A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 11

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 11

p. 189VERSE 10, 11, 12. But thou hast fully known my Doctrine, manner of life, purpose, Faith, Long-suffering, Charity, Patience, Persecutions, afflictions which came to me at Antioch, at Iconium, at Lystra, what persecutions I endured; but out of them all the Lord delivered me. Yea and all that will live godly in Iesus Christ, shall suffer persecution.

WEE are now come to the Second Part and Period of this Chapter, wherein the Apostle prescribes the Meanes how Timothy and all the godly may be preserved against Seducers, and their Seducements. viz.

1. By imitating a…d confirming thmselves to Pauls

1. Doctrine.

2. Conversation.

3. Purpose.

4. Faith.

5. Long-suffering.

6. Love.

7. Patience.

8. Persecutions.

9. Afflictions.

2. By considering Gods sore judgements on Seducers, how they are given up to a Reprobate sense, increasing still in all kinds of wickednesse. Verse 13.

3. By a constant adhering to the Scriptures. Verse 14, 15.

But thou hast fully known my Doctrine.

Lest Timothy should be drawn aside by the subtleties of seducers, Paul propounds his own example to him as a pattern for his imitation, and so much the rather because Timothy had experimentally known the truth of his doctrine, and the sincerity of his conversation both in Doing and Suffering for Christ. Now since we are more easily led by Presidents then by Precepts,Est argumentum cum a facili, tum a… exemplo sumptum. q. d. …n me exemplum habes tu doctrinam meam & … …osti, in his me imitare, sicut hactenus s…cist…. … … mingius. the Apostle propounds his own example for our imitation, wherein we have the lively pattern and Pourtraiture of a faithfull Pastour; whose office it is, not only to preach sound doctrine, but also to practise what he preacheth in his own life, that so he may be able to speak from the heart to the hearts of his people; and may not bring his food as birds do to their young ones, in their Beakes, not in their Breasts. The word foreign is emphaticall, and signifies not a a simple, single, notionall knowledge; but a singular, peculiar, intimate, experimental knowledge of the secrets, counsells, and conversation of a man.foreign pe…tus asse…to. Be…. So the word is used. Luke 1.3. it seemed good to me having had perfect understanding of things. Luke being guided by the speciall instinct and direction of Gods Spirit, had full and infallible knowledge of the things which he writ. So Timothy did not barely know, but (as our Translations render it) he fully knew the doctrines & vertues of Paul, and therefore none more fit to **foreign, signifies to follow or to imitate (ab … part. congreg…tiva, simul, & foreign, via) hence our Translation in the Margin renders it, …hou hast been a diligent follower of my doctrine. &c.follow his Example. q. d. O my beloved Son Timothy, there is none that knoweth me better then p. 190thou. Thou throughly knowest not onelyonly what I have taught, did and suffered; but also how I was minded and disposed; Thou knowest what my will and desire was, my Faith, Love, Patience, and Perseverance are not hid from thee; thou being an Eye-witnesse and inseparable companion to me in many of my afflictions: wherefore since the time of my departure is at hand, and I must shortly be offered up as a sacrifice by my Martyrdom for Christ, I now expect all those things from thee, which a tender Father may expect from his beloved Son, or a caref…ll Master from his obedient Schollar.

1. Observat.1. Observe, In that Paul propounds his own Example for Timothy to consider and follow. That the Pious Example of the godly must be imitated by us. Younger Ministers especially must observe the doctrine and conversation, the pious wayes and walking of the elder and graver Ministers, and must follow them. Aged Paul propounds his vertues to young Timothy for imitation. Many young men praise the gravity, solidity, wisdome, industry, mortification, and self-deniall of ancient Ministers, but they do not follow them. They deal by them as the world doth by Honesty, they praise it, but they never practise it.

—Probitas laudatur, & alget.

Juven.

