Forty Sermons, Sermon 33
SERMON XXXIII.
LUKE 21. 19.
II. Sermon, Preacht at St. Maries, Cambridg, Aug. 19. 1649.In your Patience poſſeſs ye your Souls.
TErtullian begins his Book of Patience with an ingenuous acknowledgment of his own unfitneſs, Homo nullius boni, & aeger doloribus impatientiae, &c. And ſo may I well begin my Sermon of the ſame Argument with the like Apology: but as he there adds, The rich Man that ſo much deſires health muſt be born with, if he be ſpeaking of it, eſpecially is his ſpeaking help to inſtruct him in the Cure. And therefore in the handling of this Text of Patience, having diſpatched the two firſt parts of it the laſt time, which I called the Free-hold and the Seiſin; and from them held forth our duty to poſſeſs our Denotat cauſam inſtrumentalem, quam neceſſe eſt pios adhibere, ſi in calamitatibus ſpiritualem incelumitatem r… tinere velint. Illyricus.Souls, I now cloſe with the third, viz. the Tenure of it, and that's of Patience. In your Patience poſſeſs ye your Souls. All Graces indeed are of the Soul's Life-Guard; and Faith is the Captain of them all, according to that Heb. 10. 39. foreign, we are of them that believe to the ſaving of the Soul. But under Faith in perilous times Patience in an eſpecial manner is here by our Saviour ſet upon the Guard. And therefore he ſaith, foreign, &c▪ in your Patience poſſeſs ye your ſouls. (And ſo James 5. 8. Be ye alſo patient, eſtabliſh your hearts.)
foreign, Your Patience]. What's that? As they are your ſouls; ſo is it your patience? Yes. Thus far in the general: Both, their's Subjectivè, but neither of them Cauſaliter. Both Patience and Soul's theirs; but ſo, as both from God; the one from him as an Almighty Creator, and Father of Spirits, Heb. 12. 9. the other as a gracious Sanctifier, and a God of Patience, Rom. 15. 5. moſt patient in himſelf, not forward to inflict any evil; And the Giver of Patience to his afflicted Servants, whereby they are ready to endure all, according to that Col. 1. 11. Strengthened with all Might, according to his Glorious Power, unto all Patience and Long-ſuffering, with joyfulneſs.
Your Patience therefore; as thus, 1. Subjectivè, yours from God's gift in poſſeſſion. And, 2. Specificativè, yours by way of Diſtinction, and that (as ſome would have it) from a Fourfold other kind of Patience, viz. 1. Sinful. 2. A Natural. 3. A Moral. 4. A Legal Patience.
1. There is a Sinful Patience: Falſa & probroſa, as Tertullian De patientia. c. 16.calls it: When Men, as he inſtanceth, are Patientes rivalium, & divitum, & invitatorum; impatientes ſolius Dei: Impatient only of Chriſt's Yoke, and God's Commands and Chaſtiſements: But baſely patient of the Tyranny, both of their own and other Mens Luſts; can endure nothing for God's Cauſe, but any thing for their own, for Profit, Pleaſure, or Preferment ſake; can patiently here and ſee God blaſphemed and diſhonoured, tamely proſtitute Body, Soul, Conſcience, the Honour and Peace of them all: The Paraſite patient of Abuſe and Scorn for his Belly-ſake. The Courtier can receive an Injury, and give thanks, for his Preferment's ſake: Thoſe foreign in Plutarch, to raiſe themſelves, make their Backs their Miſtreſſes Footſtools. Even Pathici are in Authors often Patientes. Happy See Cerda in Tertullian, de patientia.we, if we were but as patient in God's Service, as too many are in the Devil's drudgery. But this Baſtard-patience, the meekeſt Chriſtian Spirit is impatient of, as of that which, in ſtead of poſſeſſing the Soul, betrays and enſlaves it, that it's no more it ſelf, than the Galley▪ſlave his own Man. The Cooleſt Spirit in its own Cauſe is warm in God's; as we ſee in meek Moſes, Exod. 32. 19. Nor did Chriſt ſpeak Contradictions, Rev. 2. 2. when he ſaid of the Church of Epheſus, foreign, foreign, I know thy patience, and that thou canſt not bear them which are evil. But what cannot Patience bear? Any thing for God, but nothing againſt him: It's Impatient of that for which God is angry.
2. There is a ſecond kind of Patience, which may be called Natural, ariſing from the natural Conſtitution of the Body, or Mind, as in a Diſeaſe of the Body, (as a Lethargie, or Palſie) that feels nothing; or from a natural Dulneſs and Brawnineſs, that is not ſo ſenſible of pain and preſſure, as in the Brawnineſs of the Hand or Foot, in an Ox patient of labour, and the dull Aſs under a heavy burden; Or from the hardineſs of the Body, patient of Cold, and other outward Grievances; and from the courage and valour of the Mind, patient of wounds and hardſhip. But this is Tolerance rather than Patience; foreign, rather than foreign, and it will not poſſeſs the Soul.
1. In greateſt Extremities, if long continued. The Ox that ſtands the Butchers ſtroke with his Ax twice, falls flat at the third. The Brawn, when cut through to the quick, proves ſenſible. And Saul, though a Stout Man, at laſt falls all along, 1 Sam. 28. 20.
