Christ the Perfect Pattern of a Christians Practice, Sermon 6

Christ the Perfect Pattern of a Christians Practice · Sermon 6

p. 89Mary Wolnoth, December the 10th, 1648. foreign.

Iſa. 53. 7.

He was oppreſſed, he was afflicted, yet he opened not his mouth, &c.

THis Prophet is well ſtiled by one of the Ancients the fifth Evangelist, becauſe there is ſo much Goſpel in his Writings. He that doth exactly conſider theſe Sermons, ſhall finde Jeſus Chriſt in his Perſon, Natures, Offices, Doctrines, Sufferings, Glory, Benefits, Effuſion of his Spirit, &c. almoſt as clearly deſcribed, as by thoſe who had been Eye-witneſſes of them all.

This Chapter is the Model and Compendium of the whole Goſpel. Here we have both the Humiliation, and the Exaltation of Chriſt, p. 90his low debaſement, and his high advancement. The former is from Verſ. 1. ad 10. The latter is from verſ. 10. ad finem.

In the …, we have two things eſpecially.

(1) A ſad complaint of the Worlds rejection of Chriſt, ver. 1. Who hath believed, &c. or, to whom the Arm of the Lord revealed, i. e. the Goſpel in the preaching of it, Rom. 1. 16.

Few of thoſe who heart the Goſpel, do truly receive and embrace it. The Arm of God is ſtretched out to many, its revealed effectually to a very few. Many are called, few are choſen. It was ſo in the Apoſtles time, in Chriſts time, it will be ſo in our time. It may be a ſupport to the Miniſtry and Miniſters, when their labours prove ſucceſleſs: if the Miniſtry of Chriſt and his Apoſtles was fruitleſs to many, why ſhould we be dejected?

(2) The Reaſon of this Rejection, viz.

1. The meanneſs of his perſon, and Kingdom outwardly in the firſt Original of it, verſ. 2. He ſhall grow up, &c.

2. His ſufferings and afflictions, verſ. 3. &c. his Kingdom was but mean, and his ſufferings were great; his croſſe was a ſcandal to many.

The Exaltation, verſ. 10. ad finem, hath many things in it. Chriſts exaltation in his ſeed, v. 10, 11. His exaltation in his perſon, v. 12.

In the Text, we have two things,

1. A Deſcription of the great ſufferings of Chriſt, in theſe words. Oppreſſed, afflicted, brought as a Lamb to the ſlaughter, as a Sheep to p. 91the Shearer. In voce [Pecudis] forte alluſio est ad legales victimas; quo ſenſu alibi vocatur Agnus Dei. John 1. 29. 36. Calvin. in Locum.

2. His carriage under thoſe ſufferings. He was dumb, he opened not his mouth: ſo he opened not his mouth. Expreſſions of his patience, and contentment, which is amplified by the reſemblance of a ſheep.

Here are two Leſſons in the words.

1. Doct. The Lord Jeſus did ſuffer very much of men, while he was in the fleſh.

2d Doct. Jeſus Chriſt, did with great patience and contentedneſs, bear thoſe ſufferings which he lay under. I made choice of this Text, becauſe of this ſecond Doctrine, that I might ſpeak to you of our Saviours patience, which is another vertue for our Imitation. But becauſe the former is very profitable, I ſhall ſpend this hour about that.

1 Doct. The Lord Jeſus did ſuffer very much while he was on Earth. He was a very great ſufferer. He is called here, by this Prophet, vir Dolorum, peritus infirmitatis, verſ. 3. We read here, of deſpiſing, rejected, ſtripes, ſmitings, wounds, ſorrows, bruiſing, chaſtizement, oppreſſion, affliction, cutting off, putting to grief, and powring out his ſoul to death. Gather all theſe together, and they will make up a very great ſufferer.

I ſhall do two things for explication.

1. What Chriſt ſuffered, the kindes of it.

2. Why he ſuffered, the cauſes of it.

1. For the Nature of his ſufferings, he ſuffered p. 92every kind of way. He ſuffered from men. And he ſuffered from God. He ſuffered in his Body, in his Soul, in his Name, &c.

1. He ſuffered Revilings, and Reproaches, He was a ſcorn of men, and deſpiſed of the People, Pſal. 22. 6, 7. How often ſhall you ſee him laughed to ſcorn in the Goſpel? how often do you read of his deridings? Mark 5. 40. Luk. 16. 14. Luk. 23. 35. Friend of Publicans. He was called Belzebub, Deceiver, Matth. 27. 63. He ſuffered deriſion in every one of his Offces.

1. In the Kingly Office. They put a Scepter in his hand, a Crown on his Head, bowed their knee, ſaying, hail King of the Jewes.

2. In his Prieſtly Office. They put upon him a gorgeous white Robe, ſuch as the Prieſts weare.

3. In his Prophetical Office, when they had blind-folded him, Propheſie, ſay they, who it is that ſmiteth thee. Sometimes they ſaid, Thou art a Samaritan, and he hath a Devil. Sometimes, He is beſide himſelf, why hear ye him?

2. He ſuffered ſtripes, ſpittings, buffettings, Iſa. 59. 6.

3. He ſuffered falſe accuſations, from ſuborned witneſſes. He ſaid, Deſtroy the Temple of God, and in three dayes I will build it up, and Luk. 23. 2.Luke 23:2that He forbad men to give Tribute to Caeſar.

4. He ſuffered ſtoning, John 8. 59.

5. He ſuffered Death it ſelf, a ſhameful, painful death, crucified between two Theeves, as a malefactor.

p. 93In his ſoul he ſuffered from God. Deſertion, ſweated blood, &c. Temptation, My God, my God, why hast thou forſaken me? In a word, he ſuffered the whole wrath of God. And then, He ſuffered from all ſorts of men, from friends, as well as enemies, Iohn 13. 18. Pſal. 55. 14. Matth. 26. 47. From Military men, Luk. 23. 11. From them in the Miniſtry: From Magiſtrates.

Why he ſuffered?

1. That he might ſatisfie for our ſins, and pay the price of our Redemption This is made by this Prophet, the main end of all he endured, Iſa. 53. 4, 5, 6. He was our Surety, and he could neither ſatisfie for our ſins, nor reconcile us to God, without theſe ſufferings, &c. He endured nothing for himſelf; for he had no ſpot of ſin upon him, &c. but the just for the unjuſt, vid. 1 Pet. 3. 18. This was the prime end.

