Patience and its Perfect Work under Sudden and Sore Trials, Discourse · Section 4
IIII. Section.
ALthough I have diſpatched the ſubject I firſt intended, yet I find my ſelf obliged to proceed a little further in the opening the fifth verſe, in order unto a relieving againſt a great DISCOƲRAGEMENT, which I know hath or may have been in many Readers hearts, whilſt I have been thus diſcourſing theſe great things, about the Perfect Work of Patience, &c. And alſo to leave behind me, the moſt appoſite DIRECTION, how to obtain this Patience, in the perfect work of it: and I will not goe out of my Text for theſe things, neither.
An Expoſition of the 5. verſe.
If any of you lack Wiſdom, let him ask of GOD, that giveth to all men liberally, and upbraideth not, and it ſhall be given him.
§. THe Diſcouragement, I know is, Oh how remote are, and have our hearts been, from this perfect work of Patience! Which yet ſome Saints have in ſo great a meaſure attained, as thoſe great examples given have ſhewn, both of Saints out of the Old and New Teſtaments: what then ſhall I think of my ſelf for the preſent? (will ſuch a Soul ſay) or for the future, what ſhall I doe?
Why truly, GOD hath provided ſufficiently in the Text for Anſwer to theſe Queries and Complaints of yours, whereby both to relieve you againſt your Diſcouragement, at your want of the exerciſe of theſe things: And alſo to direct you to the moſt proper and effectual (if not the only) means to obtain them.
1. As to this preſent Diſcouragement about your want, and ſo great falling ſhort of this hitherto, (which you are ſo ſenſible of) Thoſe firſt words in the Text [If any of you lack Wiſdom] will be found greatly ſpeaking to your relief therein.
2. As to a Direction what you ſhould doe for the future to obtain it, thoſe other words, Let him ask of GOD, point us to the moſt proper and effectual remedy and way of ſupply in the caſe.
3. With this great Encouragement added; firſt drawn from the nature of GOD, [Ask of GOD that giveth to all men liberally, and upbraideth not] Then ſeconded with this Promiſe, [And it ſhall be given him.]
Of theſe three HEADS of what follows, briefly.
I. To the Diſcouragement,
§. THe opening of theſe words [If any of you lack Wiſdom] will greatly conduce to eaſe your heart as to that: The effect of which, is, that the Apoſtle plainly ſuppoſeth, that true believers may both, really, and in their own apprehenſions eſpecially, be found greatly lacking in point of Patience when Trials doe befall them. And this I am ſure hath reaſon to relieve you in what is like to be the great diſcouragement that uſually falls out.
This to be the ſuppoſition of the Apoſtle, is made good by opening four things.
1. That by Wiſdom, here, is plainly meant Patience; together with the perfect Work of it, which he had ſpoken of.
2. That he ſpeaks this unto thoſe that were true believers. [If any of [You.]
3. How it may or can be ſaid, that true believers, who have all Grace and the principles thereof in them, to lack ſuch or ſuch a grace.
4. The intimate reaſon and occaſion, upon which the Apoſtle utters himſelf in this ſuppoſition, [If any, &c.]
§. For the firſt, Wiſdom, ſometimes is taken largely for all Grace and gracious actings, whatſoever: Sometimes ſtrictly for a particular Grace. To find out the difference of which, the meaſure is to be taken from the ſcope of the place, where either of theſe is mentioned. Now wiſdom, in this place, is to be taken ſtrictly, that is, for that particular Grace, or piece of gracious Wiſdom, whereby to know how to be able to manage a mans ſelf under Trials, eſpecially great, ſore and ſudden ones, Patiently: (which is done when we have taken in, and digeſted by Faith, ſuch principles as our Chriſtianity affords (plenty of) as grounds, that inſtruct, and enable the Soul, joyfully to entertain ſuch Trials and Tentations, and to endure and goe thorow them, with a conſtancy of joy). For look as the word [Grace] is taken, either ſtrictly or largly, that is either for all Grace, and yet again for any or every particular Grace, each of which are called Grace alſo: As ye abound in every Grace, ſo ye abound in [this Grace alſo]. Thus, All Grace is called Wiſdom in a large ſenſe, (as uſually throughout the Book of Proverbs,) But withal, a particular Grace is called Wiſdom too, as the third Chapter of this Epiſtle, ver. 13. ſhews. The Grace of meekneſs, ſhewn in ſpeech, and converſation, he ſtiles it [meekneſs of Wiſdom] or a wiſe meekneſs, or a meekneſs accompanied with, and proceeding out of wiſdom. And thus Calvin, and moſt others, underſtand Sapientiae nomen ad circumſtantiam praeſentis Loci reſtringo. Calvin in Verb.wiſdom, here, in this my Text, of this ſpecial Grace: The ſcope and coherence with the former words carrying it thereunto. True Patience being from ſuch a Wiſdom, as whereby the Soul hath the skil and ability to manage a mans ſelf patiently under Tentations, to ſuch an iſſue, as that Patience ſhould have a perfect work in us; and unto this, it is here to be reſtrained: For this Grace, it is, he had been, and ſtill is diſcourſing of.