As Gedeon said to his souldiers. Iudg. 7.17. look upon me, and do likewise; so you that are young and unsetled, rash, and conceited, look upon the Doctrine,… Discipline, Haire, Habit; wayes and works of the Holy and the Grave; follow them now you are young, and then you will be good long. Great is the power of the Example of superiours, when one praised the Lacedemonian souldiers for being so orderly, who before had been so injurious, one of them answered; No, the praise is not ours that we are thus changed, for we are the same men still, but we have now another Captain, and he it is that ordereth us. How oft doth God command us to follow our faithfull Guides? Heb. 13.7. 1 Cor. 4.16. Philip. 4.9. Iames 5.10. and commends it. 1 Thes. 1.6. As we must follow Christ, so we must follow all the Saints, Prophets, Apostles, Martyrs, &c. So far as they follow Christ. God hath set them before us as our Copy to write by, and our Pattern to live by; and we must answer not only for sinning against the light of the word, but against the light of good Example also. It will be one day said, you had such and such to go before you in Paths of Piety, and yet you would not follow. The faithfull are called witnesses. Heb. 12.1. Rev. 12. now if we walk contrary to their light, they will witness against us, as Noah and Lot did against the sinners of their age; but if we walk answerable to their Light, they'l witnesse for us. Their practice may comfort and confirm us in Gods way, they declare the possibility of obtaining such a grace, and make it thereby the more easie, when we have seen it done before us. If a man have a Torch to light him in a dark and dangerous path, how glad is he; the godly shine like lights in the midst of a crooked generation. Phil. 2.15, 16. their life is a Commentary on the Scripture. Now since the nature of man is apter to be guided by Example then Precept, and to live non ad rationem, sed ad similitudinem, therefore God hath prepared abundance of glorious examples for our imitation; and thus the Saints that are now at rest and triumphant in glory, their lives are to be our Looking-glasses to dresse our selves by, our Compasse to saile by, and our Pillar of a cloud to walk by.

foreign exemplar. M…taph. à Paedag…gis.Object. But doth not the Scripture propound Christ as our pattern for our Imitation? Matth. 11.29. 1 Pet. 2.21.

Answ. Christ is a Pattern of Patterns, he's instead of a thousand Examples, p. 191he's an Example that had no sin in him; so that we may and must follow him in his Morall Vertues absolutely,Sancta Christi vita est pe…fectissima virtutum Idaea, other patterns be imperfect and defective, but Christ is a perfect Copy, his steps we must follow, his vertues we must imitate, we must shew forth not a vertue or two, but all those vertues which did shine in the conversation of Christ, and made him glorious in the world, all those must not onelyonly be in us, but must shine forth in our lives also. 1 Pet. 2.9. Matth. 5.16. 2. He's an Example which none can equalize nor sufficiently admire, we are apt to excuse our selves for not imitating Christ, because he's too high, hence God in his wisdom hath provided Examples of a lower rank, of men subject to the like Passions as we are. The Scripture reco…ds what glorious things they have done and suffered for God and his honour. Now these are patterns of our own rank and nature, whom we must not onelyonly imitate, but labour to equalize, and study to out-goe the best pattern of the best Saints that ever were. We can have no excuse in these dayes of light, if we come not up to the best patterns, because we have more of the Spirit, more light, and more clear manifestation of God, then they had.

Quest. How far must we imitate the Saints, and be followers of them?

Answ. We may not follow any Saint whatsoever simply and absolutely, but onelyonly with a Quatenus, so far as he is a follower of Christ. 1 Cor. 11.7. the Saints have had their failings, and the best have a great deale of the old Adam in them. They are Pillars of cloud for us to walk by, but this cloud hath its dark part, which if we follow, we shall fall as they did. There are 4. sorts of actions which the Scripture tells us were done by Saints.

1. Some were sinfull, as Davids adultery, Peters deniall; and these are recorded not for imitation, but for Caution and admonition. 1 Cor. 10.6. these things are examples that we might not lust as they did. Their sins are Sea-marks for men to shun, and not Land-marks to walk by. It's a sad thing to love that in David, which he did abominate in himself. Yet 5. good Lessons we may learn from the falls of the Saints.

1. When thou readest of their sins, it should teach thee not to idolize any Saint, they were men as well as others, and had their naevos, and had need of a Mediatour.

2. It may teach us that the best Saints may fall into the foulest sins if they do not watch; yea into those sins they most abhorre. Of all sinnes Peter thought himself most free from that of denying Christ, and if a man should have come to Solomon when he had made that rare Prayer before all the people (1 Kings 8.22, 23, &c.) and told him, Well Solomon, for all this Prayer that thou hast made, thou wilt turn Idolater before thou dye; would not he have answered with Hazael, Am I a dog that I should do such things? This shewes that the best have in them the Root of the vilest sins, and if we be not upheld and preserved by Gods assisting grace, we shall certainly fall.

