Divine Characters in Two Parts, Part 1 · Chapter 29
CHAP. XXIX. The Patient Hypocrite Is he that ſets a demure countenance upon a froward heart.Defin.
PAtience is a vertue of that uſe and neceſſity, that, without it, no man can poſſeſſe himſelf, although he ſhould be poſſeſſor of the whole world: by it, a Chriſtian poſſeſſeth his ſoul aLuke 21.19with comfort, when the world hath left him nothing but perſecution and miſery for his portion. Therefore, as the Chriſtian endeavours to ſtore himſelf with this grace, as hav…ng more daily uſe of this, in reference to the world, than of any other, (except faith, which keeps life in his patience;) ſo the hypocrite ſtriveth to be the true Chriſtians Ape in this, as well as in other endowments. Yea, in this he more ſeriouſly laboureth, becauſe his own diſcretion and experience cannot but tell him, that there is no living without it; unleſſe ſo, as death would be choſen rather than life bJer. 8.3.
But as we ſee in plants, fruits and herbes, there is a vaſt difference between ſuch as induſtry, care and Art have planted, or ſowne in Gardens, and thoſe that are wilde, and grow naturally in fields or woods, without any ſuch culture or coſt beſtowed upon them; which makes them upon the matter, oft-times, differre ſpecie, to differ in kinde from the other: ſo is it here. The hypocrites patience is of another kinde, a meer counterfeit that the Spirit of Chriſt never planted; a kinde of wilde patience, like to the true, in ſome outward ſhew, as hemlock is to parſley; but, proceedeth from, and ſerveth only to cover a froward heart, which, early or late, is found lodged in the boſome of every hypocrite, of every evil doercProv. 3.32 Pſal. 18.26.
This froward heart, void both of righteouſneſſe and true holineſſe, the hypocrite endeavours to cover with a vizar of patience: where patience may commend him unto men, or promote ſome other deſign of his own. And whereas impatiency and anger diſcover themſelves, for the moſt part, by the fierceneſſe, or diſcontent of the countenance, and looks; this hypocrite ſeeketh by all meanes to cover his inward fretting and frowardneſſe, by putting on a ſerene and friendly countenance therupon, as Cain did upon his inward diſcontent and rancour againſt his brother, till he had gotten him into the field, where he fell upon him, and ſlew him dGen. 4.8.
But, as he that hideth hatred with lying lips eProv. 10.18, and layeth up deceit within him, when he ſpeaketh faire, is not to be believed, for there are ſeven abominations in his heart, which wickedneſſe God will one day diſcover, and cauſe to be ſhewed before the whole Congregation fProv. 26.24 &c.; ſo this hypocrite ſhall be unmasked as Haman was, notwithſtanding all his courtly carriage and complements towards Eſther the Queen, whom he had deſtin'd to death as well as Mordecai, at whom he conceived ſo much indignation, that no leſſe than the deſtruction of the whole Nation of the Jewes was able to pacifie it. Yet he carried it ſmoothly, accepted of the Queens invitation, and after gloried in itgEſth. 5.13, that none could ſuſpect the leaſt diſcontent to lurk in his boſome; ſo exactly did he refrain himſelf, and temper his countenance, till his pride and inward rage and fury grew ripe for a diſcovery, that ſoon ended in his own fall and confuſion.
Differ.On the contrary, the true Christian is patient in heart, and endeavoureth to let patience have her perfect work there.
He hath brought his heart to take up the yoke of Jeſus ChriſthMat. 11.29, which yoke is by Chriſt himſelf declared to be his meekneſſe and lowlineſſe of heart, which ever produce patience, as the genuine daughter of both the former. He is meek, that is of a quiet ſpirit. Therefore theſe are joyned togetheri1 Pet. 3.4. He is meek, that is, calme, without ſtormes within, as well as without. There is a calmneſſe in his heart, as well as in his countenance; Meekneſſe is a moderation of anger, therefore near of kin to patience. All the difference between them is but this; Meekneſſe is a moderation of anger, Patience is a ſubduing of it: Patience makes a man quietly to ſtand under the burden laid upon him, Meekneſſe makes him not only quiet in ſuffering, but tractable to learn of God, and to follow God, even while he ſuffereth. Patience allayeth wrath; Meekneſſe prevents it.
This Leſſon he hath learned of his Maſter: not to colour, or cover; but, to cure his paſſion, and to caſt out that unruly beaſt of anger raiſed in his breaſt; his diſcretion, putting him on to exerciſe this grace of Patience. For, the diſcretion of man (ſaith Solomon) deferreth his anger kProv. 19 11, not only for a time, as watching a better opportunity, as Eſau did for killing his brother Jacob lGen. 27.41: but, for ever, as looking to God who appointeth, rather than man that inflicteth that trouble and ſorrow which exerciſeth his patience; reſolving to bear the indignation of the Lord mMic. 7.9. And he looketh to man the inſtrument, with pity rather than revenge. For, ſaid his Lord before him, Father, forgive them, for they know not what they do nLuke 23.34. By patience, he brings forth fruit, to wit, obedience to the WordoLuke 8.15: by this, in the ſharpeſt perſecution, he poſſeſſeth his ſoul, even while others torture his bodypLuke 21.19. This is the patience of the Saints, even of them that keep the Commandments of God, and the faith of Jeſus qRev. 14.12.
Thus, this hypocrite putteth on patience for his upper garment, as Tamar covered her ſelf with a veile, that ſhe might conceal whom ſhe wasrGen. 38.14. The true Chriſtian takes in patience as a cordial to his heart, and is careful to get it to work kindly within, before he endeavoureth to ſhew patience without: the patience of the one diſſembleth anger; the patience of the other, removeth it. The patience of the one, is but a work of the fleſh: but of the other, a fruit of the Spirit sGal. 5.22.