2. This Stoutneſs, though it indure pain, yet not diſgrace, but Chriſtian patience can, Acts 5. 41.
3. There is that which I called a Moral Patience, ſuch as the Though Ariſtotle counts it but a Demivertue.Heathen Philoſophers, and the Stoicks, eſpecially gloried of, by which (they will tell you) they attained to ſuch an foreign, ſuch a tranquillity of Mind, that no Injury could betide them. [See Seneca, lib. Quod in ſapientem non cadit injuria, Maximus Tyrius diſſert. 2.] Nothing could trouble them; but that, like the upper Region, they were always ſerene; Homines quadrati, which way ſoever pitcht, ſtood immoveable. But as their wiſe Man was a Notion rather than a Reality; ſo this ſteady evenneſs of Mind was ſooner to be found in their Books and Diſputes, than in their Lives and Practices; eſpecially when it came to a pinch indeed, in the Storm when the poor Skipper was chearful, their great Philoſopher's heart ſunk within him: The more Wiſe and Knowing they were, the more ſenſible they were of their Danger, and being always proudly conceited of their own Worth, the more fearful they were of their Loſs; and ſo the more erect they ſtood upon their Tip-toes, the more flat they fell under that burden, which they cold not undergo: As Saul higher by the Head than others, when ſuch a weight fell upon them, with him, foreign, they fell all along, and there was no ſpirit in them, 1 Sam. 28. 20. for although in ordinary caſes the ſpirit of a Man can bear his Infirmities, Prov. 18. 14. yet in extraordinary Streſſes and Exigencies, it's not a natural Stoutneſs, nor a moral Compoſedneſs of ſpirit, but only Chriſtian Faith and Patience, that will be able to keep it up from ſinking; ſo that it's indeed a great commendation of patience, (as Tertullian obſerves) that theſe Heathen Grandees affected the Counterfeit of it, as the chief piece of their Bravery; yet in truth (as Cyprian affirms) it was only Inſolens affectatae libertatis audacia, De bono patientiae. Affectatio caninae aequantmitatis a ſtupore formata. Tertull.& exerti & ſeminudi pectoris inverecunda jactantia, A vapouring humour rather than any ſolid ſettlement of Spirit, becauſe upon no good foundation: Blown up by Pride in themſelves, and heartned by Applauſe of others; and ſo not able to keep poſſeſſion of the ſoul in all Emergencies, though it may be ſometimes parient of Loſs and Pain, yet uſually impatient of Diſgrace; ſo that if cut in that Vein, none bled more deadly.
4. There is a Legal Patience, ſuch as the Law requires, or rather which the Legal Paedagogie trained them up unto, which (I think) Tertullian ſomewhat too boldly under-values, nay, accuſes, as that which trained them up to a kind of Revenge, in allowing to take Eye for Eye, and Tooth for Tooth, &c. Though And ſo Grotius often ſpeaks.that was in a way of Publick Juſtice, and not of private Revenge. Sure I am, the Law of God was Holy, Juſt, and Good; and could they have kept it, it would have kept them, ſo as to have poſſeſſed their Souls with patience. This defect was not in the Law, but them that lived under it; in degree, not in kind. And accordingly Job then, whom Chryſoſtom calls foreign Tom. 6. p. 590. Fortiſſimus athleta Dei.foreign, is by the Apoſtle held forth to the whole World now, in the time of the Goſpel, as a Mirrour of patience, James 5. 11. And truly, when we read and think of Abraham's faith, and Job's patience, and Moſes his meekneſs, &c. the Eminency of ſome of them then, may juſtly caſt ſhame on the Deficiency of many of us now, that their Twilight ſhould out-ſhine our Noon-day, as though they had lived under the Grace of the Goſpel, and not we, who fall ſo exceedingly ſhort of that Conformity to the Law, which ſome of them in a greater meaſure attained to. But yet to my purpoſe, that of Illyricus is obſervable. Quomodo autem V. T. & Hebraei hanc patientiam vocant ignoro, nec etiane locum novi ubi deſcribatur. Patience is ſeldom mentioned in the Old Teſtament, and they ſcarce have a proper Name for it, but when they ſpeak of it, moſt commonly make uſe of the word Silence to expreſs it, as though for the moſt part of Men it was then more rare, and leſs known under the Law, than it is, or at leaſt ſhould be, now under the Goſpel. And therefore although it was a great meaſure of Patience which the Lord enabled ſome of the Faithful then unto, when foreign, &c. when they were Stoned, and Sawn aſunder, and Tempted, &c. Heb. 11. 36, 37. Yet it was nothing to that which many Chriſtian Martyrs by the Grace of the Goſpel were raiſed up to under heavier Sufferings.
5. And therefore in the laſt place, it's Chriſtiana Patientia, Goſpel-Chriſtian Patience: foreign, Signanter dictum, Your patience; yours as Apoſtles, as Followers, as Servants of Jeſus Chriſt, by which, when you are forced (it may be) to let all elſe go, you may even then keep poſſeſſion of your Souls. Nothing elſe can do it: But that can. That whereas Impatience uſurps a domineering power over the Man (according to that of Tertullian, ſpeaking of Adam) Facile uſurpari ab impatientia caepit, c. 5. Sopita ratione, & excitato fomite, quoquo vult hominem verſat, Cerda. I ſay, Impatience uſurps over the Man, and then betrays all: On the contrary Patience keeps all, the Soul at leaſt above all in a quiet poſſeſſion; and accordingly Albertus Magnus makes Prudence and Patience, thoſe two Wings of the great Eagle, by which the Woman, Rev. 12. 14. fled into the Wilderneſs, and was nouriſhed from the Face of the Serpent.
And that's the Truth which I am now to proſecute. In which I ſhall, 1. Explain what I mean by this Goſpel-Chriſtian Patience. 2. Wherein it may be ſaid to keep us in poſseſſion of our Souls. 3. How it doth it. And then, 4. Conclude with a ſhort Application.
1. For the firſt, What Patience is was ſhewed before, and I now only mind you, that it relates,
1. Either to God, according to that, Pſal. 37. 7. Reſt in the Lord, and wait patiently for him; when it neither ſwells, nor ſinks under his Hand, but ſilently waits his pleaſure.