2d Subordinate ends were, That he might ſanctifie ſuffering to us, and take away the ſting and curſe of it. Therefore he underwent all kind of ſufferings, that he might ſweeten all: he was oppreſſed, that he might ſweeten oppreſſion.

3. That he might be able experimentally to ſuccour, comfort, ſympathize with us in our ſufferings, vid. Heb. 2. 17, 18.

4. That he might be prepared for glory, vid. Luk. 24. 26.

5. That he might be a Conqueror over ſufferings. Conqueſt is one piece of Chriſts. Honour. p. 94He could not have overcome, if he had not been a ſufferer.

1 Ʋſe. Information. Theſe Corollaries follow hence.

1. Take notice of the preciouſneſs of our Salvation and Redemption. 'Tis called in Scripture, by all Names which intimate preciouſneſs. A weight of glory, 1 Cor. 4. 17.

An Inheritance incorruptible, immortal, undefiled, &c. 1 Pet. 1. 4. Every grace hath an unſpeakable worth in it, Precious Faith, precious promiſes, 2 Pet 1. 4. The worth of things are known beſt by the price payd for them. I note this for two Reaſons.

1. Becauſe theſe things are of ſo little value, ſo deſpicable to men, Juſtification, Sanctification, Heaven, the Promiſes, are undervalued, men reject them, as if they were trifles, as vile things.

2. That thoſe to whom they belong, may have them in higher esteem and value them the more. 'Tis an Argument which the Apoſtle uſeth to preſſe careful inſpection in the Elders over the Church, Acts 20. 28. He who deſpiſeth any of theſe, deſpiſeth the ſufferings of Chriſt.

2. Take notice of the haynouſneſs of ſin. There are many glaſſes, wherein the ſinfulneſs of ſin may be ſeen; as namely, the Judgements which it drawes down upon the committers of it, look upon the old World, drown'd in water: look upon the flames and aſhes of Sodom, Gomorah: behold the Graves of the dead. See Angels and men in Chains of fire, &c. But this, p. 95above all, diſcovers its vileneſs, It could not be expiated without Chriſts ſufferings, and thoſe deadly: the haynouſneſs of Covenantbreaking in Iſrael, appeares from the judgement inflicted for it, vid. 2 Sam. 21. 1, 2, 6. Our ſins could not be done away, without Chriſts ſufferings, Heb. 9. 12. Thy lying, ſwearing, cheating could not, without this, be done away.

3. Take notice from hence of the exact Juſtice of God, and his perfect hatred of ſin. Nothing in the World, can ſo clearly demonſtrate this, as the ſufferings of Chriſt. God loved his Son, with an intire affection, his very ſoul and heart was upon him, and yet when he had taken upon him the ſins of men, the Father would not acquit him without ſufferings. Juſtice would not forbear one ſtripe. Neither the prayers of Chriſt, Matth. 26. 31. nor the groans of Chriſt, nor his teares would prevail, till all were ſatisfied: That expreſſion Iſa. 53. 10. would be conſidered well, vid. Rom. 11. 21. You who doubt of Gods juſtice and rigor againſt ſin, look upon Chriſts oppreſſions, and receive ſatisfaction.

Object. But you will ſay, how could it ſtand with the Juſtice of God, to lay affliction upon Chriſt, who was an innocent perſon, that the just ſhould ſuffer for the unjust?

Sol. We are to conſider two things in the guilt of ſin.

1. The Deſert or merit of puniſhment. And this is alwayes inſeparable from ſin, in this reſpect, p. 96The ſoul which ſinneth, is lyable to perſonal ſuffering.

2. Deſignatio ad poenam. Now it is not abſolutely neceſſary, that the ſame perſon which is lyable to puniſhment, ſhould be deſigned to ſuffer; but it may be inflicted upon another, who is foreign, if theſe four things concur.

1. If all parties be agreed, as they are here; for,

1. God is well pleaſed; He gave his Son.

2. Chriſt is well pleaſed, Pſal. 40. 8.

3. The ſinner is well pleaſed, Pſal. 110. 3.

2. If all parties be glorified. Now it is ſo in this caſe.

God is glorified, he hath the obedience of his Son, Iohn 17. 4.

Chriſt is glorified, he hath his purchaſe, Iohn 17. 10.

The ſinner is glorified, Iohn 17. 22.

3. If the party which ſuffereth, have an abſolute power, and Soveraignty over his own life: ſo had Chriſt. We cannot lay down our life for another, becauſe we are not Lords of our lives.

4. If the partie who ſuffers, have ability to re-aſſume that life again, and to raiſe it up to glory: ſo had Chriſt, Iohn 10. 18.

2d Uſe. Exhortation to the godly.

1. Do not think it ſtrange, when you are oppreſſed and afflicted, vid. 1 Pet. 4. 12. When burdens are layd on your backs, trouble upon your loyns: you cannot be uſed ſo bad as Chriſt was. p. 97You do but fill up the ſufferings of Christ in the fleſh: vid. Col. 1. 24. The Apoſtle Peter, would have Chriſtians rejoyce in this reſpect, 1 Pet. 4. 13. vid. Phil. 3. 10.

2. Arm your ſelves for ſufferings, 1 Pet. 4. 1. expect to be like Chriſt in this reſpect. It is the will of God, that all the members of Chriſt ſhould be made conformable to their head in ſufferings. So the Apoſtle, Rom. 8. 29. he ſpeaks of ſufferings. Chriſts oppreſſions are a great comfort to Chriſtians in their ſufferings. He hath drank up all the bitterneſs of the Cup. We have but a few drops left for us. If you will be like him in glory, you muſt be like him in ſuffrings.

2d Doct. That Ieſus Christ did with great patience, bear and undergoe all the afflictions and oppreſſions which were layd upon him. As his ſufferings were greater then any, ſo was his patience remarkable. He opened not his mouth, he was dumb, as a ſheep before her ſhearer. As he was contented to do the will of God, Pſal. 40. 8. ſo was he alſo contented to ſuffer his will. We do not read of a diſcontented word, of an angry look falling from his lips or eyes, in the greateſt of his ſufferings. Vid. 1 Pet. 2. 23. His Croſſe was very heavy, and yet he bare it with patience. He was mediis tranquillus in undis. When they buffetted him, when they ſpat upon him, when they reproached him, when they pierced him and crucified him; the worſt word he uttered, was, Lord lay not this ſin to their charge, Father forgive them, they know not what they do, Luk. 23. 34. When Peter in his heat and p. 98Zeal, drew out his Sword in his Maſters defence, our Saviour preſently commands him to ſheath it, Put up thy Sword, &c. Mark 14. 47. when they had arreſted him, and were leading him to the High Prieſts Hall, he went with them patiently, made not the leaſt reſiſtance. When Iudas comes to betray him, he ſuffers him to kiſſe him, and ſaith nothing but this, Betrayeſt thou the Son of Man with a kiſſe? when they gave him Vinegar and Gall, &c. He was in all his ſufferings, a mirror of patience.