And there is a ſpecial and more peculiar reaſon, why this skill of Patience ſhould be ſtiled Wiſdom, in a more eminent ſenſe. For what he had before uttered of rejoycing in afflictions and tentations, and exhorted unto, that Patience ſhould have it's perfect work; theſe things being the hardeſt leſſons in Chriſtianity, do there fore need and require the higheſt principles of Divine Wiſdom, both Doctrinal and Practical, to be deeply inlayed and fixed in the Soul, ſo as to bow and frame the heart unto a real practice, and willing performance of ſuch Dictates, and conformity thereunto. For then it is that knowledge is tearmed Wiſdom; and for that reaſon it is, that our whole Religion is ſtiled Wiſdom, becauſe it reſts not in bare Notional knowledge, (which is a differing thing from Wiſdom) but makes men proportionably wiſe, to the practiſe of the things, in which it inſtructs. And particularly, this skill of renduring Tentations (ſuch as hath been deſcribed) doth deſerve this ſtile more eminently, for it ſo far outvies, and is above the ſphere of all Principles, whether of Philoſophy, or what other profeſſion, or profeſſors of Patience whatſoever, who whilſt in a ſullen Patience (for all of theirs was no better) they profeſſed to be wiſe, they became fooliſh: and Chriſtianity infinitely out-ſhoots them in what they moſt gloried in.
§. Secondly, That he ſpeaks this to them whom he ſuppoſeth true Believers, and unto them as ſuch, is evident: Although at the firſt bluſh (as we ſay) the words would ſeem to poynt at and ſpeak to unregenerate men, who wholly want all true wiſdom and grace: and ſo the drift ſhould be an intended Direction to, or for ſuch, to ſeek true Grace, which they lack, at the hands of God, by Prayer.
But the Coherence manifeſtly ſhews, that he ſpeaks to ſuch, whom he ſuppoſeth to be already true Believers: For in the next words, he exhorts the ſame Perſons, whom he ſpeaks to in theſe words, to ask in Faith; and therefore ſuppoſeth them to have true Faith already, whom he directs this Exhortation unto. And otherwiſe it had been more proper, yea requiſite to have exhorted them (if he had intended it of unregenerate men,) firſt, to ſeek Faith it ſelf, and then out of Faith and in that Faith to ſeek for this Wiſdom, or Grace of endurance. And again he ſpeaks to them that were Brethren; ſo he calls them. And in this paſſage, ſays; if any of [YOƲ] and ſuch, who being true profeſſors of Chriſtianity were expoſed unto thoſe ſundry Tentations from perſecutions, eſpecially: And 'tis ſuch, alſo whom he exhorts to count it all joy, &c. and here to ask a Wiſdom of GOD, whereby to be able to ſuffer for their holy profeſſion. Furthermore, this Wiſdom lying in Patience having its perfect work in them, it ſuppoſeth the perſons ſuch, as had ſome Work of Patience, and of other Graces begun in them already. And indeed, to have exhorted Ʋnregenerate Men, that were as yet utterly deſtitute of all Grace, and ſo out of harms way, as to any ſufferings, for the Goſpel; and to direct them to make this the firſt of their addreſſes to GOD, and of their requeſts, that they might be able to endure Tentations, and that Patience ſhould have a perfect work in them; and ſo to have taught them, that, which is the hardeſt leſſon in Chriſtianity, afore ere they had learnt the firſt letters thereof, this had been utterly improper, and a leſſon at too great a diſtance, for men in their Natural ſtate, firſt to learn. Thus much for the PERSONS, viz. That he ſpeaks it unto men already Regenerate, and ſuppoſed in the Faith.