2. Or to Man, according to that, 1 Theſ. 5. 14. Now we exhort you Brethren, be patient to all Men.
But it's called Goſpel-Chriſtian-Patience, as it is found in a Chriſtian now in the time of the Goſpel: And this
1. As he is directed and animated by the Example of Chriſt; for he hath alſo Suffered for us, leaving us an Example that we ſhould follow his ſteps, 1 Pet. 2. 21. viz. in patient Suffering, as it is, ver. 20. his Steps having troden out to us a Path, that we need not be at a loſs in the moſt unknown Way; and if the Souldier be heartned by his Fellow-Souldiers courage and company, as Paul ſaid, many of the Brethren waxed bold by his Bonds, (Phil. 1. 14.) then ſure, by looking to Jeſus the Captain of our Salvation, enduring the Croſs, end deſpiſing the ſhame, we may well run with patience the Race that is ſet before us, Heb. 12. 1, 2. and without danger or diſtraction follow on; when our Abimelek, our Father-King (for Chriſt is both) hath Marched before, and given us that word foreign. Do as I have done, as that other Abimelek did, Judg. 9. 48.
2. As enabled by the Grace and Spirit of Chriſt, according to that, Col. 1. 11. Strengthened with all might unto all patience, and Long-ſuffering with joyfulneſs; but is is foreign, according to his Glorious power, and that Power the more Glorious, in that out of weakneſs they have been made ſtrong, as the Apoſtle ſpeaks, Heb. 11. 34. The fearfulleſt and every way weakeſt Ages, Sexes, Conſtitutions, have oft in ſuffering Times been enabled with moſt Courage and Wiſdom, foreign, as Chryſoſtom ſpeaks, which plainly manifeſts that it was Chriſt's Spirit that kept them ſo in poſſeſſion of their own: And if the ſtrong Man armed keep his Palace, all is in peace, Luke 11. 21. If the Spirit of the Almighty God undertake to keep poſſeſſion, who ſhall be able to make an Ejectment? It's a deadly aking Head that is diſtracted, if God with his own Hand do but hold it. It is an over-grown Burden that ſinks me, if underneath be an everlaſting Arm. Such a Back of Steel will ſufficiently ſtrengthen a very weak Bow. Though Paul be nothing, yet by Chriſt ſtrengthening him, he can do, yea, and ſuffer Phil. 4. 13.all things.
3. As heartned by the Comforts of the Spirit of Chriſt, for the Joy of the Lord is our ſtrength, Neh. 8. 10. Farina in olla, Meal in the Pot, that takes away the deadly intoxicating bitterneſs of it: Vinum in pect…re, the Cordial that Antidotes theſe Animi deliquia, theſe Swoonings, and ſainting Fits, according to that, 2 Cor. 4. 1. foreign, according as we have received Mercy, we faint not; ſuch ſweet Morſels ſtrengthen the heart, that it can go on in its work and way, and not ſink under its burden. Thus we had Patience and Joyfulneſs joyned together, Col. 1. 11. as mutually begetting and ſtrengthening each other.
Patience much furthering our Joy: So the Apoſtle, we rejoyce (or glory) in Tribulation, if it work patience, Rom. 5. 3. And ſo Tetullian ſpeaks of a Sagina voluptatis, of Patience fatting Saginari voluptate patientia voluit Chriſtus. Cap. 5. Aſſideat, Cap. 1. foreign.the Soul with delight, and brings it in as the ſick Man's Nurſe that ſits by him, and cheriſheth him.
And Joy much ſtrengthening and confirming our patience, whilſt ſenſe of Mercy drowns the ſenſe of Miſery, makes the Martyr lie quietly on the Grid-Iron, when it is with delight, as on a Bed of Roſes: Whiſts and ſilenceth all diſcontented complaints of Pain, Loſs, Diſgrace, &c. whilſt he is ſenſible of the ſaving health of God's Countenance: can rejoyce in his ſpiritual Gains, yea, and can Glory that he is accounted worthy to ſuffer Shame for the Name of Chriſt with them, Acts 5. 41. When this Candle of the Lord ſhines upon our head and heart, we Job 29. 3.are able with Job to walk through darkneſs, even dance in the dark without ſtumbling. And then with more eaſe lie down quietly, and ſleep ſweetly in the darkeſt Night.
Thus Patience animated by the Example of Chriſt, and ſpirited by the Grace and Comfort of the Spirit of Chriſt, becomes true Chriſtian Patience: Which was the firſt thing propounded, and ſo, as ſuch, in moſt troubleſome Times helps us to poſſeſs our Souls.
2. But wherein doth that conſiſt? Which was the ſecond Particular.
I anſwer, eſpecially in two things, viz. 1. In ſo keeping the Soul, that it be not at laſt utterly loſt. 2. That for the preſent, whatever the occaſion be, it be not ſo Diſguiſed and Diſtempered, but that it may be it ſelf, and we ſtill our own Men. This was ſhewn in the general in the former Point: And now in the ſecond we are particularly to ſhew, that Chriſtian-Patience is able to do both theſe.