In this Doctrine, I ſhall ſhew,

1. Why he was ſo.

2. What uſe we may make of it.

(1) It was not for want of power, Mat. 26. 53. He could by his own hand have ſmitten them Neg.dead, he made them fall to the ground, when they came to arreſt him, Iohn 18. 6.

(2) Nor was it becauſe he was inſenſible of his ſufferings. He was true man, and no man in the World was ever more ſenſible of any ſufferings then Chriſt was. My ſoul is exceeding ſorrowful, even unto death, Mat. 26. 38. he was in an Agony, he felt all the pains, both of ſoul and body, My God, my God, why haſt thou forſaken me?

(3) Nor was it to move his oppreſſors to pitty him, to moderate their fury, or to purchaſe his releaſe. Our Sauiour knew they would not abate one drop; he knew what was determined by the Lord, for him to undergo, and that that which was determined, muſt be done. It p. 99was not to procure favour, or for fear of their rage.

(4) Nor was it from ſenſe of any guilt; for he knew himſelf to be an innocent perſon, he knew all their accuſations to be falſe and unjuſt, Which of you accuſeth me of ſin? John 8. 46. that which Samuel ſaid, our Saviour could much more truly ſay, both in regard of the Act, and of the Principle, Whoſe Aſſe have I taken, &c. 1 Sam. 12. 3. Nay, he knew that his Accuſers and Judges were convinced of his innocency. That their Objections were falſe and malicious, &c.

(2) Poſitively.

But (1) It was from Duty to God. A principle of obedience to his Fathers will. Our Saviour knew very well, that all his ſufferings were …yd upon him by his Father, who had Authority over him, as he was Man; and as he was in all other things obedient and ſubject, ſo he would be in ſufferings. This is that which we may clearly gather from his own words. The Cup which my Father hath given me, ſhall I not drink of it? John 18. 11. He was in all things, obedient to his Earthly Parents, Joſeph and Mary, Luk. 2. 51. and he would not be diſobedient to his Heavenly Father. God had not only enjoyned him to ſuffer, but to ſuffer patiently. This is that which the Apoſtle layes down in Heb. 5. 8. his holy life and converſation, was a part of his obedience to the Father: but his obedience in ſuffering, was obedience in an higher degree, vid. Calvin. in locum.

p. 100(2) It was from the conſideration and certain knowledge of the benefit which would redound and accrue to his Elect, by his ſufferings. He knew his ſufferings would accompliſh the Salvation and Redemption of his people, it would ſave them from their ſins, and reconcile them to God, who were enemies by Nature. Ergo, he did it patiently, out of meer love to mans ſalvation. He conſidered the Seed which he ſhould ſee, and be ſatisfied withall, Iſa. 53. 11. He was in Travel for our ſalvation, &c. as a Woman in Travel, endures grief with patience, out of love to her fruit, which ſhe hopes to ſee, &c. His impriſonment would let many out of priſon; His oppreſſion would be our Redemption; His death would be our life; His wounds our healing; and His bruiſing, our ſtrengthning, &c. Ergo, He knew his being caſt over-board, would calm the wrath of God to us ward: therefore he did ſilently throw himſelf into the Sea.

(3) That he might ſet us a pattern of bearing our croſſes with patience: our Saviour knew, that afflictions and troubles abide over all the Servants of God, while they are in this time. He knew that thoſe whom his Father foreknew, them he predestinated to be conformable unto his Son, Rom. 8. 29. He oftentimes foretold his Diſciples, what uſage they muſt expect to finde in the World. Ye ſhall be brought before Rulers and Councels, &c. and ye ſhall be hated. And he knew alſo, how hard it is to fleſh and blood, to be patient at ſuch a time. Therefore he would p. 101not only by his Command, but by his own example, teach them this leſſon. This is that which the Apoſtle ſaith, 1 Pet. 2. 21, 22, 23. And hence it is, that the Apoſtle doth ſo often preſſe this grace, from the patience of Chriſt.

The uſe of this point is twofold.

Reproof.

Exhortation.

1. Uſe. It is a just check to thoſe, who in any affliction are filled with rage, murmuring diſcontents againſt God, like the raging Sea, they are ever caſting forth mire and dirt, venting choller, ſpleen, the bitterneſs of their own hearts againſt God. The Servants of God have been much overtaken with this infirmity, Job a mirror of patience, Iam. 5. 11. yet he is wonderfully diſcontent, vid. Job 3. init. and thou wilt finde very many unſavory ſpeeches in that book. Moſes, a very meek man, yet how doth he quarrel with God many times. Lord, why is it that thou haſt ſent me? Exod. 5. 22. and at another time, If thou deal thus with me, kill me, I beſeech thee, Numb. 11. 15. And Jonah, he ſpeaks nothing but thundring and …ightning againſt God, vid. Jonah 4. per totum. This is not a Chriſt-like ſpirit, he was dumb in his ſufferings, and wilt thou rage? He opened not his mouth, and dareſt thou ſpeak? This is a very ſinful frame. Tis a charging of God, and how ſinful is it for Creatures to impeach their God? he that reproveth God, let him anſwer it, Iob 40. 2.

p. 1021. It accuſeth Gods wiſdom, that he knowes not how to order things better.

2. It accuſeth his Juſtice, That his proceedings are unequal, Iob 40. 8.

3. It accuſeth his holineſs, It is in effect, as if we ſhould ſay, God is wicked. And ſee what he ſaith to Iob, Iob 34. 18.