3. We may learn what sins are most prejudicial to us. viz. Self-confidence, this brought Peter down, idlenesse and prosperity, this brought David down. Effeminatenesse brought Solomon so low.

4. We learn that a holy fear is necessary to salvation. Prov. 28.14. Phil. 2.12. and to have a holy jealousie over our deceitful hearts, be not high-minded but fear,Sit casus majorum, tremor minorum. Aug. for if such great Saints fell to such foul sins, what shall such poor shrubs do?

5. As you that never fell must read these Examples to preserve you p. 192from falling, so you that are fallen must not despaire, but read them that you may rise again by Repentance, as they did. Let us therefore watch and pray continually, for the best Christian is like a man rowing against Wind and Tyde, if he let go his Oares, he cannot in a great while recover again what he hath lost.

2. Some actions of the Saints were done by speciall instinct and instigation of the spirit, these are not for our imitation. Elijah calls for fire from heaven, which the disciples desiring were checkt by Christ. Luke 9.54. Sampsons pulling the house on his own and the Philistines heads, was by an immediate instinct of the spirit. So was Phineas his acts. Numb. 25. we must not expect such extraordinary instincts and impulses of spirit in our dayes, we must now to the Law and to the Testimony. Isay 8.20. we must suspect such extraordinary impulses, rather then expect them.

2. Some actions they did by special command from God, and if we have not such an extraordinary command, we may not imitate them. e. g. The Israelites when they went out of Egypt borrowed Jewels of silver and gold,See my Schools-Guard. Rule the 17. for expounding the Law. which they never paid again, because God bid them spoyle them, but we may not do so▪ Psal. 37.21. so God commands Abraham to kill Isaack, we have now the word for our Rule, and must not expect Revelations.

3. Some were occasionall actions, which they were not bound to in the general, but meerly for such a time, and in a case of necessity, so the disciples must carry no scrip nor gold, but preach freely. **See my Sal. Terrae. cap. 9.Matth. 10.8, 9, 10. 'twas as a Temporary command, as appeares Luke 22.35. such was Pauls practise in working for his living. ††See my Text fully vindic… ted in my Sal Terrae. cap. 9.Acts 13.3. and 20.34.

4. Some actions of the Saints are acts of Holinesse and Righteousnesse grounded on the word of God, and in these it is that we must imitate them. There is a magnetical vertue and hidden excellency in good examples, to allure us to vertue, as there is a divellish efficacy in lewd examples to make us wicked, Ieroboams wickednesse drawes Israel to sin, so there is an heavenly efficacy in good examples (when sanctified) to make us holy. Iudg. 2.7. the people serve the Lord all the dayes of Ioshua who was a good man, and the Elders who out-lived Ioshua, so long as they had a good example, they served the Lord. If Crispus the Ruler of the Synagogue believe, all his house believe with him. Acts 18.8. Theodosius by his holy example made his Court a Nursery of Religion. The patient sufferings of the Martyrs made many Martyrs; Iustin Martyr tells us that the pious lives of the Christians were a meanes to convert him. Hence the Scripture ascribes a converting power to good example. 1 Peter 3.1.

2. Their example will be a Cordial to comfort us in our distresses. There is no misery that can befall us, but it hath befallen some of the Saints before us. Art deserted in thy own apprehension? so was Heman. Art poor? so was Iob. Art persecuted? so was David. Art called to difficult duties? so was Abraham: so were the Martyrs called to forsake all. If a man be to go through a vast howling wildernesse, this is a sad journey, yet if he see a beaten high way all along, this is a great comfort to him in his journey. This is our condition, the way to Heaven is through a wildernesse of trouble, our comfort is, 'tis a beaten way, thousands of Saints have gone before us in it.