§. The third thing Propoſed, was, How it could be, he ſhould ſpeak in this manner of Believers, that they ſhould lack this Grace of Wiſdom; whenas, if ſuch, they muſt be ſuppoſed to have all true Graces in them: why then ſhould he yet ſay, even of them, If any of you Lack, &c.
Anſwer, This expreſſion, to ſay, ſuch and ſuch a Chriſtian, [Lacks] ſuch or ſuch a Grace, is not uncouth, nor unuſual in the Scriptures; when he, (or they) have wanted the EXERCISE of it. For though Chriſtians doe receive the Principles of all Graces, as 2 Pet. 1. 3. yet they may neglect to ſtir up all graces, or may have been diſuſed to the exerciſe of ſome. Why elſe, and to what end doth the Apoſtle in the ſame place ſtir them up to add Grace to Grace, as in verſe 5. And in thoſe caſes, a Chriſtian may be ſaid, yea charged to lack that Grace or Graces, which he wants the exerciſe of. For ſo in the ſame Chapter, ver. 9. ſpeaking of a Dozed negligent profeſſor, though true, he uſeth this very language of him, He that lacks theſe things (as I have elſwhere opened that Scripture); For Idem eſt non eſſe, et non uti: 'Tis all one for a thing not to be, and not to be uſed, when the being of a thing is wholly ordained for uſe and operation: Now ſuch a thing is Grace; and ſuch a thing if not uſed, is as if it were not. And the oppoſition that is between adding Grace to Grace, v. 5. (that is the exerciſe of one Grace after another) & the lacking Grace, in that v. 9. evidently ſhews, that phraſe to be ſo underſtood, not of the utter want of the Grace, but of the exerciſe.
§. The Fourth thing is, The intimate Reaſon or occaſion, whereupon the Apoſtle doth utter himſelf in ſuch a ſuppoſition [If any of you lack.]
This will appear by conſidering theſe three things.
Firſt, In reſpect that the had Siquis veſtrum non poteſt intelligere Ʋ …ilitatem Tentationum, poſtulet a Deo toibui ſibi tentum. Beda in Locum.exhorted to ſo hard and difficult a Practice: to Count it all Joy, &c. Which requireth ſuch high principles, to be drunk in, about the good and benefit of Tentations, in the iſſue and end of them; which principles muſt alſo have been thorowly concocted in their hearts, firſt, who ſhall attain to this.
And Secondly, There being many poor Souls(as of ſuch that were weak, and ſome New Converts) amongſt them, whom he wrote to, who might and did then (as many now-a-days, that yet are ſincere-hearted) in the ſenſe of their own weakneſs, find and apprehend themſelves ſo far off, and remote from ſuch high principles, and attainments; and therefore upon his thus diſcourſing, were like to be utterly diſcouraged; thinking with themſelves, (judging themſelves by the preſent frame of their infirme Spirits) both that their hearts had never yet, nor would ever be wrought up to this Pitch. What to count it all joy! (think they) is that it, you exhort us unto? Alas! our hearts tremble at the very thoughts of entering into ſuch ſudden, and ſo great tentations, as you here forewarn us of And of all graces elſe, it is this, of a Patient ſuffering frame, and ſtrength of … Spirit thereto, that is and hath been our want. This is it [WE LACK] nor doe we know how to mannage our ſelves wiſely, under ſuch Trials; ſo as to glorifie GOD; yea, and not ſhamefully to diſhonour him: Nay, if we ſhould fall into ſuch trials, and ſufferings, we are liker utterly to fall away under them, rather then to rejoyce, when we fall into them.