4. It accuſeth his mercy, That he is ſevere, harſh, rigorous, &c. that he delights to make his Creatures miſerable, &c.

2d Uſe. Exhortation, That we all of us would learn to be like Christ in this reſpect, 1 John 2. 6. This is a neceſſary leſſon in theſe times, we are as a Sheep before the ſhearer, &c. as Chriſt was ſilent, and dumb, as he opened not his mouth, ſo let us be, &c. we may ſpeak againſt the wickedneſs of men, &c. I ſhall ſhew here,

1. What this is to be dumb, and not to open our mouthes in affliction.

2. Give ſome Motives.

3. Add ſome Directions how to attain to it.

To be dumb under afflictions, &c.

(1) It is not any ſinful dumbneſs, or ſhutting 3. Neg: Rules.the mouth. There is a five-fold ſinful dumbneſs, viz.

1. A ſullen dumbneſs, a crabbed froward ſilence. When the perverſneſs of a mans ſpirit will not ſuffer him to ſpeak, many men are of ſuch harſh, rugged diſpoſitions, that if any trouble be upon them, their deareſt friend, or neareſt relation, cannot procure one word. They are peeviſhly ſilent. If God ſhould deal p. 103with ſuch as he did with Zachary, Luke 1. ſtrike them dumb, it would be juſt.

2. There is a ſtupid dumbneſs. When a man, though he be ſorely afflicted and oppreſſed, yet is like a ſtock or ſtone, ſtupidly dumb. God would not have our mouthes ſhut in this manner, vid. Iſa. 26. 11. Iſa. 42. ult. for this Ephraim is reproved, Hoſ. 7. 9. This is like Ionahs ſilence, when he was aſleep. Balaams Aſſe reproves this dumbneſs, 2 Pet. 2, 16.

3. There is an over-whelming deſpayring dumbneſs. This ariſeth from infidelity. When men under ſome affliction apprehend it irreparable and paſt recovery, and ſo in an incredulous manner, give themſelves to dumbnes & ſilence. This is ſinful. To be ſwallowed up of affliction. This queſtions Gods power, wiſdom, &c. Of this, ſee Pſal. 42. ult. Pſal. 43. ult. A Chriſtian ſhould rather be as David, Pſal. 27. 3. or as Iob, Though he kill me, &c. or as Ionah, Chap. 4.

4. There is a proud dumbneſs, when a man, though he be under great preſſures, yet out of heighth and gallantry of ſpirit, ſcorns to complain; Thinks it too effeminate a thing, &c. to complain, when we have to do with God: this is a ſinful ſilence. God would not have ſuch worms as we are, to think to outbrave his judgements. Such Iron ſinews, God both can, and will ſubdue, vid. Iſa. 2. 12, 13, 14, 15. This is to harden the heart againſt God: and ſhall Iron break the Northern Iron; and that Steel? Ier. 15. 12.

p. 1045. A timorous ſilence, when men do not open their mouthes under afflictions and oppreſſions, for fear leſt their yokes ſhould be made more heavy: an Iſſachars ſilence. I grant, that every Chriſtian ſhould uſe all holy prudence to preſerve himſelf from ſufferings. No affliction is joyous, &c. and, Thou ſhalt not murther, commands all care and diligence, &c. for ſelf-preſervation, and it is not prudence to exaſperate the ſpirits of men, &c. if it may be done without neglecting a duty. But if Gods honour lye at ſtake, then the mouthes of men, who have a Call, muſt be open, and let come what God will. Anathema eſt eſſe patientem, ſaith Luther, in ſuch a caſe, Tis a brave Heroick Reſolution of Luther to this purpoſe, Inveniar Impius, homicida, avarus, &c. modo non impii ſilentii arguar, cum patitur Dominus. He cared not what he was reputed, what he ſuffered, ſo he might not be ſinfully ſilent in Gods diſhonour.

Object. What ſay you to that in Amos 5. 13. The prudent ſhall be ſilent, &c. The evil of that time, ſee verſ. 10.

Scorning of Magiſtrates. For thoſe are they who reprove in the Gate, who uſed to keep their Courts by the gates of the Cityes, 2 Sam. 15. 2.

Scorning of Miniſters. Thoſe are they, who ſpeak uprightly. And in ſuch dayes its ſaid, the prudent ſhall be ſilent, Ergo.

Sol. Moſt Interpretors expound, that in reſpect of God, they ſhall be ſilent, i. e. not murmur p. 105againſt God; and in this reſpect, whatſoever troubles ariſe, we muſt be ſilent. It cannot be, to be ſilent at ſin: vid. 2 Tim. 4. 1, 2, 3, 4.

Calvin expounds it thus, Propheta hic non loquitur de prudentibus, quidnam facturi ſint vel omiſſuri; Potius ſignificat quoties loqui incipie…, tantam fore ſuperbiam judicum ut repellant omnes objurgationes. The meaning cannot be, that their ſins ſhall not be reproved by the Miniſters. Hoc enim non eſſet honimis cordati praeterire ſilentio tam gravia ſcelera; etiamſi Tyranni minitentur mortem centies, quibus tamen incumbit docendi ne…eſſitas, illi non debent obmuteſcere. And again, non intelligit ſponte tacituros: quia turpis ignaviae eſſet ita prodere veritatem & bonas cauſas. Quid igitur? Nempe tantam fore improbitatem, ut ne finant quidem Tyranni verbum unum proferri à prudentibus. Tantam audaciam graſſari, ut ſublata ſit prorſus omnis libertas cordatis viris. Coguntur ergo tacere quia nihil proficiunt loquendo; imò non eſt illis liberum loqui; & quanquaem praeſtare officium conantur, tamen ſtatim compeſcit eos tyrannica violentia. Tyranni iſti ad ſilentium omnes cogent, & compeſcent Doctores: & nunc conjicient in carceres, nunc vero in exilia extrudent, nunc etiam denunciabunt mortem, nunc mulctabunt aliqua poena, vel convitiis repudiabunt, & habebunt ludibrio, ut ſint contemptibiles. This, ſaith he, is the meaning of the Prophet.Eſa. 53. 7Isa 53:7

2d Rule. This ſilence, or not opening of the mouth, doth not exclude prayer, or the uſe of lawful meanes to remove it, e. g. A man may p. 106be dumb under a Diſeaſe, and yet may keep dayes of prayer, to deprecate it, and ſend for the Phyſician to apply his skill to cure it, vid. Pſal. 39. 9, 10.

This is a duty as well as patience. Our Saviour prayed, Father, if it be poſſible, let this Cup paſſe. He indeed prayed with ſubordination to God, and ſo muſt we. And we muſt not uſe any indirect, or unlawful meanes to remove it. That's worſe than any affliction can be.