3. This following of them will evidence our salvation, and assure us of our reigning with him in glory. 1 Thes. 1.4, 5, 6. know Brethren your Election, but how? because ye became followers of us Peter Martyr tells a story p. 193of a deformed man had married a very deformed wife, and being desirous to have handsome children, he bought abundance of curious Pictures, and caused his wife every day to view them, and as (he saith) the man had handsome children. The application is plain, Let us set the beautifull examples of Gods Abrahams, See more Robinsons Observations. 19.Pauls, &c. before us, and then though by nature we are deformed, yet by the assistance of Gods spirit enabling us to follow the holy examples of his people, we shall become beautifull and lovely in Gods eye.

2. Observe, Observat. 2.That 'tis lawful sometimes, and in some cases to mention those Graces which God hath given us. Paul here to comfort and quicken Timothy tells him of his Faith, Patience, Long-suffering, Afflictions, and how the Lord delivered him out of all. In other places he mentions what he had done and suffered for Christ. 1 Cor. 11. totall. Phil. 1.12, 13, 14, &c. Iob 29. and 31. declares his innocency and integrity to the world. **See Mr Reyne…s Government of the …ongue. p. 304, 305. &c.Self-commendation is lawful in eleven cases.

Caut. But then the ††Idem. ibid. p 317.Matter, the measure, the Manner and End must be good, it must not be to advance our selves, or exalt our own names (as many Sectaries do who call themselves Saints, The holy ones, the servants of the living God) but to bring glory to God, and exalt his name. What the Pharisees spake proudly and falsely, a believer may speak humbly and truly, Lord, I blesse thee that I am not as vile as the vilest, since by nature I am as vile as any, 'tis thy Free-Grace and distinguishing-love that hath made the difference.

My Doctrine.

Q. d. Thou hast known my doctrine to be sound and sincere, without the mixture of humane inventions. Nudus nudè, nudam patefeci veritatem. I have faithfully fed Christs flock with the sincere milk of his word; and not as the false Prophets do with the chaffe of their own deceits and dreames. One speciall note whereby to know a true Minister, is his doctrine, this is that fruit by which you may discern a false Prophe… from a true one. Matth. 6.16. by their fruit (i. e.) by their doctrine you may know them: if they teach such things as infect the judgement with error, or taint the life with uncleannesse (though they seem never so holy) note them for false Prophets. Our Saviour by the truth of his doctrine proved himself to be sent of God. Iohn 7.16, 17, 18. and 12.49, 50. Paul commands Timothy to keep the pattern of wholsome words. 2 Tim. 2.13. and Titus must be careful in appointing Ministers for the Church, to chuse such as hold the faithful word. Titus 1.7.9. Morall Vertues may be found with a false faith, let not those Apples of Sodome deceive you, for as there may be good doctrine where the life is bad, so there may be false doctrine where the life is seemingly good. Look therefore in the first place to the doctrine, and in the second place to the vertues which seem to commend it: so doth Paul here, first he tells you his Doctrine was found, and now he comes to declare his Graces, and how he lived.

2. Manner of Life.

Q. d. Thou hast not onelyonly known my doctrine, bnt my life also; neither hast thou onelyonly known an action or two, but thou hast known the whole p. 194**foreign, est vivendi ratio, & vitae modus. q. d. neque verbis tantùm philosophari soleo, sed potiùs rebus & factis magno studio impleo & quasi ad vivum ostendo illa ipsa quae doceo. Soto.course and Series of my life; (partly as an eye-witnesse, and from credible witnesses and clear demonstrations) and how my conversation and doctrine have agreed.

Note, That 'tis an Houourable thing to joyn with sound doctrine, an uncorrupt & exemplary life and conversation. They that believe in God must be Patterns of good works, thus must Ministers perswade and induce beliefe. Believe me for my works sake, whether my doctrine be of God. Iohn 13.38. It aggravateth the sin of unbelife, when both doctrine and manners of life testify that it is of God. Matth. 21.32. A Minister with true doctrine, and a bad life weakens the credit of the truth he teacheth, pulls down what he builds, declares a profane heart in despising the doctrine delivered from God; and incurres the Pharisaicall brand. Matth. 23.3. They say, but do not.

3. Purpose.

foreign, propositum, finis, consilium. Aretius.Q. d. Thou hast throughly known my ends and aymes, the intention and scope of all my doings and sufferings of my life and doctrine. Thou knowest very well that I never sought my self, my own ease, profit, pleasure or applause; but the glory of God and the good of his Church, have been the ultimate end of all my actions.