Character 1 This hypocrites patience is both cowardly, and deſperately impatient.
He ſeems reſolute to undergo any thing; but when he ſeeth whereto he muſt, he will rather endure any thing than bear what is coming towards him. If death be before him, he will prevent it, by doing execution upon himſelf, to avoid the feare of death by the hand of another. If reproach haunt him, he will chooſe rather to die than to bear it: He thinks it to be very noble patience to undergo death of his own chooſing, when yet he is ſo impatient of diſgrace, that he will rather die than endure it. He is of Sauls temper, if he muſt die by the hand of the Philiſtines, he will rather fall upon his own ſword, and be his own murderert1 Sam. 31.4. Or like Abimelech, that will rather be kill'd twice over, than that men ſhould ſay, a woman ſlew him uJudg. 9.54. Or as Cato, (ſo renowned by the herein fooliſh Seneca *Epiſt. 104) who choſe rather to kill himſelf, not only by ſheathing his ſword in his body, but tearing his bowels in peeces with his own hands, than be at the mercy of Caeſar for his life.Plut. in Cat. Of whom Caeſar, more wiſely ſaid, O Cato, I envy thee thy death, ſeeing thou haſt envied my honour of ſaving thy life.
Such carriage ill deſerves the name of Patience, which is rather a deſperate foolhardineſſe proceeding from want of patience and magnanimity to bear what is, or may he inflicted: This is impatience in the higheſt, which while it ſeemeth to be above patience, falls infinitely below it. It argues an inability to beare, not patience to ſuffer: He is patient that beareth moſt from others, without impoſing upon himſelf, to avoid what others inflict. To throw off life, rather than endure the weight of another mans hands, argues a ſeeming valour, but, is indeed a real puſillanimity, which every Coward may reach unto by laying violent hands on himſelf. He ſpake no leſſe wiſely than truly, who ſaid;
Rebus in adverſis, facile eſt contemnere vitam.
Fortiter ille facit qui miſer eſſe poteſt.
In deep diſtreſſe, 'tis eaſie life to ſleight:
He manly doth, that can bear heavieſt weight.
Contrarily,Differ. the true Chriſtians Patience makes him to bear quietly whatever God inflicteth.
Patience delivers him up to God, to be at his diſpoſe, to bear any thing whereby any honour redounds to God. He will not be his own carver, unleſſe to chooſe to fall into Gods own hand, rather than into the hands of men x2 Sam. 24.14. He will not indent with God, what he ſhall ſuffer, or how long. Let God inflict both what he will, and as long as he will. He conditioneth not to be kept from this affliction, or that trouble: to ſuffer in his goods, not in his skin or carcaſſe; for a day, or ſhort time, but not longer.
If God ſuffer him to be loaden with reproaches unjuſtly, he beares it. If his adverſary write a book againſt him, he will take it upon his ſhoulder, and binde it as a Crown unto him yJob 31.35. He remembreth who hath ſaid, Feare not the reproach of men, neither be afraid of their revilings zIſa. 51.7. Not that he ſleighteth reproaches caſt upon him for ſin: for, theſe he prayeth againſtaPſal. 119.22: Nor reproaches caſt upon God, for theſe do even break his heart, he cannot bear thembPſal 69.20 and ver. 9. But he accounts that reproach precious which falls upon him for well-doing, or for the Name of Chriſt; therein he accounts himſelf happy, as having the Spirit of glory and of God reſting upon him dActs 20.25.
He ſeeketh not affliction, neither will he ſhun it. If the ſoreſt plagues befal him, he will chooſe rather to die under them, than by death of his procuring rid himſelf of them. He will not turne himſelfe out of Gods ſervice to ſave his lifedActs 20.25, but rather rejoyce to part with it in, or for Gods ſervice, and rejoyce to ſee it ſo well beſtowedePhil. 1.17. He accounteth it great impatience to deſire to die, to be freed of Gods ſervice, or of ſuffering for it: but, to procure death, upon ſuch account, he abhorreth it as manifeſt rebellion. This were to yield up the Kings fort, for fear of a ſiege.
Thus, this hypocrite in ſeeming to abound in patience, by bearing even death it ſelf of his own inflicting, to avoid a leſſe evil impoſed by others, ſhewes the greateſt impatience; being able to bear nothing but what he liſt, not unlike Ahitophel, who choſe rather to end his dayes in an halter, than to bear the diſgrace of not giving good counſelf2 Sam. 17.23, The true Chriſtian patience appeareth moſt, in not daring to do any ſinful act, to avoid the heavieſt trouble laid on him by God; but, as Job, abhorres the motion, by whomſoever made, and whatever he ſuffer: The patience of the one is but Cowardiſe made deſperate; the patience of the other prevents deſperate courſes of Cowards.
Character 2 This hypocrites patience is moſt what affected.
It is a needleſſe, or cauſeleſſe, (and therefore bootleſſe) patience. Either vain-glory, or the ſtrong and bewitching perſuaſions of others (for their own ends) maketh him deſirous, and ambitious to ſuffer; as the Popiſh Pſeudo-Martyrs who pretended ſuffering for their Religion (or rather ſuperſtition) when all wiſe men know they are executed for treaſon; and as they, whoſe affectation of Martyrdome the Apoſtle hinteth, where, he ſaith, though I give my body to be burnt g1 Cor. 13 3. Vain-glory ſometimes chooſeth rather to burne, than to glorifie God by a holy life; not conſidering that it is a greater evidence of ſincerity to live according to our Religion, than to die for it, until God call us out to ſeale his truth, and to end an holy life together, for ſome holy ends of his own, not for glory to our ſe…ves.