1. Patience keeps poſſeſſion of the Soul, in taking care that it be not loſt and periſh eternally. So that we find, that patient continuance in well-doing ends in eternal Life, Rom. 2. 7. And the Apoſtle, Heb. 10. 36. ſaith, that we have need of patience, that, after we have done the Will of God, we may receive the Promiſe. There is abſolute need, eſpecially in evil Times, that the Soul be poſſeſsed with patience, if it would at laſt be poſſeſſed of Glory, as will clearly appear from the contrary. Take an impatient Man, and let him meet with Trials and Exerciſes, and he preſently chuſeth Sin rather than Affliction, as the phraſe is, Job 36. 21. He cannot Suffer, and therefore he muſt Sin, nor is there the moſt dreadful and damning Sin, which in that fright and hurry he will ſtick at, or ſet him at a ſtand; but over Hedg and Ditch, though with never ſo many break-neck Falls to his Soul, that he may but eſcape that outward danger that he is more afraid of. Cyprian, in his Book De bono Patientiae, and his Maſter Tertullian before him, in his Book of the like Argument, are large in this, to ſhew that Impatience is not only a Sin, but a Mother-ſin; that at firſt undid the Devil, and afterward Adam; thruſt on Cain to his murder, Eſau to his profaneneſs, the Jews to crucifie Chriſt, and all Hereticks to corrupt and blaſpheme the Truth of Chriſt, which was but impatience to withſtand their own Luſts; but in ſuffering time to withſtand the rage and luſts of the Devil and Men, this the fearful unbelieving impatient Soul finds it oft an harder task: and therefore rather than ſtand out baſely, yeelds up all, and it ſelf and all; will be content to do all rather than ſuffer any thing. We may tremble, when we think of David counterfeiting the Mad-man; Peter denying and forſwearing his Lord and Maſter; Cranmer ſubſcribing, and others of the choiceſt Servants of Chriſt faultring and fowly miſcarrying in times of ſtraits and dangers: Even their Souls had hereby been loſt, if Chriſt had not ſaved them. Peter had utterly ſunk in that great Wave, had not Chriſt reached out his hand and re-ſaved him. But howl then Mat. 14. 30, 31. Zech. 11. 2.ye▪Fir-Trees, if the Cedars be fallen. If the Righteous be ſcarcely ſaved, where will the ungodly and ſinners appear? If the Godly for want of the exerciſe of Patience run ſuch an hazard of their Souls, how will the ungodly, that wholly want the grace of Patience, avoid the utter loſs of theirs? Upon two grounds, 1. Their over-priſing outward things, which they cannot be without. 2. Undervaluing their Souls, eſpecially ſeeing it is their Souls that they leaſt of all look after, and expoſe them to danger and loſs rather than any thing elſe, deal with them as the Levit did with his Concubine, Judg. 19. 25. who, to ſave himſelf, did proſtitute her to their luſt to be abuſed to the very death, (as the Caſtor bites off and leaves that part of his Body▪ which they moſt hunt after to ſave the reſt). Or, like a Forlorn, left to face and entertain the Enemy, whilſt they draw off their Bag and Baggage, that they may ſecure Body, Life, Eſtate, Eſteem, and the like, leave the Soul at ſtake to be wounded and defiled with the fowleſt and moſt horrid ſins, even to deny Chriſt, and utterly to apoſtatize from him, his Truth, and Grace, and ſo, merely for want of Faith and Patience, foreign, in ſuch a Luke 8. 13.time and pinch of tentation ſuch fall away: And ſo the beſt bargain they make of it is, but to gain the World, and loſe the Soul. But our Saviour in the place parallel to the Text ſaith, He that foreign.endures to the end ſhall be ſaved: Now foreign, Patience is the induring Grace, and therefore is the ſaving Grace, at leaſt ſaves the Soul, when it can ſecure nothing elſe; dare ſuffer, and thereby may expoſe the outward Man to danger and miſery; but dare not ſin, and thereby provides for the Soul's ſafety, and ſo keeps poſſeſſion, that it be not loſt at laſt.
2. That it be not diſtemper'd and diſguiſed for the preſent, how diſtracting and intoxicating ſoever the exerciſe and affliction be, Ira furor brevis. As anger is a madneſs, ſo impatience is an angry Sore that ſwells and burns, (Semper aeger caloribus impatientiae, De Patientiâ, c. 1.as Tertullian ſpeaks of himſelf) and ſo caſts the Soul into a Burning Fever, and thereby brings the Man to a perfect foreign, he is ſo diſtempered, that he knoweth not what he ſaith or doth. And ſo Aſaph in this caſe by his own confeſſion becomes like a Beaſt, Pſal. 73. 22. And Heman, though he continues a Man, yet a diſtracted Man, Pſal. 88. 15. David, when his Heart waxt hot, and the Fire burned, he ſaith, he ſpake with his Tongue, Pſal. 39. 3. and (as ſome expound that place) more Junius.than his ſhare. I am ſure even Job himſelf, when his Patience began a little to be inflamed into Paſſion, ſpake over; he confeſſeth that he uttered that he underſtood not, Chap. 42. 3. And if theſe, that were of ſo ſober and gracious a Spirit, were, whilſt in this caſe, ſo much beſides themſelves, then how ſtark wild may you expect to find ſuch, who have no ſuch inward bridle to check ſuch a wild Horſe, but lay the Reins looſe on the Neck of paſſion and rage? And what is it that you then ſee? A Man in his right wits? No: but a wild Boar foaming at the Mouth, a Lion ſparkling with his Eyes, a very Bedlam in the height of his phranſy. And how is the Soul then kept in poſſeſſion?