Quest. But who can know another mans purpose?

Answ. A close Hypocrite will hide it much; but a sincere man cannot but manifest it to such as live familiarly with him, and observe him. Hence Note, That good men have good aymes, ends and purposes. 'Tis not sufficient that a mans actions be materially good, but they must be formally and finally good; the bent and intent of the heart must be right. 'Tis the end which denominates the action, and makes it either good or bad. Religious duties are to be tried not onelyonly by their Acts,Non actibus sed finibus pensantur officio. Cyril. but specially by their Ends. A man may do that which for matter is right in the sight of the Lord,To make an action morally good, three circumstances must concurre. 1. The man must be Rectus. 2. He must do Recta. 3. Rec…è: yet if he do it not with an upright heart, all is nothing. 2 Chron. 25.2. Iohn in destroying the house of Ahab, did that which was right in Gods sight, but because his End was Selfe, God afterward deales with him as with a Murderer. Hosea 1.4. Let us therefore get honest ond good hearts (Luke 8.15.) and then our intents and purposes will be good, and we shall finde acceptation with God in what we do. 1 Kings 3.6. and 2 Chron. 30.18, 19, 20.

4. Faith.

Long-suffering, Love, Patience. Foure Graces which grace and adorne a Christian, but specially a Minister of Christ. My faith q. d. thou hast throughly known my fidelity and faithfulness in the discharge of my Ministerial duties. viz. in Preaching, Praying, Watching, and disputing against gainsayers.foreign, bonam fidem (i. e) sinceritatem in rebus agendis. Grotius. So the word faith is used. Titus 2.10. shewing all good faithfulnesse, viz. in the discharge of their duties.

2. It notes Pauls firme affiance and confidence in God, by which he was enabled to undergoe all those labours, dangers, and difficulties, which he met with in his way, without despair or despondency: p. 195as Antipas is said to be faithfull to the death. Rev. 2.13. so Paul persevered in the faith of Christ even to the end.

Obsorve, 'Tis a Ministers glory to be faithful in his place and calling, that we are which we are in our Relations and Callings. When a Minister is studious in the Law of God, diligent in praying, preaching, and watching over the flock, doing all out of a love to God, and deep compassion to the soules of the people; using all means both by an holy inoffensive life, and sound doctrine, to win them to God: this is our crown and rejoycing. 2. Cor. 1.12.

2. Take it for saving faith, and so this Grace is very nessary for a Minister,Tam de fide justificante, quam de fidelitate in efficio intelligi potest. Baldwin. that he may constantly and couragiously go on with his work, being

hereby assured.

1. Of Acceptation.

hereby assured.

2. Protection.

hereby assured.

3. Remuneration.

1. Of acceptation, both of his person and performances in Christ. Ephes. 1.6.

2. Of protection in all his ways. Christ holds his stars in his right hand, which shews his special love and tender care over them. **See an excellent Ser. of Mr. Brinslyes on that Text.Rev. 2.1. as we are exposed to greater tentation, so we are under more special protection.

3. Of Remuneration ánd reward. Isay 49.4, 5. though the Labans of the world change our wages ten times, yet our reward is with the Lord.

5. Long-suffering.

Lenity and Long-suffering is a vertue, which consists in moderating our anger and keeping us from revenge,foreign. lenitas, longanimitas. quasi foreign; tardus ad iram. 'tis needfull for all men, but specially for Ministers, who must not presently cast men off as reprobates and dogs, but wait when God will give them repentance. Hence the Apostle makes this one speciall Qualification of a Minister. 2 Tim. 2.24, 25. and 4.2. Rigour rather alienates wicked men from the truth, and drives them further off instead of winning them: but gentlenesse, calmnesses and humility melts them, and brings them into their right mind. Now this Lenity and Long-suffering must be exercised towards all in generall. 1. Thes. 5.14. but specially.

1. Towards wicked men that are as yet unconverted, there is a possibility of their conversion, and therefore we must shew all meeknesse towards them, remembring what we our selves sometimes were. Titus 3. 2, 3. 2 Tim. 2.25, 26.

