with patience; for his obedience was actiue and paſſiue, a fulfilling of the law in his life, and a ſuffering with patience the curſed death of the croſſe: thus muſt our obedience be, we muſt not only doe good, but ſuffer euill with patience, that we may be conformable to the death of Chriſt, as the Apoſtle ſpeakes.Phil. 3.10.
Firſt, let this ſerue to beat downe the reaſoning of corrupt Ʋſe. 1 fleſh and bloud,Affliction is no good argument to proue that the Lord loues not his children. and ſtop the ſlanderous mouthes of wicked Atheiſts, which commonly, vponupon occaſion of the affliction of the godly, are open to blaſpheme God, and charge him with want of louelove to his children, becauſe hee doth afflict them: the doctrine deliuered makes it plaine, that affliction is no good argument to prooue that the Lord loues not his children, and the Atheiſt cannot thereupon gather it, that the Lord doth not regard them: for why? patience is an excellent vertue, a ſpeciall part of Chriſtian obedience, whereof there were no vſe, if they were not afflicted; and thereis no vſe of temperance out of occaſion and meanes of riot and exceſſe, ſo there is no vſe of patience out of afflictions. And beſides this vſe of affliction, which is ſufficient to ſilence backe-biting fleſh, charging God with want of louelove to his children, it ſerues further to many other good vſes, as to tame vnbridled affections, to conforme faith by ſpeciall experience of Gods merciemercy, to ſtirre vp obedience, yea, it is as great an argument as can be of Gods louelove, and of eternall retribution. So the Apoſtle reaſons, we are chaſtened, and why?1. Cor. 11.32. becauſe we ſhould not be condemned with the world: let vsus not then giuegive place to the reaſoning of fleſh and bloud in this caſe.
Againe, for the ſecond vſe, is it ſo that our walking Ʋſe. 2 worthy of the Lord, ſtandeth not onelyonly in doing good,It is but one part of our dutie to behaue our ſelues well in time of proſperitie. but in ſuffering euill with patience? then let eueryevery one learne, that it is but one halfe part of our dutie, to carry our ſelues well in time of proſperitie: be it that wee walke without publike offence, and happily doe much good, it is not enough, wee muſt alſo learne to obey the will of the Lord, in a patient and quiet ſubiection of our wils to his will in time of aduerſitie, that is another principall part of our obedience: it is as well required of vsus, that we ſuffer euill with patience, as that we doe good with cheerfulneſſe and becauſe ſome, yea ſuch as feare God, and hauehave a ſpeciall meaſure of grace, and by grace are enabled to doe much good in time of proſperity, yet when affliction comes they find themſelues defectiue in this part of obedience, their corruption doth breake out and ſhew it ſelfe in ſome impatient worde or behauiour: let vsus therefore thinke vponupon this duety, and withall thinke vponupon ſome thing that they may helpe and ſtrengthen vsus in the practiſe of it.
Note.And firſt to this purpoſe, conſider we whence our affliction comes, euen from the good pleaſure and appointment of the Lord, all men for the moſt part will confeſſe the world to be gouerned by the Lord, but when it comes to their owne particular caſe in affliction, few do acknowledge it, then ſome accuſe the vncertainty of the things of this life, ſome aſcribe their affliction to their owne raſhnes and want of heede, others againe hauehave their eye ſet vponupon the wickedneſſe of enemies that afflict them, accuſing and condemning them, which is a fault beſides impatiency, euen to confeſſe other mens ſinnes, and not our owne, we muſt learne to looke higher, to ſee and behold Gods hand ſtriking, and acknowledge his good prouidence in our affliction, and that will make vsus if any grace bee in vsus in patience and ſilence to ſubmit our ſelues to the will of the Lord, for why? hee is iuſt in afflicting vsus, and wiſe, impoſing affliction vponupon vsus, for many good ends, and mercifull, he might iuſtly deſtroy vsus.