But Patience cools ſuch hot Diſtempers, and being ſpiritualis Illyricus Patientia ſanitatem. Tertul. de pat. c. 1.incolumitas, (as he calls it) the very health of the Soul, it either prevents or cures ſuch phrenſies; keeps the Soul in a due temper, that the Man is ſtill himſelf; as our Saviour, That his Patience might have its perfect work in his ſenſible ſufferings of the extremity of his torments, refuſed that foreign, Mar. 15. See Galatinus.23. which ſome ſay was wont to be given to Men, when they ſuffered, to intoxicate and make ſenſeleſs. No better Receipt than a Patient Spirit againſt a light Head under heavieſt Burdens and Afflictions; though Job's Meſſengers trod one on the heel of another, and that ſo long, till at laſt they had nothing more to ſay, becauſe he had almoſt nothing more to loſe: yet, as long as his Patience received their Meſſages, and he heard them by that Interpreter (though indeed at laſt he ſtarted up and rent his Mantle, and ſhaved his Head, and fell down upon the Ground; and Satan that ſtood looking on, to ſee how his Train, that he had laid, took, it may be might now think that the diſtracted Man began his Anticks, yet he fell ſhort of his Hopes.) It's added, that after Job had done all this; he worſhipped, and ſaid, Naked came I out of my Mother's Womb, and naked ſhall I return thither: The Lord hath given, and the Lord hath taken away: Bleſſed be the Name of the Lord, Job 1. 20, 21. Now, (as they ſaid) theſe are not the words of him that hath a Devil: So thoſe words of Job, John 10. 21.have they the leaſt touch or air of a Diſtraction or Diſtemper? foreign. You hear not in them a diſtracted Man's nonſenſe, but rather a Man divinely inſpired ſpeaking Oracles: Such a full poſſeſſion and enjoyment of a Man's Soul and ſelf doth Patience put and keep him in; that if it have but its perfect work, it makes an all of Joy, when there is in view nothing but grief and ſorrow, Jam. 1. 2, 4. ſo that when it comes to that foreign, a Man is round about beſet with miſeries and miſchiefs, that another Man is quite-out exanimated and diſtracted, as Moſes ſaith, even mad for the fight of his eyes, which he ſeeth: Deut. 28. 34.yet even then a truly patient Chriſtian is ſo fully and perfectly himſelf, that he can freely enjoy himſelf; with the Martyr, ſleep as ſoundly the night before his Suffering, as at any other time, and with as much ſtrength and feeedom of Spirit pray and meditate, converſe with God, and walk on in his way before Man, as if there were nothing to diſturb and interrupt him; like an Archimedes, be hard at his Study, and intent on his Demonſtration, when the Enemy hath now taken the Town, and takes away his life together; or rather as a Man in an impregnable Gariſon, may be every whit as quiet, and as little troubled, when the Cannons roar, and the Enemies fall on, as if there were none at all to moleſt him: But he may thank his ſafe Gariſon for it, which he is poſſeſſed of; and ſo muſt a Chriſtian his Patience, which, as our Saviour here ſheweth, is that which keepeth both himſelf and Soul in poſſeſſion.
3. The third enquiry is, How Patience doth this? I anſwer two ways. 1. As it's enabled to ſuffer. 2. As it's trained up to wait with expectance; and the word foreign hints both.
1. Patience is a ſuffering Grace, and therefore in Scripture joined with long-ſuffering, Col. 1. 11. 2 Tim. 3. 10. can bear much. So foreign, Thou haſt born, and haſt patience, ſaith Chriſt to the Church of Epheſus, Rev. 2. 3. as the patient Ox endures the Yoke without kicking or fainting: and ſo the patient Chriſtian, becauſe he can endure much; therefore it is that he is not much diſtempered. A cool Spirit doth not diffluere in greateſt heats of Perſecution: [In this like a Man that hath ſo ſtrong a Brain that he can bear much Drink, is not ſo ſoon drunk;] ſo that, though with Job he poſſeſs months of Job 7. 3.Vanity, yet he poſſeſſeth his own ſoul, and keeps all ſafe and in due temper: For what's the reaſon that many Men in evil Times are ſo much beſides themſelves, mad with Rage, drunk and ſwallowed up with Grief, and dead with Fear, come to deny Chriſt, to apoſtatize from the Profeſſion of his Truth and Grace, ſtick at nothing, ſwallow any thing, though never ſo deadly and deſtructive? But only becauſe they are either ſo weak, or ſo tender and delicate, that they would foreign, and ſo cannot ſuffer perſecution for the Croſs of Chriſt, Gal. 6. 12. The Croſs is too heavy for them, and therefore they fink under it: They are impatient of Pain, and Shame, and Loſs, dare not, cannot loſe their Lives, and ſo cowardly, and yet deſperately loſe their Souls.
But what ſaid Chriſt in the former place? foreign, and yet, foreign, ver. 3. Thou canſt not bear; and Rev. 2. 2.yet, Thou haſt born. Patience cannot endure to ſin, becauſe it can endure to ſuffer; doth not betray the Soul and yield up poſſeſſion, becauſe it's able to withſtand the aſſault of the Enemy; Doth not ſink under the burden, becauſe able to bear it. And this in a double reſpect, 1. Becauſe it lightens the burden, 2. Strengthens the bearer.
1. It lightens the burden, which Impatience doubles and aggravates; makes a Mole-bill, a Mountain, and a Day, a Year; looks at the wrong end of the Proſpective, or through a Magnifying-Glaſs, and calls Little, Great; and Short, Long; uſual 2 Cor. 4. 17. Numb. 13. 28, 29, 30.and light Afflictions, ſtrange, and unſupportable: Like an evil Spie, makes it ſelf a Graſs-hopper, and every Enemy a Son of Anak, whilſt patience with Caleb ſtills the uproar, and ſaith, we are well able to overcome them. How doth the leaſt weight gall a ſore ſhoulder? And a drop of Vineger fret where the Skin is off? Whilſt a ſound part feels no ſmart, though never ſo much be poured on it Mollius fit patientia, &c. Faith and Patience add weight to Mercies, but lighten burdens, and ſo better bear them. As patient Job, when Miſeries fell ſo thick and heavy upon him, as might plane obruere animam, yet when he had loſt all other his poſſeſſions, his patience kept him on his Legs, and in poſſeſſion of his Soul, by ſuggeſting to him alleviating conſiderations. Naked came I out of my Mothers Womb, and naked ſhall I return thither. I am but Naked, not Wounded: I am but reduced to my firſt condition of Nature; and ſuch a motion, though ſeemingly violent, ſhould not be troubleſome, nor I be troubled to go as naked to Bed at night, as I aroſe from it in the morning. And again, The Lord hath given, and the Lord hath 1 Sam. 3. 8. Hab. 2. 20. Pſal. 39. 9.taken away. It's his Sovereignty, as Lord, to do what he will, eſpecially ſeeing what he doth is nothing but common Equity, in his own time to call home his own, which he at firſt lent me: And therefore no cauſe for me to Curſe God for taking it away ſo ſoon, but to Bleſs him, that he continued the Loan of it ſo long; and therefore, Bleſſed be the Name of the Lord. Thus Patience helps to lighten the Burden.