It excludes not complaining againſt unjuſt 3d Rule.dealings, in being Authours of our oppreſſion. Our Saviour complains of Judas, Pilate, &c. Pſal. 69. 21. Pſal. 109. David complains of Doeg, &c.

2. Poſitively. To be dumb, and not to open the mouth, &c. implyeth theſe 4. things.

1. A holy calmneſs of heart and ſpirit under Gods hand. No inward frettings or quarrellings againſt Gods providence, &c. No heat of heart, no diſtempered heat. No anger in ſpirit againſt God. Jonah was angry. No boyling within Pſal. 39. 3. My heart was hot within me, his ſpirit did boyl with impatience, though his tongue was ſilent.

2. Reſignations ſurrendring and referring our ſelves to God, to be yet further and longer afflicted, if he pleaſe. Thus David, 2 Sam. 15. 26. God had put a heavy yoak upon his neck already; yet, if he pleaſe, he ſhall add more weight to it. So Eli, 1 Sam. 3. 18. So David, 2 Sam. 16. 10. Abiſhai would gladly have been p. 107about his eares. No, ſaith David, Let him alone.

3. Satisfaction of Spirit. When a ſoul is well pleaſed in his heart, with the affliction which God hath laid him under, as Paul, Acts 21. 13. He was not diſpleaſed, but well ſatisfied with that Prophecy of Agabus. He had never the worſe thoughts of God for it, or for any other of his ſufferings.

4. A patient waiting upon the Lord under his hand, till deliverance come. When a ſoul is willing to ſtay the Lords leaſure, and not ſurripere liberationem, ſteal a deliverance, before God would have him free, vid. Pſal. 62. 5. & Pſal. 37. 7. Thus the Church manifeſts her patience under troubles, Mich. 7. 9. So in Lam. 3. 26. Contrary to this, is that frame of Spirit, which will not ſuffer a ſoul to wait; but rather uſe any foul ſhift to be freed, then wait till God call off the Diſeaſe▪ vid. 2 Reg. 6. 33. vid. Heb. 11. 35. foreign, not accepting of deliverance.

This is the firſt thing what it implies, what this duty is.

The 2d thing is to give Motives, to this patient and ſilent bearing: for which conſider theſe.

1. Motive. Conſider, that all conditions are ordered by, and according to the will and providence of God, vid. Matth. 10. 29. Iob 5. 6. This was that that ſilenced Iob, under very heavy preſſures, Cap. 1. ult. Not the Sabeans, or Chaldeans, but the hand of God.

p. 108This very conſideration ſilenced Eli, 1 Sam. 3. 18. and ſo David, Pſal. 39. 9. and in another caſe, 2 Sam. 16. 10. Abiſhai looks no farther then Shimei, and therefore he is all on hot fire, let me go, and take away his head from him. David ſees a Commiſſion in his hand from Heaven, Ergo. Vid. Acts 21. 13. they took on very much at firſt hearing; but when they were once perſwaded that it was from God, they did acquieſſe, the will of the Lord be done. And the great Motive which kept our Saviour ſo ſilent under all his ſufferings, was this. The Cup which my Father hath given me, ſhall I not drink of it?

Conſider 1. Gods Soveraignty and Regality. He hath an abſolute right to order of things, as he pleaſeth, to ſet us higher or lower, to bring us into bondage or freedom. Ergo, vid. Iob Cap. 38. per totum. Cap. 39. Cap. 40. 5. Theres no man hath ſuch power over his beaſt, to put him to a fat or lean paſture, as God hath over man, vid. Iob 11. 10. Not to be ſilent, is either to deny, or at beſt, to queſtion and diſpute Gods Dominion over him. 'Tis as much as to ſay, He is his own, not the Lords.

2. Conſider his wiſdom. All the works which God doth, have rayes of Divine wiſdom in them, Pſal. 104. 24. Eccleſ. 3. 11. Even the moſt confuſed and ſeemingly diſordered wayes and works of God, are wrought moſt wiſely and artificially. Now not to be ſilent, is to lay to the charge of God folly, bungling, &c.

2d Motive. Conſider, that you have deſerved p. 109many times more and heavier things from the hands of God. Art thou in poverty? thou haſt deſerved beggery. Art thou in ſickneſs? thou haſt deſerved death. Art thou in a priſon? Hell is not beyond thy demerits? vid. Lam. 3. 39. Mich. 7. This conſideration was that which did ſilence that good Thief upon the Croſſe, Luk. 23. 41. A Man who hath deſerved hanging, drawing, and quartering, may well be ſilent to undergo whipping, or burning in the hand. He who had confiſcated all his Eſtate, by ſome illegal Act, hath no reaſon to ſpeak, becauſe the Offcer comes to demand 6 d. or 12 d. for a fine. Juſt thus it is with us, we have deſerved the loſſe of all, and the Lord only takes twelve pence as it were, from us. The wages of ſin is death, Rom. 6. ult. and that eternal. And this is the wages of every ſin. Now we have committed an innumerable number of ſins, beſide that unfathomed Fountain of corrupt nature which hath all ſin in it, in the principle; And yet God comes but with ſmall rods to whip us, and that in meaſure too: we may well hold our peace indeed.

3d Motive. Conſider the great good of this ſilence, and patience under our afflictions.

1. Tis in it ſelf, a very excellent and precious grace, full of beauty and glory. It renders us moſt like to Chriſt.

2. Tis very precious in the effects of it. I will ſhew you theſe four effects of it.

1. It renders the heaviest burden tolerable. That which wil bruiſe the back of another, will lye very light and eaſie, upon the ſhoulders of a p. 110patient Chriſtian. Levius fit patientia Quicquid corrigere eſt nefas. Yea, it doth take away the whole weight of the burthen. For when the ſpirit is in ſuch a frame, tis all one, whether poverty or riches, whether freedom or reſtraint, &c. A patient ſpirit, hath the happineſs and comfort of his condition ſtill.

2. It makes a ſoul Conqueror over all conditions. The impatient complaining ſpirit is vanquiſhed under every ſmall ſuffering, his ſpirit Rom. 8. 37.Rom 8:37is quite overcome, whereas the patient Chriſtian doth tryumph, and gets the Victory over all diſtreſſes. Iob by his patience, did conquer all his troubles.