Further, Thirdly, There might be many ſtrong Chriſtians (as to the active part of the life of Chriſtianity) who yet might be to ſeek as freſh Souldiers, at the firſt, when ſuch trials come unexpectedly, and thick and threefold upon them; and that they fall into them as down-fals and Precipices. (And in this dreadful a manner he had ſet them out to them, as impendent on them, as was opened) And even ſuch Chriſtians being ſurprized, might be at a loſs at firſt, in reſpect of that Confidence of Spirit to bear them, till by Prayer and Faith recollecting themſelves, they ſhould anew obtain or regain this Wiſdom. Even ſtrong Chriſtians are apt to be ſtounded at firſt, as men are with a greatblow, and cannot well ſtand or keep their ground.
Now unto ſuch (either of theſe) doth the Apoſtle in this Language [If any of you lack] apply himſelf; and therein ſpeaks to their very hearts: But eſpecially to the firſt ſort of weak Chriſtians. And indeed ſpeaks their very fears, and moſt inward thoughts and apprehenſions, they had or might have of themſelves: And ſo utters their misgivings of heart in their own Language. Oh I lack theſe things, ſays the Soul: [If any of you lack] ſays the Apoſtle. And it is no ſmall comfort to ſuch, to hear an Apoſtle, from the immediate inſpiration of the Holy Ghoſt, to ſuppoſe, that very true and ſincere Chriſtians may thus be lacking, and thus ſurprized.
Thus as to the Removal of their main Diſcouragement, which was the firſt thing propoſed.
II. THE DIRECTION.
Let him ask of God.
HAving thus ſpoken their hearts, as to the fears & apprehenſions of themſelves in reſpect of their falling ſhort, of this high duty of Joy and Patience, &c. He now DIRECTS them to the moſt proper and ſoveraign MEANS, for the obtaining of it, of all other, and that is faithful inſtant PRAYER. [Let him ask of God,] &c.
And herein alſo he ſpeaks the hearts of all true Chriſtians alſo, even of the weakeſt: whoſe refuge in all their wants is to cry to God, for a ſupply of what they lack: eſpecially, when they feel or are apprehenſive of their lack, and want in any Grace, that ſhould help them in time of need. And look what effectual ſupply of this Grace in Tentations, all the Apoſtles perſwaſions alone, would not have effected, That, Faith venting it ſelf, in conſtant and fervent Prayer, will bring in and obtain; and their hearts will in the end, be raiſed and wrought up unto: So as they ſhall be able to abound in this Grace alſo. Weak Faith, when it cannot find in its heart to ſuffer, or ſo much as to enter into trials, can yet pray; and ſo doth beg with deſires unutterable, to have this Grace, to be able to ſuffer theſe trials, in this joyful manner, as the Apoſtle exhorts unto. And the weak heart continuing ſo to pray and importune God, in the end, THIS ſhall be given him: As here he promiſeth. I ſhall not enlarge on this further: For when an Apoſtle ſhall ſingle forth a MEANES, And that One ſingle One, whereby to obtain any eminent Grace one needs, that means ought to be with all diligence put into uſe and practice: and ſo there needs no more to urge it.
Only obſerve how in this directive part, he puts them not upon praying, chiefly to have Tentations and trials averted, or kept of; nor to ask deliverance out of them, (though that is lawful and may be done:) Not a word of theſe, in this his exhortation: but he draws the main, and great intention of their Souls, unto praying for Grace, how to be patient and joyful, &c. This as to the direction.
III. HIS ENCOƲRAGEMENTS TO PRAY.
§. HIs ENCOƲRAGEMENTS, That by ſeeking, a believer ſhall obtain, are drawn, firſt, from that gracious wont and diſpoſition
Of God, that giveth to all men liberally, &c.
As being a God, 1. [That giveth to all men.] And this alſo is to be limitedly underſtood, of all thoſe men who thus doe, have, or ſhall apply themſelves Cum dicat omnibus, intelligit, qui Petunr, Calvin in Virba.unto God by faithful and importunate Prayer. For he had ſaid firſt, Let him [ask] of God: And therefore Gods [Giving] here, muſt be ſuppoſed to be a giving to him that asketh. Again, although it be ſaid, that Faith works Patience, yet it is prayer, that fetcheth and brings down the power from God into the heart, that works both Faith and Patience, and all. Prayer is the Midwife, by which, Faith the Mother, brings forth Patience in the heart.