2. And ſtrengthens the Bearer; ſo it's ſaid to ſtabliſh the heart, Jam. 5. 8. that ſuch a compoſed quietneſs is our ſtrength, foreign, Iſa. 30. 15. And ſo by patience we are enabled to run the race, Heb. 12. 1. as a long-breathed Man holds out to the end, when one that is ſhort-winded is ready to faint and ſink at every ſtep. Great is the advantage that a patient conſiderate Man hath againſt his Adverſary, either in a Diſpute, or any other more rough Conflict. And great is the help that Patience affords.
Partly as it encourageth and comforteth the Heart, (as we read Rom. 15. 4. Patience and Comfort joyned together) and that ſtrengthens it. For the Joy of the Lord is our ſtrength, Neh. 8. 10. Such a Cordial doth foreign reſtore (or bring back) Pſal. 23. 3. Lam. 1. 11.the Soul, which in ſuch ſwooning fits is going away, and keeps it in poſſeſſion.
But eſpecially as it hath the Company and Aſſiſtance of all other Graces, that are moſt reviving and ſtrengthening: According to that of Bede, Idcirco poſſeſſio animae in virtute patientiae Gregor. Hom. 35. in Ezek De patientia patientia c. 15. vide cerdae. Annot. ibid.ponitur, quia radix omnium, cuſtoſque patientia eſt. It's Mother or Nurſe of all other Graces; Fidem munit, pacem gubernat, dilectionem adjuvat, humilitatem inſtruit, &c. as Tertullian goeth on: And as he in *Cap. 5.another place calls Impatience, Delictorum Excetram: There's no ſin ſo horrid, †As all angry bad Humours flow to an angry Sore.but Impatience is ready to hurry a diſcontented Man into, makes him blaſpheme God, wrong others, undo himſelf; ſo there is no Grace which Patience doth not either receive life from, or give life to, or both.
It's joyned with Faith, Heb. 6. 12. Rev. 2. 19. & 13. 10. Faith begets Patience, Jam. 1. 3. and Patience back again ſtrengthens Faith. Fidei fundamentum, firmiter munit. Cyprian.
And the like I may ſay of Hope. Sometimes in Scripture Patience ſeems to be made the fruit of Hope, Rom. 8. 25. 1 Theſ. 1. 3. and ſometimes Hope the effect of Patience, Rom. 5. 4. & 15. 4.
And ſo I might ſhew of other Graces: But that of Cyprian in the general, may ſuffice. De unius quidem nominis fonte proficiſcitur, ſed exundantibus venis per multa gloriarum itinera diffunditur. This one bleſſed Fountain ſpreads it ſelf into many happy ſtreams. The patient Man, as ſuch, believes and hopes, is Loving, Humble, Meek, Wiſe, Valiant, by it approved to be ſincere, and trained up to be Heavenly-minded: And ſo of the reſt, that the Soul, that is thus guarded, need not fear to be kept in poſſeſſion. How ſweetly and fully doth that happy Soul enjoy it ſelf, while Patience takes time, and by what it ſuffers opportunity and advantage, to exerciſe all other Graces? And whilſt it's ſuffered to have its perfect work, ſo fully completes our happineſs, that we are as the Apoſtle expreſſeth it, Jam. 1. 4. foreign, Perfect, Entire, and wanting nothing. And ſure there is full poſſeſſion kept, where there is nothing wanting. And thus Patience doth firſt, as it is a ſuffering Grace.
2. As it is a waiting and expecting Grace. So the Husbandman foreign, waits and expects a Crop in his Wait patiently, Pſal. 37. 7.long patience, Jam. 5. 7. And ſo with Chriſtians that ſow for Eternity, though it be in tears of Affliction, yet it's with patience, becauſe with expectance of a better Harveſt. foreign, If we hope for it, then with patience we wait for it, Rom. 8. 25.
Chriſtian Patience, though it ſuffer much, yet is full of Hope, and thereby full of Heart: And ſo keeps the Soul in life, according to that of the Prophet, The Juſt ſhall live by his faith, Hab. 2. 4. and he there ſpeaks of dying Hours. Even in them the Heart may live, Pſal. 22. 26. and that it doth, as long as the Man hath in him that lively Hope the Apoſtle ſpeaks of, 1 Pet. 1. 3. and in this a Chriſtian's Patience ſo much exceeds that of the choiceſt Heathens, as his Hope exceeds theirs. They ſometimes with patience ſuffered much, it may be out of love of Virtue, and hope of Applauſe: But he may more patiently ſuffer more, when it's out of love of Chriſt, and hope of Glory.