3. It preſerves and keeps a Chriſtian from many ſnares and temptations; which affliction and diſtreſs, puts a man upon. There is no condition, but it hath its peculiar temptations. Poverty, reproach, perſecution, &c. As it is a hard thing, ſo it is a happy thing to be preſerved from theſe ſnares. Not to ſteal in poverty, not to apoſtatize in perſecution, &c. Now patience is the beſt Antidote and Preſervative to keep us from theſe. The patient Chriſtian, will not think of any ſhifts which are ſinful, to deliver himſelf. The faith and patience of the primitive Martyrs, was that which kept them from accepting of deliverance upon ſinful termes, Heb. 11. 35.

The anſwer of that Martyr to his friends, when they would have had him to make an eſcape out of Priſon, was wrought by his patience. No, He would ſtay Gods time. He would p. 111not come out when his friends deſired, then he ſhould come out too ſoon; nor when his enemies would have him, then he ſhould ſtay too long, but when God would have him, that was the beſt time. So Paul and Silas, Acts 16. 26. The Priſondoors were all open, &c. yet they would not ſtir. Patience prevents many ſuch Temptations. It prevents ſinful complyances, &c.

4. It fortifies the ſoul againſt the fear of troublous conditions, when threatned or imminent. Tis a happy thing, to be freed from fear of evil, and tis promiſed to the godly, Pſal. 111. 7, 8. Now nothing is more likely to ſupport the ſoul againſt the fear of ſuch ſtorms, then this grace of patience. The patient Chriſtian is provided for the worſt ſtorm. Patience is his Tower, his Anchor, &c. It's a ſetling grace.

4th Motive. Conſider, that the preſent condition is alſo ſimply the beſt condition for thee, if thou art a true Chriſtian. Poverty is better then riches, ſickneſs then health, bondage then freedom, Winter then Summer, &c.

Tis beſt for thy ſelf, tis beſt for thy graces, tis beſt to bring thee to Repentance, tis beſt to humble thee, &c. Tis beſt, conſidering the diſtemper which is in thy heart.

Conſider 1. Gods Wiſdom, that he knowes what is beſt.

2. His goodneſs, that he will not put any Child of his, out of a better eſtate, into a worſe.

God ſees thou haſt a proud heart, God knoweth thou haſt an ambitious heart; therefore p. 112diſgrace is better then a ſtate of honour. A tender Father would never correct his Child, but that he thinks that correction is better at that time, then cockering and indulgence: he would never deny him a meales meat, but that he ſees that faſting is better then food, &c. ſo God, vid. Heb. 12. 10. The Apoſtle teacheth us, that God doth aym at his Childrens profit, and advantage in all his diſpenſations. Now if one State or Diſpenſation, were better then another, and God ſhould caſt him into a worſe, out of a better, then it could not be true, that God in all his dealings, aymes at their benefit.

5th Motive. Conſider, that there is a far greater good in patience and Chriſtian ſilence, then there is, or can be hurt or evil in the foreſt Croſſe. For mans happineſs, lyeth not in comforts, but in a complyance in his will, to the will of God. Patience is abſolutely a grace, affliction is not abſolutely a curſe. Ergo.

6th Motive. Conſider, that God will put a good iſſue to all your ſad conditions. The end will undoubtedly be good, vid. Jam. 5. 11. The hopes and expectation of this, prevailed upon the Church, to be ſilent under all her long and tedious darkneſs, vid. Mich. 7. 9. When I ſit in darkneſs, the Lord will be a light unto me, therefore I will bear, &c. Your reproach ſhall end in honour, your diſgrace in glory, Iſa. 61. 7. yea, your glory ſhall exceed your ſhame; yea, it ſhall be double to your ſhame. And your Croſſe, ſhall bring you to a Crown, vid. Iſa. 66. 5.

p. 113It may be in this World, they who reproached you, ſhall change their Language, and bleſſe you. It ſometimes falls out ſo. You have a promiſe of this, made to the Church, vid. Iſa. 60. 14. and Rev. 3. 9. We have examples, and inſtances of this. Haman, and the confederates with him: and ſo did Iobs friends. Cap. ult. Iob. However, death will take away the remembrance of all your ſadneſs, vid. 1 Cor. 10. 13.

There are three great Arguments in that one Text. Explain it.

7th Motive, Conſider the evil of Impatience.

1. 'Tis a mighty torment to the ſoul. 'Tis a worm at the heart, which gnaweth continually. It weakens the Spirits, and renders a man more unable to bear his croſſe; yea, impatience and diſcontent, is heavier then the burden it ſelf. The nayl in the yoak is much more oppreſſing then the yoak it ſelf, and galls more. Impatience is as a nayl in the croſſe: What Solomon ſaith of the cruel man, Prov. 11. 17. we may ſay of the impatient, its a degree of ſelf-murther, it waſts and exhauſts the Spirits, what the Apoſtle ſaith of worldly ſorrow, that it works death, 2 Cor. 7. 10. is true of impatience.

2. It doth exceedingly indiſpoſe the heart, for thoſe holy duties which an afflicted and diſtreſſed condition calls for.

There are four things calld for in a ſtate of diſtreſſe.

p. 1141. Prayer, Jam. 5. 13. Pſal. 50. 15. Hoſ. 5. ult. Now a wrathfull impatient ſpirit is not fit to pray. The heart muſt be compoſed in prayer. One principall qualification in prayer is, That it be, foreign, 1 Tim. 2. 8. See how Jonah prayes when he is angry, vid. Iona. 4. in it, a meer quarrelling and ſcolding with God.

2, Accepting the puniſhment of our iniquity, and lying low at the feet of God, vid. Lev. 26. 41. Repentance, ſelfe ſearching. Impatience hinders all this, the calme Spirit will ſee the cauſe and bewaile it, when the diſcontented mutinous paſſionate ſoul paſſeth it by, vid. Lam, 3. 39. 40. Complaining hinders ſelfe-judging, vid. Mic. 6. 9. This will not be done in an angry paſſion, fury will not hear any meſſage.

3. Teaching and inſtrusting others in affliction. This is a duty; ſick mens words have a ſharp point. Paul writes many excellent Epiſtles to the Churches in his bonds, Gal. Eph. Phil. Col. 2 Tim. &c. Philem, &c. He begat Oneſimus in his bonds, Philem. 10. we are to diſcover our ſupports, our encouragements, &c. Now impatience will take us off from this duty. Impatient and angry men are very bad Tutors; men can aske them no queſtions, Nabal.