Perhaps an opinion of merit may make him willing to undergo voluntarily, what he would be loth to ſuffer upon any other account: as ſome Papiſts who whip themſ…lves and impoſe on themſelves other voluntary and arbitrary chaſtiſements, as …h…nking …er…by to ſave God a labour; holding this to be a work of more than meri…, a…beit they be herein equalled, if not exceeded, by the Prieſts of Baal h1 King. 18.28. But he that takes upon him to be wiſer, or ſtricter than God, will not fail to ſhew his …olly in m…king it (as he thinks) good, by an affected ſuffering more for his own ſake, than he is willing to undergo in obedience to God. He will afflict his ſoul by faſting for strife and debate iIſa. 58: when otherwiſe, he would chooſe rather to pamper his body, to provoke to ſin.
Differ.Contrariwiſe, the Christians patience is truly paſſive.
He will not p…ll ſufferings upon himſelf, but ſuffer when God calls him to it. He is not fond of affliction, as affecting occaſions to ſhew his patience; but, if the Wi…l of God be ſo; and, if need be k1 Pet. 1.6, he is content. Sometimes it pleaſeth God to advance the Goſpel, and the common cauſe of Religion, by the perſecution of a few: As, by the perſecution againſt the Church which was at Hieruſalem, that ſcattering of the Saints throughout the Regions of Judea and Samaria lActs 8.1, was a me…s of the Converſion of this CitymVer. 5.25 and 40., and many moe: ſo that as he ſaid, the way to bu…ld Italy, is to build Millain, (becauſe in this City were the moſt and beſt Architects;) ſo the means to ſpread the Goſpel, where before it had not come, was the ſcattering of the …ints from Hieruſalem, that they might be forced abroad, and build in other places.
It is ſom…times incident to the choiceſt Saints, if God erect a Church ſo pure in all things, as ſcarce any can parallel it, to deſire to dwell there all the dayes of their lives, to behold the beauty of the Lord there ſhining forth in greateſt brightneſſenP…. 27.…; but God ſeeth it better perhaps, to diſturb and ſcatter them, that they may go abroad, and give milk to babes in other places, than to let them alwayes feed in a fat paſture at home, where they communicate to none but to one anothero1 The…. 5.11: With reſpect to this and other ſervices of the Church, holy men have been contented, (when fired out of their former eaſe, and ſweet repaſts in the Church of God▪) to wander up and down without houſe or home, and (if the Will of the Lord be ſo) not to be bound only, but alſo to die at Hieruſalem, or any where, for the Name of the Lord Jeſus pActs 21 13, that Christ may be magnified in their mortal bodies qPhil 1.25, and that the Church may be confirmed by their offering up themſelves upon the ſacrifice, and for the ſervice of the common faith rPhil. 2.17. Neither are they proud of theſe their ſufferings, but are willing, even then to call to minde their own ſins that might juſtifie God in his ſharpeſt proceedings againſt them, and to ſtop their own mouthes for ever from clamouring againſt ſuch his dealing with them, which their own ſins might juſtly bring upon them: and therefore take up this reſolution, I will bear the indignation of the Lord, becauſe I have ſinned againſt him, until he plead my cauſe, and execute judgement for me sMic. 7.9?
Thus, this hypocrite offereth himſelf to ſuffering, as Sauls Armour-bearer, that would needs kill himſelf to bear his Maſter companyt1 Sam. 31.5. the true Chriſtian is ready to ſuffer impriſonment, bonds and death; but not till God call him to itu1 Pet. 3.17. The one affecteth to ſuffer what he might avoid, the other is content to endure what God will have him ſuffer; this therefore is Chriſts Martyr, the other is his own butcher.
This hypocrites patience argues him rather proud and ſpightful, than patient. Character 3
He would be thought patient, but his patience is full of pride, as diſdaining his enemie; and ſo, he rather ſcorneth, than ſuffereth: and what he beareth, is from pride, and haughtineſſe, not patience. He is ſo far from letting patience have her perfect work, that he never knew what true patience meant. And whereas he ſhould, as he pretendeth, exerciſe patience, he rather acteth proud King Turnus, who being enraged by the too bold ſpeech of Drances, (whom he lookt upon, and ever hated as a Coward) perſwading him to make his peace with Aeneas, then in Italy; and having heard that Drances had given out before, that ſo he meant to handle Turnus, Licet arma ſibi mortémque minetur *Aeneid l. 11, although the King ſhould threaten him with ſword and death for ſo doing: Turnus ſcorned to touch him, as being too unworthy a ſubject for him to defile his hands with all, and therefore after a ſharp reproof, put him off with this diſdainful cloſe.
Nunquam animam talem dextrâ hâc (abſiſte moveri)
Amittes; habitet tecum, & ſit pectore in iſto.
Fear not, ſo baſe a ſoul, by this right hand of mine,
To loſe: dwell let it ſtill, in that vile breaſt of thine.
Contempt, ſaith the Philoſopher*Rhet. l. 2. c. 3, expelleth anger; but this, for the moſt part, is ſpiteful, and intends revenge, even when he ſeems to take no notice of the wrong. Such was the ſcornful patience of Socrates, who unto the young man that railed on him, gave no anſwer but this, I will not kick the Aſſe that hath kicked me; which was ſo well ſet on by him, and ſeconded by others, that he that reviled him, being generally derided, went and hang'd himſelfe. Not much unlike to this, was that counterfeit patience of Cato, who being by one abuſed, that ask't him pardon, denied that he had done him any wrong; that he might not be thought to be at all moved at it.