Nothing more exanimates and dispoſſeſſeth a Man of himſelf than Deſpair: makes Cain run wild out of God's preſence, Gen. 4. And them, Rev. 16. 10, 11. gnaw their Tongues, and blaſpheme God like Mad men: And he that you read of, 2 Kings 6. when he hopes for no relief from God, in ſtead of keeping poſſeſſion, he gives up all for loſt, is ſhort-winded, and will not wait on the Lord any longer: But a patient Chriſtian, though he ſorrows, yet it is not as others that have no Hope; and here then invert the ſaying, Dum ſpes eſt, anima eſt: Till he is Hopeleſs, he is not Heartleſs. He keeps poſſeſſion of his Soul, as long as it's poſſeſſed with a lively aſſurance of an happy cloſe at laſt: foreign Aeſchylus.was ſaid (you know) to animate ſome to patience and courage. Sutable to which, is that of the Apoſtle: You have heard of the patience of Job, foreign, and have ſeen what end the Lord made, Jam. 5. 11. and his expectation of ſuch an Chap. 19. 25, 26, &c.end, was that which helped him to poſſeſs his Soul with ſuch patience. And well may the Soul be poſſeſſed with that patience now, which aſſures, that at laſt it ſhall be poſſeſſed of Glory. It's through Faith and Patience that ſome inherited the Promiſes, as the Apoſtle ſpeaks, Heb. 6. 12. Promiſes are of things to come; and therefore patience is put to ſtay and wait, but faints not away in waiting, becauſe it's joyned with Faith, and ſo is aſſured of inheriting it at laſt, and therefore mean-while keeps the Soul in quiet poſseſſion. And this, I ſay, in theſe two reſpects, 1. As it's enabled to ſuffer much from Man. 2. To expect more from God. So that what the Apoſtle ſaid of Charity, 1 Cor. 13. 7. that Charity beareth all things, endureth all things, and withal believeth all things, and hopeth all things, ver. 7. and thereupon in the very next words adds, that Charity never faileth, may fitly according to the former particulars be applied to Patience. Becauſe it, 1. Beareth and endureth all things. And, 2. Believeth and hopeth all things; it therefore never faileth, nor will ſuffer the Chriſtian's Heart to fail, that the ſpoiling of his Goods, Heb. 10. 34. ſhould come to the ſpoiling of his Soul, Pſal. 35. 12. but that in greateſt Direptions and Depredations he may in patience poſſeſs his Soul.
Which (for Application) calleth upon us for an earneſt endeavour Ʋſe. after this Grace, and ſuch a due exerciſe of it, that whatever we loſe, we may be kept in poſſeſſion of our Souls by it. The Apoſtle's word is ſtrong, and very general, Let patience have her perfect work, that you may be perfect, and entire, wanting nothing, Jam. 1. 4. Some Chriſtians then were forward and quick at the firſt Aſſault; but when the Battery continued long, were too ready to faint, and ſo by giving out in the Race, fell ſhort of the Prize: For want of patience, too ſoon plucked off the Plaiſter: And ſo came not to a perfect Cure. And therefore the Apoſtle's advice is, that they would but ſtay, that it might have its perfect work; and then aſſures them, that it will make them perfect, and ſo entire, that when come … to the worſt, it will come to a Nec habeo, nec careo: that even when they have nothing, they ſhall then want nothing. Such a perfect and perfecting Grace, is this Grace of patience, that by its perſeverance it ſets the Crown upon the head of all other Graces: For Omnes virtutes certant, ſola perſerverantia vincit & coronatur.
The Arguments, by which the Ancients much commend this Tetullian. Cyprian. Baſilius M. Ephrem. Syrus, &c.Grace to us, are many.
The Example,
Of God, who with much long-ſufferance doth not only bear his undutiful Childrens manners, Acts 13. 18. but his profeſſed Enemies rebellions and inſolencies, forbearing to puniſh them when their ſins would enforce him, and cauſing his Sun to ſhine, Juſtis ſimiliter & injuſtis indiſcretas pluvias largiatur. Cyprian.and his Rain equally to fall on them, and on them that are deareſt to him; inſomuch that he ſuffers, becauſe they do not, and that even by them too, whilſt they are ready to think, that he is like them, or at leaſt is not much diſpleaſed with them, becauſe he doth ſo much forbear them, Pſal. 50. 21.
Of Chriſt, in whoſe whole Progreſs from his coming down Rev. 1. 9.from Heaven, till his returning thither again, the Fathers are wont to obſerve a Signature of patience in every ſtep all along in the Way: But eſpecially in and towards his Journeys end, to indure a Traitor Judas in his Boſom, though fully known to him, yet not to diſcover him to others; and when he had betrayed himſelf in betraying his Maſter, to entertain him with the compellation of a Friend, who was to be reckoned amongſt the worſt of Enemies; to endure ſo much of the Jews malice and rage with ſo much meekneſs and love, notwithſtanding all that pain and ſhame, thoſe buffetings, ſcourgings, ſpittings upon, thoſe railings and blaſphemies; as the dumb Lamb, not to open the mouth, or if at all, in that heat of his agony to breath ſuch ſweet breath, as, Father, not my Will, but thine be done: And again, Father forgive them, for they know not what they do. That ſtill voice ſpeaks aloud Chriſt to be God, even a God of Patience, who was Water to thoſe Sparks, to which the meekeſt of us would have been Gun-Powder.
Nor yet ſo, fors ut de ſupernis aeſtimetur, as Tertullian ſpeaks, Chap. 3.as though this were ſo far above us, as nothing belonging to us; for (in the third place) they find Examples and Paterns of Patience, not only in God and Chriſt, but in the Servants of God, in Moſes, David, Job, Jeremiah, Stephen, Paul: In the Prophets, Jam. 5. 10.Apoſtles, Martyrs, all ſo long-breathed, that we ſhall ſcarce approve our ſelves to be of the ſame piece, and to have the ſame Spirit, if we be ſhorter-winded.
They are wont alſo, the better to compoſe our Spirits to a meekned Patience under ſufferings, to put us in mind of our condition, either as fallen in Adam, and ſo we are born to trouble, or as reſtored by Chriſt; and ſo it's the Patience and Kingdom of Jeſus Chriſt, Rev. 1. 9. An inraged Devil and World will have the Croſs to be our Companion, which therefore we ſhould not quarrel at, eſpecially ſeeing it is ſuch a Companion, as proves a very faithful Friend. It would be endleſs to go about to repeat all thoſe benefits, which the Croſs and our patient bearing of it brings in to us, whether for Grace or Peace here, or Salvation in Heaven hereafter: Affliction is very ſharp, but a much improving School. And Faith and Patience help us to take out many an happy Leſſon in it. It inherits Promiſes, Heb. 6. 12. brings Glory, 2 Theſſ 1. 4, 5. And ſo whatever it meets with in the way, yet to be ſure it ends well, Jam. 5. 11. And all's well that ends well.