2. Towards those that are lapsed and fallen through infirmities Gal. 6.1. 1. Thes. 5.14.

3. Towards such as differ from us in opinion, we must not presently cast off every one that saith not as we say, but wait till God shall further enlighten them, and discover the truth unto them. Philippians 3.15, 16.

4. Towards persecutors and open enemies of the truth. We must bear and forbear, even when many and great wrongs are done unto us. Hence Christ prayed for those that crucified him; and Steven for those that stoned him, and Paul for such as persecuted him; he was not enraged with anger against them, nor did he raise tumults or seek revenge, but he takes all quietly, and resists opposers with a raise, heroick, yet calm spirit.

1. This will make us like unto God, who is slow to anger. Exodus p. 19634, 6. and bears with much long-suffering the Vessels of wrath. Rom. 2.4. and 9.22. we cannot be so wronged and abused every day as God is,See Doctor Goodwins Aggrav. of sin. Bonum apud virum citò moriur iracundia. Seneca. and if he beare with such, we may well beare. Our natures are very apt to revenge, to give blow for blow, and reproach for reproach; but happy is that man which hath the command of himselfe, in whom this vertue dwells, How oft is it commanded and commended to us. 2 Cor. 6.6. Gal. 5.22. Ephes. 4.2. Colos. 3.12.

2. Consider we live not amongst Angels, but amongst Devils incarnate, amidst a forward, perverse, rebellious nation; so that without Patience, yea Long-suffering, which is patience heightned and extended, there is no quiet nor comfortable subsisting in the world. Patience may enable us to endure the common and ordinary crosses and calamities of this life; but there is need of Long-suffering to endure those great and grievous injuries which we must expect from malicious men: yea and sharp trialls oft-times from God himself.

5. Charity or Love.

foreign, dilectio, charitas, amor.Though in our ordinary speech we confound the words, yet Love is the more proper and comprehensive word, as including both the Affection and Habit of love, as also the actions and duties of Love. But charity is too narrow, and oft notes but the effects of love in works of charity and mercy. 2 Cor. 2.7, 8. Heb. 6.10. A man may have much charity, and yet no love; he may give all his goods to the poor, and his body to be burnt, and yet want Love. 1 Cor. 13.3. Hence the Geneva Translation and others render the word, Love, both in the Text, and in 1 Cor. 13. ult. So then we have here in Paul those three Theologicall Graces (saith Aquinas) of Faith, Hope, and Love; for in Long-suffering and patient waiting, (saith he) Hope is included. By Love may here be meant Pauls Love both to God and man,foreign (i. e.) Christiana erga omnes homines dilectio. Gerhard▪ Mr. Capel on Tentat. p. 4. c. 1. Sect. 3. p. 22. but especially it may seem to relate to his love towards men. He loved all both good and bad, friends and foes; the one with a love of delight and complacency; the other with a love of pity and compassion. And 'tis well observed by a Reverend Divine, that we must love bad men but not bad manners, and that 'tis an act more of faith to love such, then good men, &c. Good men love not to confine their Love, but as the Sunne diffuseth its beames to all,V. Mr. Sheffield on Conscience. c. 14. so good men wish well to all. Revel. 22. ult. Grace be with you all. This Grace is very requisite, especially for a Minister. Love is an active thing, it will make us willing to spend our selves, and be spent for Christ, it will even constrain us to use our gifts for Gods glory, and the good of men. 2 Cor. 5.14. for as reward hath an attractive, and punishment an impulsive, so Love hath a compulsive faculty: it's a kind of omnipotent Affection, it answers doubts,Amor meus pondus meum, eo feror quocunque feror. Aug. removes feares, lessens difficulties, conquers tentations, makes the Coward valiant, the covetous prodigall, the slothfull active, so that then we begin to live, when we begin to love. Nothing workes kindely upon the heart but what comes from love, the wheeles never move well till they be oyled with it: Hence the Apostle would have all things done in Love. 1 Cor. 13.16. out of love to our people we should labour to preserve their love,V. Sal. Terrae. cap, ult. v. Amanter & Barlow in 2 Tim. 1.7. Church his Miscelan. p. 112.2 Tim 1:7 by being helpfull, hospitable, courteous, patient, mercifull, &c. preferring their soules before our dues, that they may see we seek not theirs p. 197but them; not that we should betray the Rights of our places, but claime them with all tendernesse and evidences of Love and Peace.