II. His gracious diſpoſition in giving, is further ſet out.
1. That he giveth liberally. The word foreign, both ſignifies a free hearted giving, in a pure way of ſimplicity of heart; as being neither moved by any reſpect in us, as of worthineſs, or the like: But ſingly, and ſimply out of ſuch motives and conſiderations, as are in his own heart, and which his own great and gracious divine Nature prompts him to: FREELY. We generally uſe to ſay, [out of his free Grace,] which comes all to one, with the import of the word, which the Apoſtle uſeth here. Therefore make that Grace, as thy plea to him in thy Prayers for it, or whatever elſe thou ſeekeſt at his hands.
2. It ſignifies largely, abundantly, liberally, [RICHLY] as the word is uſed in 2 Cor. 8. 2. And ſo tranſlated there. You have both in that paſſage of Davids, 2 Sam. 7. 21. According to thine own heart (there's freely or ſimply) haſt thou done all theſe GREAT things. (There's Liberally.)
AND ƲPBRAIDETH NOT.
THat's a ſecond property or diſpoſition in God & his giving: The ſenſe where of is, Firſt, that when he hath given liberally, never ſo often, nor ſo much, yet he upbraideth not, as men are wont to doe. Among men, he that is moſt liberal, yet if the ſame man he hath formerly given unto, will come often to him to be relieved, in the end he (at leaſt) will excuſe himſelf, or elſe ſay, Why do you come ſo often, thus again and again? Which is a tacite and implicite way of upbraiding or inſinuation of foreg on benefits. Surely, NECEXPROB…T] Hoc additum eſt, Ne quis deum ſepi us adire metuat; …ui ex Hominibus maximè ſunt Liberales, rametſi identidem quiſpiam juvari ſe poſtuler, priora beneficia commemorant: at que ita excuſant IN POSTERUM. Calvin in verba. Vel certe ideo addit nequis deum ſepius adire vereatur (Calvins very words) nonne enim dicit, jam toties dedi; quid adhuc me obtundis? Ut ſolent homines, etiam qui maximè ſunt liberales (Calvins very words again) Sed Deus ut eſt Fons inex…auſtus ita ad dandum, modo pet…sſicut oportet, paratiſſimus, imo i…e ultro nos invitans ad ſemper petendum, &c. Aeſtius in verba.Calvin, and Aeſtius, from him, have hit it: who put this ſcope and drift upon this Clauſe, That no man ſhould be afraid, or ſolicitour to come, though never ſo often, to this free and generous Giver: nor be diſcouraged within himſelf, that he ſhould need to come ſo often to him; nor forbear to continue his inceſſant importunities, though it be never ſo long a time, ere he obtains.
And thus underſtood, it is as if he had ſaid, God is ſo free, ſo ſimple-hearted and liberall in giving, as the oftner you come, the welcomer; eſpecially when for Grace: yea, HE hereby inviteth us of his own free heart to come alwayes; to ask, and pray continually and inceſſantly, as that Parable, Luk. 18. 1. made on ſet purpoſe, ſhews. So then, a frequent, conſtant, importunate continuing in prayer to obtain, is hereby exhorted unto.
A ſecond ſcope in his adding this clauſe, is, That though we find, that God doth indeed upbraid impenitent men for their ſins (as Chriſt thoſe Cities) yet he never did, or ever will do any ſinners, in this caſe wherein it is propoſed, namely, when they ſhall come and humble themſelves for their ſins, ſeeking for more Grace, to help in time of need againſt their corruption; and this, much rather then for deliverance from or out of troubles: in this caſe, he will not twit them with any of their unworthineſs that hath been paſt: He will paſs by their iniquity, and not upbraid them. And this is a great encouragement indeed. For the guilt of ſin, and former ingratitude, do above all things, deter men, from coming to God, leaſt He ſhould remember their iniquities, and upbraid them, with them.
And it ſhall be given him.