Yea, ſometimes this hypocrite takes himſelf to be patient, becauſe, when provoked, he fights not, nor uſeth all the extremity that he could, when yet his ſpeech, geſture, and behaviour argue an heart boiling with unquietneſſe and envie within, as Abſaloms did towards Amnon. For though he ſeemed to pacifie Tamar, whom Amnon had raviſhed; Hold now thy peace my Siſter, he is thy brother, regard not this thing w2 Sam. 13.20; and, in ſhew, took no notice of it to Amnon himſelf, ſpeaking to him neither good nor bad, for two yeares togetherxVer. 22, 23; yet he hated Amnon, becauſe he had forced his Siſter. And afterwards under colour of a Sheep ſhearing feaſt, got him to his houſe, made him drunk, and then ſlew him by the hands of his ſervantsyVer. 28, 29.
Sometimes his patience is nothing but ſtoutneſſe of heart, that for reputation of magnanimity, will not take knowledge of an injury, as Saul, when ſome children of Belial after his election to be King, ſaid, How ſhall this man ſave us, and deſpiſed him, bringing him no Preſents; Saul held his peace z1 Sam. 10.27: not out of any true patience enabling him to bear ſuch an affront, but out of greatneſſe and height of ſpirit to take no notice of the contempts of ſuch baſe ſpirited men.
On the contrary, true Chriſtian patience baniſheth pride and rancour, Differ.and doth good for evil.
The Chriſtians patience comes down from above, and therefore is like the founder: It accounteth pride and rancour, (the hypocrites ſupporters) to be as great enemies, as revenge it ſelfe; the patient in ſpirit being oppoſed, and preferred to the proud in ſpirit aEccl. 7.8. The patient Chriſtian doth not only ſuffer at the hands of his perſecutors, without ſeeking revenge; but, prayeth for them, and bleſſeth thoſe that curſe him: Yea, he bleſſeth, and curſeth not bRom. 12.14. This he accounteth to be thank-worthy, if a man for conſcience towards God, endure grief, ſuffering wrongfully c1 Pet. 2.19. Patience is much miſtaken; much belongeth thereunto, which the world little thinks of. Patience can never have her perfect work, without wiſdom; no wiſdom is to be had without prayer; no prayer, without faithd1 Pet. 1.4, 5, 6.
And as patience is the gift of God, ſo is it the Chriſtians conformity with the perfection of his heavenly Father eMat. 5.48, a main part of the imitation, and a fruit of the Spirit of ChriſtfEph. 4.32. Magnanimity maketh a faire ſhew of patience, yet it is but a vizar of pride put upon the ſpirit of revenge: for ſuch men, ſparing in their retail, promiſe themſelves revenge in the groſſe: as Haman, by forbearing Mordecai made way to the deſtruction of the whole Nation of the Jewes: and Caeſar ſeemed very patient towards Cato, and ſundry other particular perſons, without revenging himſelf on them for oppoſing his ambition, that he might with leſſe envie, bring under his yoke the whole Romane Empire.
A baſe minde may beare quietly, becauſe it apprehendeth not the injury. The weak and impotent is wiſe enough to ſee the wrong, but dares not to take notice of it: the ſtrong can contemn, or deferre, or put it in the deck; but not digeſt it. Only the true Chriſtian truly overcometh evil with goodneſſe, by patient bearing the evil, and cordial doing of good.
Thus, this hypocrite is a Court-enemy, that is quiet and ſtill till he be able to ſtrike home to purpoſe. The true Chriſtian is the true friend that then ſheweth moſt patience when he is able to take ſharpeſt revenge: the one as Haman, thinks ſcorne to lay hands on Mordecai alone, without deſtroying the whole race of his peoplegEſth. 3.6; the other is as David, that ſpareth his mortal perſecutor Saul, even when it was in his power to kill himh1 Sam. 26.8, 9. The one ſuppreſſeth his wrath, to give it more vent afterwards; the other only attaineth that glorious victory, of an enemy to make a friend, not only to himſelf, but to Chriſt alſo, for whom he patiently ſuffereth.
Character 4 This hypocrites patience is patience perforce.
If there be no way to avoid it, no revenge to be taken, he ſeemeth patient, and to be quiet; but, his patience is no other than a fretting, pouting patience; which the leſſe it breaks forth in action, ſpeech, or geſture, the more he inwardly chafeth, and ſuffereth the fire of vexation even to conſume his heart. Perſwade him to patience, his anſwer is, What would you have me do? I neither fight, nor chide, I ſay nothing, &c. When every one that ſeeth him may behold in his countenance, evidence enough of fretting within. And, he that fretteth, doth evil, and doth not ceaſe from anger, nor forſake wrath iPſal. 37.8.
He ſuffereth by compulſion, as a malefactour that quietly lies down upon the block, without reſiſtance, or ſhew of impatiency, but it is becauſe he cannot avoid it: he knows if he did not ſo, he ſhould be compelled: and ſo he is quiet, not from any ground of patience; but, partly out of ſhame leaſt it be ſaid of him, he was afraid to die; and partly out of ſelf-love to avoid greater torment in dying. Thus any man may quietly ſuffer poverty, ſickneſſe, death it ſelf, quietly, when there is no remedy; yet be far from beating any of theſe with patience, even when he ſeems moſt patient.
Differ.Contrarily, the Chriſtian is willingly patient.