7. Patience.

Q. d. Thou hast fully known my Patience in bearing and forbearing, in a quiet and submissive way undergoing all those adversities, afflictions and persecutions which I met with from an ungrateful World. Our life here is surrounded with trials Internal and External; so that without Patience we shall sink under the burthen.foreign tolerantia ità ut sub cruce non fatiscat, foreign, quod est manere sub pondere afflictionum, & earum mole non obrui. Davenant. This keepeth us in the Possession of our selves, Luke 21 19. and enables us to bear injuries with a quiet moderation of mind. God will try us, Satan will sift us, and the world molest us, so that unlesse we be armed with Patience,V. Sal …errae c. ult. in V. Patienter. Invalidum omne naturâ querulum, nec quicquam magnum nisi quod simul placidum. Seneca. with All Patience and Long-suffering, we can expect no joy, Colossians 1.11. A little Patience will not doe, for we have no little enemies to oppose us, it must be All Patience and all strength. This also is a Vertue very requisite for a Minister, who hath to doe with all sorts of men; some are dull, some froward, some weak, some wayward; so that without patience there is no good to be done. 'Tis for Pusillanimons spirits to be alwayes murmuring, complaining, and seeking revenge. The weakest Creatures are most Vindicative.

But noble,Humanis rebus ignoscere aequum & bonum est, & boni viri est acceptâ injuriâ patienter ferre non ad ulciscendum se parare. Atistot. Rhet. Lib. 1. Cap. 14. Heroicke Spirits passe by Offences, contemne Contemners, and are silent under the greatest pressures. They are prudent men and so are patiently silent under Gods afflicting hand, Amos 3.5.13. [See the various acceptation of this Text in Caril, Iob 13.5. page 367.] 'Twas a good Answer of Chrysostome to Eud xa the Empresse, if the Queen (saith he) will banish me, let her banish me, the earth is the Lords, and the fulnesse thereof. If she will saw me asunder, Let her doe it, Isay suffered as much, yea, if she will throw me into the Sea, I will yet remember Ionah. This is an Ornament of great worth, not onelyonly in the sight of man, but also of God, 1 Peter 3 4. without it we are unfit for duty, as the troubled Sea unfit for voyage. Without it we double and increase our burthens, like a wilde Bull in a net, or the untamed Heifer we may gall our necks,Vi…tus …id…a est quam non patientia sumat. but never break the yoke. Without Patience no Grace is perfect, Faith hath but halfe its strength, and hope is feeble, Iames 1.4. By our Patience we please God, displease the Devil, rejoyce the Angels, and many times melt and convert our enemies: by this means we heap coals of conversion or coals of confusion upon their heads, Romans 12.20. This will keep us good in a bad condition, so that a man enjoyes himself when he hath nothing else; and though he have nothing, yet is as one that possesseth all things.Totum seculum pe…eat dum Patientiam crucifaciam. The consideration of this made Tertullian to cry, Farewell all, so I may but get patience. Now that we may attain it.

1. Get Knowledge, that will help to answer Objections and Doubts, and so quiets the soul.

2. Get Humility; Pride breeds impatiency, but this will make us quietly to submit our wills to Gods Will. God is the Potter and we are his Clay: We must be content to be raised or ruined, made or marred according p. 198as he pleaseth.Duc me parens celsique domitor poli quocumque placuit; nulla parendi mora est Seneca.

3. Get Faith, this breeds Patience, Romans 5.2, 3.

4. Get love, it endureth all thing, and makes hard things easie, 1 Corinthians, 13.7.

[For Patience, See Robinsons Essayes Observ. 35. Ames, CC. Lib. 3. Cap. 14. Bishop Andrews, on first Comment. Cap. 14. Byfield on Colossians, 1.11. Master Valentines Sermon, on Zeph. 3.8. Preach't 1643. December 28. Churches Miscel. Page 122. Master Samuel Fisher, on Psalm 39.9. Doctor Preston on Iames 4.7. Drexelius Gymnasium Patientiae. See 16. Reasons to move us to Patience, in Master Youngs Counterpoyson against grief, Chapter 17. And Master Francis Rous, Art of Happinesse. Chapter 10.