Note.Secondly conſider that by impatiency we are cruell to our ſelues, we weaken our ſelues and make that ſtronger againſt vsus, which doth already torment vsus, we adde affliction to our ſelues, in other things wee commonly louelove our ſelues too much but in this we are cruel to our owne bowells, and become inſtruments of further torment to our ſelues, and that cruelty is moſt barbarous, and the greateſt cruelty, for any crime a man commits againſt himſelfe is greater then it can be againſt another, as for a man to murther himſelfe, is a more fearefull degree of murther then to murther an other, and ſo if a man be cruel to himſelfe, it is moſt ſauage cruelty. Let vsus then thinke vponupon it that our affliction comes from the hand of God, who is moſt iuſt wiſe & mercifull in afflicting of vsus, and that if we ſuffer our ſelues to be impatient, we are cruell to our owne bowells which is the greateſt and moſt ſauage cruelty. Let the conſideration of theſe things ſtirre vsus vp to a patient and quiet ſubiection of our wills to the will and pleaſure of the Lord, that ſo wee may walke worthy of the Lord, both in proſperity and aduerſity. It is further to bee marked, that the Apoſtle ſaith (vntounto all patience and long ſuffering.) Whence we are taught to be conſtant in patience, Doct. 6 and to beare with patience great and long continued affliction. Wee muſt not beare Chriſt his yoke for a brunt,Wee are to beare with patience great and long continued affliction. Luk. 9.23. Iames 1.14. but as himſelfe hath taught vsus, take vp his croſſe daily, and follow him. Conſtancie is the complement and perfect worke of patience: this point needs no long proofe, it ſtands vponupon the ſame ground with the former; it is eaſily prooued, but not ſo ſoone learned: for happily a man may in ſilence ſubmit his will to the good will of God, in ſome one affliction; but when either another is added, or that increaſed and continued, then it is hard to continue patient, for then, beſides the riſing vp and rebelling of his owne fleſh, the deuill will be ready to ſuggeſt, that none whom God loues was euer ſo dealt withall; and if we oppoſe to this ſuggeſtion the example of any childe of God, then he will ſhift his foot, and ſay, but neuer was any childe of God ſo greeuouſly afflicted as thou art.
That wee may therefore be ſtrengthned againſt this ſubtiltie of Satan, Vſe. and inabled with patience to beare great and long continued affliction,We are to labour for ſtrength againſt Satans ſubtiltie in his perſecutions. know that no ſuch meaſure of affliction doth euer befall vsus as hath beene laid on the Saints of God recorded in the Scripture, take one in ſtead of many, read and marke there affliction and an exceeding meaſure of it compaſſed round about,Note. his reines cut, not ſpared, his gall powred vponupon the ground, broken with one breaking vponupon another, and runne vponupon like a giant, can we ſay we hauehave ſuch a meaſure of affliction? no ſurely, if wee ſpeake the truth, we cannot: and I further prooue it:1. Cor. 10.13. The Apoſtle ſaith, the Lord will meaſure our affliction according to the abilitie of his children. Now our ſtrength when it is at the greateſt, is farre inferiour to the ſtrength of Iob, Dauid, or Abraham, and therefore we muſt needs confeſſe our trials and troubles are far inferiour and ſhort of theirs. Let not then Satan euer preuaile with vsus, to perſwade vsus, that neuer any whom God loued was afflicted as we are: let vsus put backe his ſuggeſtion with this reaſon, and ſo learne to beare with conſtant patience the greateſt meaſure, and the moſt long continued affliction, that the Lord ſhall lay vponupon vsus. Come we to the laſt word (ioifulneſſe) this (as we ſaid) is the qualitie and condition of patience and long ſuffering. Our inſtruction hence is Doct. 7 this; it is not enough to be patient and ſilent in great and long continued affliction,It is not enough to be patient in great and long continued affliction, vnleſſe it be with ſweet contentment. Reaſons of the doctrine. vnleſſe it be with ſweet contentment, ioy, and comfort: wee muſt not only be content to beare the miſeries and afflictions of this life, ſo farre the Heathen could goe vponupon conſideration of fatall neceſſity, but we muſt goe a ſtep further, euen to reioice in our afflictions, yea as S. Iames ſaith, 1.2. count it exceeding ioy when ye fall into diuers tentations. Reaſons of this are giuen firſt by Peter, becauſe wee are in affliction conformable to Chriſt, reioice (ſaith he) in as much as yeare partakers of Chriſts ſufferings. Secondly, by S. Paul, when we are weakeſt, we are indeed ſtrongeſt, hauing then ſpeciall fauour,2. Cor. 12.10. Vſe. If patience be not with ioy, it is not pleaſing to the Lord, nor a fruit of grace. protection, and ſtrength from the Lord: therefore ſaith the Apoſtle, I take pleaſure in infirmities, in reproches in neceſſities, in perſecution, in anguiſh for Chriſts ſake, for when I am weake, then am I ſtrong: let this be thought on, that patience muſt be wirh ioy and comfort; if that be away, it is not pleaſing to the Lord: and againe know that patience with ioy and comfort is a true marke of Gods childe, for affliction being ſanctified, and ſent as a teſtimonie of Gods louelove towards his children,Heb. 12.7. if wee with patience and comfort endure it, God in it and by it doth offer himſelfe vntounto vsus, as vntounto children, affliction of it own nature doth preſſe downe the hart, hands and eies: if then faith, patience and comfort can keepe the heart, hands, and eies vpwards, it is a manifeſt argument that the ſpirit of grace and ſtrength doth reſt vponupon vsus, making faith to triumph ouer the triall, and making vsus conquerors, yea more than conquerors. Let this be conſidered,Rom. 8.32. and ſtirre vsus vp to a cheerefull and comfortable bearing of any affliction, though it be great, and long continued vponupon vsus. And ſo much of this verſe.