That tribulation which bringeth forth patience, makes him by experience, to arrive at hope, which maketh not aſhamed kRom. 5.3, 4, 5. This can never be but where affliction is ſanctified: but, being ſanctified, patience will ſoon have her perfect work. For then, the Chriſtian ſees love in correctionlProv. 3.12, and finds profit by ſufferingmPſ. 19.67, 71, 75. He now comes to diſcerne that God chaſteneth him for his profit, that he may be partaker of his holineſſe nHeb. 12.10, therefore he fainteth not, when chastiſed by him, but kiſſeth the rod, as bleſſing God for it.
This patience makes him keep the peace alſo, not only with others, but with his own heart. For, while he waiteth patiently upon the Lord, he will not fret himſelf becauſe of him that proſpereth in his way oPſal. 37.7; he preſerveth the tranquillity of his minde, as well as his charity; not only not revenging, nor reviling, but forgiving, and loving his enemies, yea, praying for them. By this meanes is he Maſter of himſelf, and in the way to maſter others, that otherwiſe could maſter him, upon this very account that he is not his own Maſter.
Thus, this hypocrites patience is like that of Simon of Cyrene, whom Pilates ſoulpiers compelled to beare the Croſſe of Chriſt, when they led him forth to crucifie him pMat. 27.32, he was forced to do it whether he would or not: the true Chriſtians patience is like that of his Lord, who when he was to undergo the ſharpeſt brunt, profeſſed to his Father, I delight to do thy Will, O my God qPſal. 40.84: the one puts on the garment of patience, as a malefactor, his ſhrowd, or winding ſheet, when he is going to execution; the other puts it on as an ornament wherein he delighteth always to be found.
This hypocrite is quarrelſome in the midſt of his patience. Character 5
He will ſo endure, that he will not omit to complain he is wronged, or at leaſt accounts himſelf ſo to be, although, perhaps not injur'd at all. Either he ſuffers wrong, or would be thought ſo to do. And this he will take notice of, that you may take notice of his patience; although his very complaining argues the contrary. Sometimes he forbears not God himſelf, as if God had dealt but hardly with him: and then, he commendeth his own patience, by ſaying, I am a poor man, I take it patiently; when yet his wealth is more than he will be known of, or than he meaneth well to employ. And as for his neighbour, he ſaith of him, he hath done me wrong; but I muſt forgive, and forget; when yet no wrong is done, but ſome juſt reproof perhaps is given him, or he hath recovered his own, wrongfully detained by this patient wrong doer.
Contrariwiſe, the true Chriſtians patience is very peaceable.Differ.
He deſires not to quarrel with any, but to follow the things which make for peace rRom. 14.19. If offence be offered him, he forbeareth, and forgiveth, where he hath juſt matter of quarrel againſt any man sCol. 3.13. And as for God, he reſolves neither to open his mouth, nor to beare the leaſt grudge in his heart againſt him, let God deal how he will by him. He will juſtifie God againſt all the objections of his own heart, The Lord our God is righteous in all his works which he doth tDan. 9.14. It is his mercy that we are not conſumed uLam. 3.22. And unto men, rather than hold contention, he ſaith, I am as ye are, ye have not injured me at all wGal. 4.12. He rather burieth the wrong as having not been at all, than to maintain a juſt quarrel any longer with them. At leaſt he committeth all to God, his cauſe, his ſoul, and all, in well doing, not in a way of quarrelling. For well he knoweth, that, Patientiae Sequeſter Deus, God is the Solicitor for patience, (as Tertullian ſpeaketh) with whom he is ſure he may ſafely truſt both himſelf and cauſe.
Thus, this hypocrite is like the men of Ephraim quarrelling with Gideon, even when they had cauſe to thank himxJudg. 8.1. The true Chriſtian is as Gideon, pacifying the Ephraimites, even when they gave him cauſe to chide them; by attributing his victory to them who never ſtruck blow in the cauſeyVer. 2, 3: the one quarrelleth, while he proclaimeth peace; the other is for peace, while others denounce warre zPſal. 1…0.7.
This hypocrites patience is ſtinted. Character 6
For ſome time, and in ſome things, if you try him, you may finde him patient; otherwiſe, not. He may bear a little at firſt; but, if the trial laſt too long, farewel his patience. If he pray, and God anſwer him not ſpeedily, his patience is ſpenta2 King. 6.33. If he faſt, and finde no preſent fruit of it, he is apt to quarrel with God for doing him wrongbIſa. 58.3. Saul will tarry ſeven dayes, expecting the coming of Samuel, according to the ſet time appointed by Samuel; but, no longerc1 Sam. 13.7, 8. His feare now maſtered his patience, and made him to play the fool, to the loſſe of his KingdomdVer. 13, 14. This hypocrite at the beginning of a ſickneſſe, or other calamity, will do ſomewhat in praying to God, as Saul forced himſelf, and offered a ſacrifice, but, if the affliction continue, he is ſoon weary and tired, his patience is at an end, he will not always call upon God.
In like manner, when he hath to do with men, if the offence be but ſmall, he may be patient: but not if the injury be in his opinion too great to be borne. He will patiently beare, till you touch him on the right veine. If profit be his darling, he will give you leave to do almoſt any thing to him, ſo you touch him not in that: if honour, be his Miſtreſſe, beware how you touch the hemme of her garment; if pleaſure be his God, you muſt not in the leaſt, offend him therein. Whatever he maketh his idol, that above all muſt not be medled with, at your peril; (for, this coſt the Baptiſt dear) in other things he can better bear.
Differ.On the contrary, the Christians patience is long-ſuffering.