But I omit all other Particulars, as being ſenſible of what Cyprian ſaith in the beginning of his Tractate of this Argument, [De patientiae locuturus, &c. unde potius incipiam, quam quod nunc quoque ad audientiam veſtram patientiam video eſſe neceſſariam, &c.] That our Hearers, whilſt we preach of Patience, have need to exerciſe their Patience, and therefore I'l not tire out yours. And therefore ſhall touch only upon two things, which partly the Context, and partly the Text afford us.
1. And the firſt concerns the preſent time and ſeaſon. It was, when Jeruſalem was now near to be deſtroyed, and as a forerunner of it, that his Diſciples ſhould be hated, betrayed, and perſecuted, in the foregoing part of the Chapter, that our Saviour preſcribes this Receipt in the Text, that the Malady might not prove mortal, that in patience they poſſeſs their Souls. And of the ſame time and day (ſome think) the Apoſtle ſpeaks, Heb. 10. 25. And after ſhewing how great a fight of Afflictions they indured in reproaches, and ſpoiling of their Goods, &c. v. 32, 33, 34. he at laſt concludes, foreign, that they had need of Patience, v. 36. And ſo for certain have we now, or may have ere long, as Capito in his time to Farel, Durâ patientiâ Inter Calvini Epiſtolas. Num. 4.nobis opus eſt in hâc diſſolutione quâ verſamur, &c. How near the deſtruction of our Jeruſalem is, I dare not fore-propheſie. The God of Peace make and keep it a true Jeruſalem, a Viſion of Peace both now and to perpetuity. But if Wars, and rumours of Wars, if falſe Prophets, and falſe Chriſts, if the betraying, and hating, and ſpoiling of the Miniſters and Servants of Chriſt be the ſad preſages and forerunners of it, then (unleſs God be the more merciful) it may not be long before we hear of it, when it may come again to be ſaid, as Rev. 13. 10. & 14. 12. Here is the Patience and Faith of the Saints; when no remedy but Faith and Patience; ſo that either already we have, or then may have very great need of it. And happy we, if, when the worſt comes, we can but be able to poſſeſs our Souls by it.
2. And that's the ſecond Particular in the Text, viz. the great benefit and advantage of it, that whatever other loſs we ſuſtain, yet the main chance may be ſaved; our Souls poſſeſſed by it. And God thought he allowed Baruch fair, though he did not grant him thoſe great things he ſought for, if he might have his life for a prey, Jer. 45. 5. Straits may be ſuch, that it may be a great mercy, if we may but have our lives: but if ſo as withal to poſſeſs our Souls, that they be not endangered or loſt to eternity, nor for the preſent ſo affrighted or diſtempered, but that in greateſt diſtractions we may be our own Men, and do, yea, and ſuffer like Chriſtians. So to poſſeſs the Soul, even when we have loſt all elſe, is ſuch a Mercy, that with much thankfulneſs and comfort we may ſay with the Pſalmiſt, Return unto thy reſt, O my Soul, for the Lord hath dealt bountifully with thee, Pſal. 116. 7. A rich bounty and largeſs, if through Patience keeping poſſeſſion, we may be able ſo to turn into our Souls, and they return to their reſt in God, even when it comes to the Apoſtles foreign, 1 Cor. 4. 11. When caſt out of all, we have no certain dwelling-place: but with the faithful of old, Heb. 11. 37, 38. we ſhould wander in Deſarts, and Mountains, and in Dens and Caves of the Earth: If it ſhould come to that paſs, that (as you uſe to ſay) no Remedy but Patience; you will have no cauſe to complain, for it is a very ſufficient one: even then we ſhall not be altogether harbourleſs out-caſts, as long as we can by Faith take Sanctuary in God, and by Patience keep poſſeſſion of our Souls. For certain our Saviour thought ſo, when againſt all thoſe animi deliquia, thoſe ſick fainting Fits in the former part of the Chapter, he preſcribes only this Cordial in the Text, In your Patience poſſeſs ye your Souls.
Superaddenda.
Should our Spirits ſometimes grow haſty, and not willing patiently to wait God's leaſure; Conſider,
1. That God's Retribution will be full.
2. The day of it certain, Hab. 2. 3. Heb. 10. 36, 37.
3. Though it ſtay, yet let this ſtay our Stomachs, That necdùm vindicatus eſt ipſe qui vindicat: Chriſt himſelf, who hath been more wronged than we, and who will at laſt fully vindicate both himſelf and us, is not yet righted: but to this day he waits till his Enemies become his Footſtool, Heb. 10. 13. And therefore be not ſo bold to deſire, that the Servant ſhould be ſerved before his Lord, Nec defendi ante Dominum ſervi irreligioſa & inverecundâ feſtinatione properemus. Cyprian S. 15.
Dr. Hammond on Matth. 10. Annot. f. makes not this a Precept, but an Aſſertion or Prediction; that there was no ſuch way to keep or preſerve their lives from that common deſtruction coming on the People of the Jews, as perſevering faithful adhering to Chriſt.
Patient Men are the only Free-holders.
Their Comforts forfeited to God their Lord,
Who can beſt keep them for them,
Surrendred by them,
Purchaſed by Chriſt.
And as the Philoſopher's Scholar, who having given himſelf to his Maſter to teach him, when taught, was by his Maſter given back again to be his own Man.