4. Hearing and receiving comfort from others. This is a duty in affliction, to have our eares opened to inſtruction, &c. Iob. 36. 9. 10. Now impatience hinders us from this. p. 115Phyſitians will not give Phyſick in a fit. The ſeed ſowed in a ſtorme is loſt. Pearles before ſwine. Impatience is as bad a Scholler as a Maſter.

(3) It provokes God to ſmite harder, to add to our miſery. As a father by a ſpiritfull angry child, he will beate him into a calme. Iona Pſal. 107. 17.Ps 107:17got nothing by his contending and diſcontent, cap. 4. 8. The bleak Eaſt wind blew but the harder, had he been quiet, he had kept his ſcreen, and not been expoſed to that violent blaſt.

(4) It provokes God to deny or remove thoſe inward comforts which might ſupport us, and ſweeten our Croſſe. Iobs impatience loſt him many a lightſome look, which he might have had, had he been calme. A man's frowardneſs in ſickneſſe hinders himſelf of many a good word which friends preſent; and of many a viſit which abſent friends would give were his ſpirit quiet.

(5) It will provoke God to keep on the burden longer. No man ever got off his load by kicking, it makes it the more ſnarld and intangled. A wild Bull in a Net. Eſa. 51: 20. God doth not uſually take off the burden, till the ſpirits of men be willing to beare it, when Iob was out of his heare, then did the Lord remove his Croſſe, Iob. 42. 3, 4, 5. ad ver. 10. Contentment of Spirit is the beſt way to get rid of any trouble, many of Gods ſervants have found by experience, both in the troubles of conſcience and other griefes, that when they have been p. 116brought to ſuch a frame of ſpirit, as to be contented, to be in the dark, then hath light ſhined forth; when the wound is healed, the plaiſter drops off of it ſelf.

(6) Impatience will put the ſoul upon unworthy unwarrantable wayes of being freed and delivered: An angry Spirit will not ſtick at any thing, ſo he may remove the cauſe of his diſcontent. If Rachel be impatient of barrenneſs, ſhe will not ſtick to give her Maid to her Husband, ſo ſhee may have iſſue, Gen. 30. 3. ſo ver. 1. If the unjuſt Steward know not how to work or beg patiently, he will ſteale, Luk. 16. 3, 4, 5. If Eliah cannot beare perſecution, he will flee from his work, and pray God to take away his life, 1. Reg. 19. 4. ſo Moſes, Num. 11. 7. 15. If a man cannot beare ſickneſs, he will flee to Witches, or any body or help, 2 Reg. 1. 3. Ahaziah. Or lay violent hands on himſelf with Saul, 1 Sam. 31. 4. If Peter cannot be content to dye, he will deny Chriſt. Any Caſement diſcontent will fly out at. vid. 1 Tim. 6. 9.

Will is oppoſed to Content, ver. 8. he that will have liberty, health, &c. and not be content wirhout them, is hurried into many and dangerous ſnares.

Three Directions or Helps unto Patience. Take this medicine which conſiſts of theſe ingredients.

(1) Get ſelf-denyall, Matth. 16. 24. Could we deny our ſelves in point of honour, we would not ſtorme at reproach. So of Bondage, p. 117&c. He that cannot deny himſelf will deny Chriſt. Self-love hinders from ſuffering or from patience, Eccleſ. 7. 8. ſelf denyall is to lay ſelf aſide.

(2) Labour for humility, conſider the oppoſition patient in Spirit is oppoſed to pride of Spirit. Price is the mother of murmuring and diſcontent. Pride makes the Spirit furious: vid. Pro. 13. 10. A proud man will contend with God. Pride thinks all the good he hath too little, all the evill he endures too much: humility, contrary,

(3) Labour for a life of Faith. To make up all wants in God, Phil. 3. 20. This quieted David, pſal 42. 11. This kept the Apoſtles from fainting under their trouble, 2 Cor. 4. 18. This was that which kept David quiet under great afflictions, 1 Sam. 30. 6. It was a very ſore trouble, that his own guard ſhould now ſet upon him, &c.

(4) Conſider often the patience of Chriſt, vid. 1 Pet. 2. 19. 20. 21, 22. This, if it were well ſtudied, would alone allay all diſcontents. Afflictions had a ſting in them to Chriſt, and yet he was meek in induring. They were full of Divine wrath, Chriſts ſuffrings were ſcorpions, yours are but rods of men; Chriſts were unjuſt, yours are juſt; Chriſts were for others, yours are for your ſelves: we ſhould not be ſuch lions, as we are, if we could but get our hearts upon the meekneſſe of this Lambe. If this copy be out of our eyes, our hearts will riſe.

p. 118(5) Conſider how many preſent comforts you yet enjoy. If ſuperfluities be gone, you have conveniences ſtill, you have peace within ſtill, &c. vid. 1 Sam. 1. 8. we have our eyes ſtill poring upon what we want, or upon what we deſire. This mercy is removed, this mercy cannot be attained, &c. This heates the heart and makes it mutiny, whereas if we would but ſet before our eyes our preſent enjoyments, we would be quiet, for we ſhall ſee that what is removed, is juſtly taken away, and what is denyed, is not only juſtly denyed, but in mercy: we want nothing but that the preſence whereof would be for our diſadvantage, neither do we loſe any thing, but that the preſence whereof would annoy us. We are like Haman in this reſpect: All he had was nothing, while Mordecai the Jew was at the Kings gate, and would not bow to him, vid. Est. 5. 13. one diſcontent deprives us of the ſweetneſſe of our comforts. Rejoyce in what you have ſtill.

(6) How little improvements you have made of any proſperous condition or of any mercy you have enjoyed, vid. Neh. 9. 35. the miſery was great, ver. 37. yet this quiets them. They had long lived in a good land to no purpoſe. He that ſhall well conſider what little uſe he hath made of his health, while he enjoyed it, will not rage againſt God in a time of ſickneſſe, ſo for ſtrength in a time of weakneſſe, for liberty in a time of bondage, what good uſe did you make of your liberty while you had it? ſo for riches in a time of poverty. Did not you p. 119uſe all theſe for Gods diſhonour, for your brethrens hurt, for your own prejuddice?