As Davids kindneſſe was the kindneſſe of God e2 Sam. 9.3, becauſe he ſhewed it in obedience to God, and took God for his pattern in the ſhewing of it; ſo the Chriſtians patience may be called the patience of God: becauſe as God is long-ſuffering f1 Pet. 3.20; ſo he in all things deſireth to be. If the Lord ſhould ſeem to us to be ſlack, (which he is not, as ſome men count ſlackneſſe g… Pet. 3.9, who ſet God a time, and leave him not to his own;) yet, he beleeveth, and therefore will not make haſte hIſ… 28.16, to be relieved or delivered by any other hand, or meanes, as impatient to wait the Lords leiſure any longer. Patience hath hope, and what he hopeth for, he doth with patience wait for it iRom. 8.25And this is no more than needeth, that after he hath done the Will of God, he may inherit the Promiſes kH…b. 10 26. He dares to truſt God upon his word, when even a wretched Balaam, as well as Samuel, cannot but confeſſe, that God is not as man that he ſhould lie, or the Sonne of man, that he ſhould repent lNum. 23.19 1 Sam. 15.29. He therefore concludeth, the viſion is yet for an appointed time; but at the end it ſhall ſpeak, and not lie: though it tarry, he will wait for it, becauſe it will ſurely come, it will not tarry, one houre beyond the time appointed of GodmHab. 2.2.
And as his patience preſumeth not to ſtint God, in ſetting God a time, ſo neither doth it deſire to make man his own carver in the afflictions which he ſuffereth. If God give him the choice, he thankfully accepteth it, and caſteth himſelf (wiſely) into his own hands that gave him the electionn2 Sam. 24.12 14: otherwiſe, he deſireth not to be his own choſer, nor dareth to make exception. His patience under the hand of God, floweth from love to God, which beareth all things inflicted, believeth all things promiſed, hopeth all things believed, endureth all things till God take them offo1 Cor. 13 7. He is not as they, who cry out, If God had laid on me any Croſſe but this, I could have borne it better. I ſhould never have complained: but this, is beyond my ſtrength: but rather ſaith with Hezekiah, good is the Word of the Lord denouncingpIſa 39.8; and with David, good is the hand of the Lord infl…cting qPſal. 119.71; not an affliction of mans chooſing, but of Gods own appointment rMic. 6 9. He knoweth God is wiſer than he, and better knoweth where to ſtrike, and how to ſtrike him, to let him blood in the right veine, and wherein his patience may be moſt ſeen, and his faith beſt tried; as Abrahams, in the offering of his Iſaac; and Job, in ſuffering the devil to fall upon his body, aſwell as upon his eſtate and family.
Thus, this hypocrite is like Ozias and the men of Bethuliah, who ſet God a day, by which h… ſhould either ſupply them with water, or deſtroy their enemies that beleagured them, or otherwiſe they would ſhift for themſelves without himsJudeth. 7.30. The true Chriſtians patience is like that of the husbandman, waiting for the precious fruits of the earth, having long patience for it, until he receive the early aad latter rain tJam. 5.7. The one will pick and chooſe, or flie in the face of God; the other deſireth God to chooſe for him, and therein patiently beareth the hand of God.
Character 7 This hypocrites patience is ſtupid and ſenſeleſſe.
Either he is a Bedlam, or a Sot; a Fury, or a Stoick; a Lamech uGen. 4.23, 24, or a Nabal w1 Sam. 25.3…. He is all in extremes. We take him here as a fury maſtered, as a wilde bull in a net that can ſtruggle no longer; as a Nabal that hath loſt his wits, when he comes to reflect upon his carriage towards David, while he was out of his wits in his drunken fit. Or, as a Stoick, who glorieth in being foreign, void of all paſſion or perturbation. His patience is a meer foreign, a privation of paſſion, and of all feeling, wherein ſome have gone ſo far, as to ſay of torment, O quam ſuave hoc! This is a thick-skinn'd patience, the patience of a poſt, rather than of a man, and a ſure ſymptome of a fooliſh, as well as of an hard and brawny heart, Nulla virtus est, quae non ſentias, pati *Seneca.. It is no vertue to ſuffer, what thou haſt no ſenſe of; to be patient under that which thou feeleſt not at all.
Affliction doth rather dull, than quicken him, aſtoniſh than awaken him. If God ſend a cruel enemy againſt him, to devoure him with open mouth, yet he turneth not to him that ſmiteth him, neither doth he ſeek the Lord of hoſtes xIſa. 9.12, 13. Tell him, deſtruction is determined againſt him, he is no more moved than Nabal that became as a ſtone. Nay, he glorieth in this that he doth not, cannot feel, or fear any thing; as ſome, that have dead fleſh, will give any body leave to pinch it till he be weary. This argues a conſcience ſeared with an hot iron y1 Tim. 4.2, rather than an heart ſenſible of the hand of God upon it.
Contrarily, the true Chriſtian is ſenſible of what he ſuffereth, Differ.even when he is moſt patient in ſuffering.
If he ſuffer under the more immediate hand of God, although he take up this reſolution, I will bear the indignation of the Lord; yet he deſires to be deeply ſenſible of that h…d, when it doth but gently prick him with a pin, as well as when it maketh a deeper wound with a knife, or ſword; that being humbled under a ſmaller judgement, he may prevent a greater. Thus Aaron was ſenſible of Gods hand upon his Siſter Miriam, when but ſmitten with leproſie, for a ſeaſonzNum. 12.11, 12: as well as when God came nearer to him, in devouring his two ſonnes, Nadab and Abihu, by fire from the Lord, for offering ſtrange fire before the Lord aLev. 10.1, 2. In this greater, Aaron was patient; for, he held his peace bVer. 3: but, in both, ſenſible of his diſpleaſure who inflicted both.