HE follows and confirmes this hope of obtaining with this ſure and certain promiſe [And it ſhall be given him.] For when the Souls of men, being made thorowly apprehenſive of their own wants of a Grace, are carryed forth (to chooſe) to ſeek for Grace, or ſuch or ſuch a gracious diſpoſition, and that before, and above all deliverance out of the trials they are in (as was afore obſerved, the Apoſtle had directed): In this caſe, God that is the God of all Grace, is the moſt ready giver of Grace, that he is of any thing elſe. There are no requeſts more pleaſing to him, or that ſuit his divine, and bleſſed diſpoſition, ſo, as THIS doth of praying for Grace as thus ſtated. For the beſtowing and giving of Grace, thus prayed for, doth tend, above all things elſe, to the glorifying of himſelf: And it is the ayming thereat, that muſt and doth carry out ſuch an heart, to make this, to be the Top and Chief of its moſt earneſt petitions. The God of Grace, is the moſt free of Grace. Thus Chriſt ſayes, If ye then, being evil, know how to give good gifts unto your children: how much more ſhall your heavenly Father give [THE HOLY SPIRIT] to them that ask him? Our Apoſtle hath alſo told us, that though the Spirit that is in us luſteth to envy, that yet God gives more Grace; that is, a counterpoiſe of Grace unto that luſt, unto all them that humbly ſeek for it, as Chap 4. 5, 6, 7. Do ye think that the Scripture ſaith in vain, the Spirit that dwelleth in us luſteth to envy? But he giveth MORE GRACE. He reſiſteth the proud, but giveth Grace to the HƲMBLE.
§. I ſhall now go forth of my Text, but to fetch in one thing. I obſerve when the Apoſtle particularly comes to that part of his Prayer made for the Coloſſians, that they might have all Patience and Long-ſuffering with Joyfulneſs (which exactly agrees with what is the matter exhorted unto in this Text) He implores the GLORIOƲS POWER OF GOD, in theſe words, 1 Col. 11. That ye may be ſtrengthened with all might [ACCORDING TO HIS GLORIOƲS POWER] unto all PATIENCE and LONG-SƲFFERING with JOYFƲLNESS. And to draw and fix your hearts on this Glorious Power of GOD, and point your prayers thereto, is the thing, which I mean & intend.
And indeed the conſideration of this one thing will have a general influence into ALL thoſe three Heads, have been treated of in this laſt fourth SECTION. As firſt, It may be no great wonder 1 Head.if many of us have been ſo deficient, and LACKING in this Grace: For it is not an Ordinary Power, ſuch as in ordinary walkings holily, doth aſſiſt us, but a GLORIOƲS Power is requiſite to perfect this Grace: which argues this to be ſo difficult an exerciſe above any other; and that our Natures are infinitly remote from it, of our ſelves; which we not minding, nor conſidering, have not perhaps, with anſwerable vehemency implored the aid of ſo Great a Power. And ſecondly, This gives us a clear reaſon, why prayer, of all other means 2 Head.ſhould be directed by the Apoſtle, and extraordinarily ſet upon by us, as the moſt effectual, yea, as an only means to obtain this. For ſeeing that Power lyes out of our ſelves, in GOD, which muſt effect this in us; then ſurely nothing can be judged ſo prevailing as Faith and Prayer, which are the Graces in, and by which the Soul going out of it ſelf, in a ſence of its utter inſufficiency, ſupplicates the Grace in Gods heart, to exert this power, of his good pleaſure; and ſo do draw it forth, and bring it down into the Heart. And then thirdly, This 3 Head.gives us the higheſt encouragement, that we may obtain this perfect work of it; however remote from it, the preſent temper of our Spirits may ſeem to be to us: Seeing that no leſs then ſuch a glorious power is requiſite to effect it in the ſtrongeſt Chriſtians; And a power ſo glorious is able to work it in the weakeſt.
Let us Pray therefore with all vehemency, for our ſelves, as the Apoſtle did for thoſe Coloſſians, that this glorious power may come upon us, and ſtrengthen our inward man, (as 'tis elfwhere) with all might, which might in us, is the Epheſ. 4. 17.effect of that power in God, as the cauſe.