(7) Conſider the patience of Saints. Their ſpirits were quiet under as great ſufferings as yours can be. Look upon Prophets, look upon Apoſtles, ſee their carriage. This is the Apoſtles direction, Iam. 5. 10. Thus were men highly honoured of God; ſo much is intimated in that expreſſion, Who have ſpoken in the name of the Lord. They ſuffered much, and they ſuffered quietly. Now the argument is ſtrong, Shall a holy Prophet, ſhall one who came in the name of the Lord to the world, ſhall they be patient under their ſufferings, and will you ſpeak? Thou who art far behind the meaneſt of the Prophets in worth, in grace, in knowledge, &c. will you be unquiet? Shall ſuch as Eſay, Ieremiah, Ezekiel, Daniel, and other great Prophets be ſo ſilent, and will you rage? Nay, we may not onelyonly take the Prophets for an example of patience, but the Apoſtles too. They ſuffered not onelyonly ſilently, but joyfully.

8. Conſider, How much better it is with you, then with others. Are there many above you? well, but there are more below you, &c. If thou wert the loweſt of all the Sons of men, it were thy duty to be quiet; but there are 1000. above thee in grace, in ſervice, in obedience, who are yet very far below thee in miſery in ſufferings. Art thou weak? others there are, that lye bed-rid, art thou in fear of a priſon? There are better p. 120then thou in cloſe bondage? Doſt thou drink thy teares? others there are, who drink blood. Art thou in the fire of perſecution? There are many in the fire of Hell. 'Tis our fault, we are alwayes looking to them, who are above us, ſuch and ſuch, they have friends, they have liberty, they are in high places, they have not my croſſes, they feel non of my pains, &c. well, but are there none in the World, thinkeſt thou, that eſteem thy condition as happy in reſpect of theirs? 'Tis very good counſel, the Apoſtle gives us, That we would make our ſelves equal with them of low degree, vid. Rom. 12. 16. If we would do thus in this matter, it would (through God) go very far to the quietting of us.

There is much difference between the comparing of our ſpiritual and our outward condition with others. In comparing our ſpiritual condition, we ſhould meaſure with the higheſt, that we may be excited to growth; but in comparing of our outward condition, we ſhould meaſure with the loweſt, that we may be preſerved from repining.

9. Frequent Prayer. He that is ſeldom in prayer, will be frequent in repining; and he who is much in prayer, will be very little in murmuring. Prayer will allay heates of ſpirit. Prayer will expel the venom of impatience. Davids Prayer to God, made his ſoul ſo ſilent under his ſufferings, vid. Pſal. 39. 9, 10.

In Prayer, the ſoul hath a view of God, which doth much quiet.

p. 121In Prayer, the ſoul hath an interview of it ſelf, and a view of ſin.

Prayer, layes the ſoul low in it ſelf.

Prayer, kindles faith, &c. which ſees an iſſue out of trouble, &c.

10. Be much in the Duty of Thanksgiving. It is the Duty of a Chriſtian, to give thanks in every condition, 1 Theſ. 5. 18. Now he that abounds in Thanksgiving, will be preſerved from impatience. Impatience will take us off from hearty giving of thanks; and giving of thanks will drive away murmuring. Doth a Fountain ſend forth ſweet waters, and bitter at one place? out of the ſame mouth proceedeth there bleſſings and curſings? Jam. 3. 10, 11. He that ſees cauſe why he ſhould give thanks, will ſee no reaſon why he ſhould murmur; and he that can finde in his heart to murmur, will hardly ever bleſſe God ſo heartily as he ſhould: where there is much of due bleſſing of God, there will be little, or none at all, of murmuring; which indeed is no better then curſing and blaſpheming.

11. Conſider the Divine Calling. Chriſtians are under no troubles or ſufferings; but if they can ſee that they are called thereunto by the Lord, the very Call of God may quiet their hearts. This Direction the Apoſtle giveth as a Help to patience, 1 Pet. 2. 21.

Obj. But when doth God call a man to ſuffer?

p. 221Sol. When a man is in this Dilemma, that either he muſt ſuffer, or ſin, then doth God call him. Vid. Job 36. 21.

12. Conſider, That if you do not ſuffer patiently, you will loſe all the benefit of your ſufferings. No ſuffering is acceptable with God, but the patient ſuffering. Vid. 1 Pet. 2. 20. No Chriſtian would undergo ſufferings, and yet loſe the benefit and acceptance of them.

13. Meditate much upon the day of Death, and eſpecially, of the Day of Judgement. This the Scripture makes a very great Argument to quiet our hearts: eſpecially, in ſuch ſufferings as are for the Cauſe of God. Vid. Heb. 10. 36, 37. Vid. Jam. 5. 7, 8.

14. Take heed of anger and paſſion. Paſſion will ſet the tongue on fire. Vid. Eccleſ. 7, 8. The help to patience, is Verſ. 9. Be not haſty in thy ſpirit to be angry.

Anger is the bane of patience; and ſuch paſſionate ones, are ſo far from this ſilent frame of heart, that they are clamorous; for anger and clamor are joyned together, Eph. 4. 31.

Object. 1. But my afflictions are not ſingle, but many: if it were but one affliction, &c. wave after wave.

Sol. 1. They are not ſo many as God could have layd.

2. They are not ſo many as thy ſins.

3. They are not ſo many as the ſufferings of Chriſt were, &c.

p. 1234. If they be many, do not make them more by impatience. This is the way to increaſe them.

2d Object. But I ſuffer from my friends, from whom I have well deſerved.

Sol. So did Jeſus Christ. Theſe are the wounds I received in the houſe of my friends.

3d Object. I know not how long they ſhall laſt, Ergo. I cannot ſee to the further end of them, &c.

Sol. 1. Let this the rather make thee ſilent. Impatience doth but lengthen out your ſufferings. Every impatient Word or Act, adds one link more to the Chain.

2. Thy ſufferings do not laſt ſo long as thy Glory: that ſhall be eternal, 2 Cor. 4. ult.

3. Thy ſufferings ſhall laſt no longer, then ſhall be for thy good.

4th Object. But my affliction is in ſuch a thing, which is ſo dear and precious, &c. Any thing elſe I could have endured but this, &c.

Sol. 1. If it were not in ſomething very dear, it would not amount to an affliction.

2. Thy ſins have been of the higheſt Nature, Colour, the deepeſt Dye. Thy iniquity hath reached to the heart.

p. 1243. All that God requires of us, is to ſuffer what he inflicts. We are not to chooſe our Croſſe, but to take up our Croſſe. That which God layes before us, That is our croſſe, and we muſt bear it.

Jan. 21. 1648.