In injuries from men, none hath better diſcerning, or quicker feeling of wrong than he; not, as unable to bear, or as being revengeful; but as beſt able to judge of wrong, and knowing what he ſuffereth. He beareth much, and forbeareth more; yet he knoweth both what he beareth, and what he forbeareth to take notice of. And, although he be content to let fall all thoughts of private revenge, and to forgive the offendor, and patiently ſuffereth; yet he looketh up unto God in his ſufferings, and there finds cauſe enough to behave himſelf patiently towards God and man, leaving the cauſe to God, who judgeth righte…uſly c1 Pet. 2.23.
Thus, this hypocrites patience is like that of the drunkard, whoſe language after a drunken fray is; they have ſtricken me, and I was not ſick; they have beaten me, and I felt it not dProv. 23.35: the Chriſtian Patient holdeth it meet to be ſaid unto God, I have borne chaſtiſement, I will not offend any more; that which I ſee not, teach thou me; if I have done iniquity, I will do no more eJob 34.31, 32: The one beareth as a ſtock or ſtone, but feeleth not the burden, and therefore profiteth by neither; the other feels what he beareth, and ſo profits by both.
This hypocrites patience is baſe and ſervile. Character 8
He ſuffereth what he needs not, and at whoſe hands he ſhould not; when yet he would be very unquiet to bear half ſo much; where there is more reaſon for his bearing. Sometimes feare makes him bear like a ſlave, not only the buffettings, but the luſts of men, whereby he ſinneth againſt God. Sometimes, hope of gaine or compaſſing his own ends, makes him bear, like a Paraſite, or covetous muckworme, that will let any man ride him who will pay him well for the journey: Sometimes ſuperſtition makes him lay down his back to be ſadled and laden by a Popiſh Prieſt, bearing any thing at the hand of a Shaveling, be his impoſitions never ſo unreaſonable, and his pennances never ſo intolerable. But he will not ſuffer any reproof, or admonition from a faithful Miniſter, that never meant to impoſe any ſuch burdens, but only ſeeks to reduce him into the right way, whereas the other leads him further aſide, and ſo doth him more miſchief than he did to himſelf; as he that miniſtreth wrong phyſick, endangereth the Patient more than the firſt diſeaſe.
He is ſick of an old diſeaſe, which fooles may call patience; but wiſe men ſee to be folly. It is ſuch a patience as makes him (if he be religiouſly inclined, and not well inſtructed, or but ſeemingly religious) to ſuffer, if a falſe teacher bring him into bondage, if he devoure him, if he take of him, if he exalt himſelf; yea, if he ſmite this Simpleton in the face f2 Cor. 11.20, who yet will bear nothing at the hands of his own Paſtor, be he never ſo able, ſound, and induſtrious for the good of the flock: no more than the Corinthians would bear at the hands of Paul, yet willingly endured any thing from falſe Apoſtles.
Differ.Contrariwiſe, the Chriſtians patience is free and ingenuous.
He is content to ſuffer what God requireth, not what tyrants illegally impoſe, and fooles undergo. He loves to ſee by what authority he ſuffereth, though it be abuſed. He will not ſuffer as a fool, even where he is content to ſuffer as a Chriſtian. He will imitate him, that in the midſt of all his patience, was ſenſible of the unreaſonableneſſe and illegalneſſe of a blow given him upon his face, without warrant of that Law by which he was then to be tried; although he were content to ſuffer more than the Palme of an hand, in a more legal way. Therefore he anſwereth reſolutely, If I have ſpoken evil, bear witneſſe of the evil: but, if well, why ſmiteſt thou me gJoh. 18.23? He knew how to ſuffer, and that with patience: but, not to ſuffer as a fool, without reproof of the fool that ſmote him.
The like afterwards was his carriage to Pilate, who vaunted much of his power to releaſe, or crucifie him. Chriſt, who was willing to lay down his life for his ſheep, and that under the ſentence of Pilate, lets Pilate know, that he was much miſtaken, if he thought he could do any thing againſt him, further than was before determin'd in heaven; and he, permitted to execute that determination. Thou couldeſt do nothing at all againſt me, except it were given thee from above. Therefore he that delivered me unto thee, hath the greater ſin hJohn 19.11. The High Prieſt did, or might have known whom Chriſt was, and that it was not in the power of man to put him to death, without God. He that had prophecied, as High Prieſt, and gave counſel to the Jewes, that it was expedient that one ſhould die for the people iJohn 18.14; ſhould have done better than to have delivered up the Lord of life to him that could not take life from him, but by power from heaven; which muſt needs be a greater ſin, than if the ſame offence had been done by one ignorant of both theſe truths.
The Chriſtian will patiently ſuffer, when, after a lawful defence, he findeth himſelf overborne by injuſtice and violence: but he will omit nothing that is honeſt and lawful to prevent an unjuſt ſuffering, Thus Paul, who was ready not to be bound only, but alſo to die at Hieruſalem for the Name of the Lord Jeſus, omitted nothing that might make for his juſt defence againſt unjuſt proceedings; as a Romane, he might plead his Burgeſſeſhip of Rome; Is it lawful for you to ſcourge a Romane, and uncondemned kActs 22.25? by which meanes he eſcaped (for that time) a ſharp and ignominious whipping. Afterwards, when the High Prieſt commanded him, contrary to Law, to be ſmitten on the mouth, Paul made ſo bold as to tell him, God ſhall ſmite thee, thou whited wall: for, ſitteſt thou to judge me after the Law, and commandeſt me to be ſmitten contrary to the Law lActs 23.2, 3? Again, when he found by Festus, that the Jewes had ſolicited to have him tried at Jeruſalem, on purpoſe that they might now, (as they had before agreedmVer. 12, 13 &c.) kill him, before ever he ſhould come to his trial, (as they would have done before, had not the plot been diſcovered) he therefore to prevent that butchery, not to ſhun ſuffering, appealed unto Caeſar nActs 25.11.