For as this Patience is to be an [All Patience,] or elſe it hath not its perfect work: ſo this MIGHT, it muſt be an [all might] you muſt be ſtrengthened with, unto ſuch A Patience, of you will not be perfect at it. That MIGHT you had in ſuch or ſuch a Triall will not ſerve to ſtrengthen you againſt the next triall that ſhall come: But you muſt ſtill have a new ſpeciall might for every new triall. Your dependance, therefore is great upon God, for this perfect work of Patience: And yet your encouragements are great. For as it muſt be, that, if God will pleaſe to ſtrengthen us, under any great unuſual Tentations, that he ſhould put forth no leſs then this [Glorious power:] So we have heard, how, in our Apoſtle, he hath promiſed, he will give it; and give it freely and liberally to them, that make it their main, conſtant, earneſt buſineſs, to ask it: And therefore, his Grace (if applyed to) is engaged to put this POWER forth.
It cannot but be a great ſupport, to a weak heart, that finds it ſelf ſo remote and diſtant from ſuch a work of Patience; and weak alſo in compariſon of finding ſuch an inward might, that it ſhould have Ground and Cauſe to think and to believe, that Gods glorious power is engaged moſt ſreely, to be abundantly and readily put forth, if continued to be ſought unto. Why, this (ſays the weak heart) will do it: namely, this glorious power: And I have found by ſome Tryals already, that the ſtrong God and a weak heart will be too hard for any thing; yea, for the whole World.
And therefore, when you think your preſent trials, that are come upon you, far greater then you can bear, think withall of the glorious power of God, that is at hand to help you. 'Tis a great word, That, his [GLORIOƲS POWER]: A greater attribute could not have been named or found out for our comfort. And is a word of vertue, force and power, to hearten to, or againſt anything whatever. 'Tis true, thy preſent trial may be, and is above that in ward ſtrength, which ſerves and hath ſerved hitherto, to act thy graces, in thy ordinary walkings with God, holily and ſincerely. A child may by its ordinary ſtrength be able to walk up and down a room, by ſtooles (ſuppoſe) ſupporting it, without any other extraordinary help: But if it be to goe up a pair of Staires, the ſtrength that enabled it to theſe leſſer performances, will not be ſufficient thereunto: He muſt be carryed and held up in the arms of one who is ſtrong and mighty. And ſo it is here. That other part, of ourChriſtian obedience, the active …ife of a Chriſtian (prayed for by the Apoſtle in that place to the …oloſſians alſo) whereby he walks …ruitfully, &c. as in the ſeventh …erſe of that chapter, requires indeed Gods power, for by it, it is, we are kept unto Salvation, all-a-…ong: But when it comes to Pati…nce, and Long-ſuffering, and ALL PATIENCE; and that ſuch … trial comes, as will try all Pati…nce in you, then it is He makes …ention of that glorious Power, …nd not afore: For it muſt be no …eſs that muſt go to that, then Gods GLORIOƲS POWER. And …he promiſe therefore is (in ſuch caſe) that the SPIRIT OF GLO…Y ſhall reſt upon us, and not …he Spirit of Grace only, as I Pet. 4. 14. Relieve and comfort therefore your ſelves with theſe things, and ſpecially with this: That as your trials abound, ſo this glorious power of God will abound alſo, towards you, for your ſupport.
AMEN.
FINIS.
Some Slips and Omiſſions.
PAge 4. Line 11. For ſtrongeſt, Read ſtrangeſt. Page 18. Line 15. After to Patience, Read Let Patience have but its perfect work, and that alone will make you eminently perfect. And his ſcope, &c.
Page 24. line 25. For And they, Read And now they.
Page 58. line 16. After In the world, Read Which he had reckoned up.
Page 90. line 21. After Diſcouragement, Read For this cauſe we faint not.
Page 99. line 9. For Sp…ritual, Read In Glory.
Page 106. line 1. For But yet for all my, Read But for all he knew my.
Page 109. line ult. Read His meaning further A.
Page 111. line 18 After So long, Read The Lord gave, and the Lord hath taken: Bleſſed, &c.
Page 119. line 12. After Sums up, Read The Frame of his Spirit.
Page 131. line 20. Read Ʋnto Patience, LONGSƲFFERING is added.
Page 148 Margin. For Toibi ſibi tentum, Read Tr…bui ſibi ſenſum.
End of the text · Thomas Goodwin, Patience and its Perfect Work under Sudden and Sore Trials (1666)