No Law of patience, or of God, alloweth man to neglect his lawful defence, or the putting off unjuſt ſuffering by the help of juſtice, if it may lawfully be obtained: But if juſtice it ſelf be made a party againſt him, he obeyeth the Ordinance of God, and ſuffereth the abuſe of man.
Thus, this hypocrites patience is like that of the Aſſe, that lets fall his eares when his back is over-loaded, and ſtandeth ſtill while the Wolf worrieth him; the patience of the other, is like that of Abner o2 Sam. 3.33, that would not die as a fool, or, as Nabal, (as the Original hath it) even when he fell by the treachery of Joab. Nabal indeed was a true picture of this hypocrite, whoſe baſe ſpirit died within him, at the very newes of a threatning; but Abner, the Embleme of a Chriſtian, that will ſell his life as dear as he can, unleſſe circumvented by guile: the one ſuffereth any thing but what he ſhould, the other will ſuffer nothing, but what he ought, till juſtice it ſelf he oppreſſed as well as he.
This hypocrites patience is idle and ſluggiſh. Character 9
Sloth diſſolveth the vigour of not only the body, but of the minde; and ſo, meer ſluggiſhneſſe and lazineſſe makes many a man to bear what elſe could not be born. The ſluggard had ra…her be toſſed in his bed, than to be at pains to riſe to ſave himſelf in a ſtorme; and chooſeth rather to ſleep in the top of a maſt pProv. 23.34; and ſo to hazard himſelf by one blaſt to be thrown over into the ſea while he is ſleeping, than to be at the labour of coming down while he is awake.
This luskiſh diſpoſition this hypocrite would have to be taken for patience, for his patience conſiſteth of nothing elſe. If he be in an Office, or a Magiſtrate, his careleſneſſe and dulneſſe in puniſhing offendors muſt be interpreted gentleneſſe and compaſſion, meekneſſe and long ſuffering, whereas indeed this is meerly a neglect of publick good, to gratifie his own private eaſe and ſloth: and he declareth plainly, that he is more a friend to wickedneſſe, than a mirrour of patience; and had rather ſuffer the diſeaſe to ſpread, than to ſtir up himſelf to apply the remedy: when he in his own private caſe can be vindictive enough. So it often happeneth, if he be in the Miniſtry, that he may be accounted milde, and patient, he will rather let his people die quietly in their ſins, than trouble himſelf or them ſo farre, as to give them ſuch a rowſing warning as God requireth.
Sometimes there is another reaſon of this kinde of patience, which the world is not aware of, as bad as the other. For, if by juſt occaſion he be put upon the clearing of himſelf from ſome foule imputations, he will ſeem to bear that reproach (whcih he calls injurious) with patience, rather than be troubled to vindicate himſelf: whereas indeed it concerneth him much, to endure an uncertain report, rather than by ſtirring too farre, to bring the truth of his wickedneſſe to light, whereof before there was no certain proof. Therefore he rather preferreth a ſelf-guilty patience, which is a cleanly meanes to avoid the diſcovery of guilt, to a diligent Inquiſition.
On the contrary, true Chriſtian patience is active and diligent.Differ.
Whatever comes from the Spirit muſt needs be of an active nature: therefore, patience, if true. This makes a man as careful to do the Will of God in what belongs to him to be done, as to ſuffer the Will of God by exerciſe of his patience, in bearing what God impoſeth. Patience hath her workqJam. 1.4 foreign., as well as her burden: an hand to act, as well as a back to bear. If ſhe want either, ſhe is a baſtardſlip, no fruit of the Spirit.
The Chriſtian will not therefore be ſo ambitious of the name of a patient man, as to be without the nature. He neglecteth not publick ſervice, although it ſhould be much to the diſturbance of the patience of others, to preſerve his own quiet and ſecurity. In his own perſonal wrongs he uſeth patience, as the beſt remedy, if there be hope of cure; but, where the wrong concerneth God, or the publick, he accounteth it a ſin to uſe more patience than by Law is preſcribed. Therefore, being in place of Government, he ſcattereth the wicked, and bringeth the wheel over them rProv. 20.26: yea, he maketh haſte to cut off all wicked doers from the City of the LordsPſal. 101.8. And, being a Miniſter of Chriſt, he cannot bear them that are evil tRev. 2.2; but, with the two-edged ſword of the Word and Diſcipline, executeth upon them the judgement written uPſal. 149 9.
Thus, this hypocrites patience is like that of Gallio, that, when the Peace was broken before his face, at the very Judgement-ſeat, cared for none of theſe things wActs 18.17. The patience of the Chriſtian is like that of Nehemiah, who in his own caſe was ſo patient, that he was content to be without the Governours allowance, becauſe the bondage was heavy upon the people that ſhould have contributed to itxNeh. 5.18; yet, in the cauſe of God, was ſo active, that he contended with ſuch as prophaned the Sabbath, and had married ſtrange wives, and curſed them, and ſmote certain of them, and pluck't off their haire yNeh. 13.25, he being a Magiſtrate, and their Governour: the patience of the one is like that or Judah, who when newes was brought him that his daughter-in-law Tamar was with childe by whoredom, his ſentence was, bring her forth, and let her be burned zGen. 38.24: but when it was diſcovered by whom ſhe conceived, he made no haſt with the execution▪ but reverſed the judgement: the true Chriſtians patience is then moſt active for God, when it bears moſt for Gods ſake, and puts God to bear moſt for his ſake.