savours of mortality, we should reckon too mean for us; | and not regret it, that heaven and immortality are not to De attained but by dying: so should the love of our own souls, and the desire of a perpetual state of life, triumph over the fear of death. But it may be alleged by some, that 'tis only a solicitous love to their souls, that makes them dread this change. They know it will not fare with all alike hereafter, and know not what their own lot shall be. And is this indeed our case? Then, what have we been doing all this while? And how are we concerned to lose no more time? But too often a terrene spirit lurks under this pretence; and men allege their want of assurance of heaven, when the love of this earth, which they cannot endure to think of leaving, holds their hearts. by his blood, and given us, at once, both the prospect and the offer of it,) so that it is before us as the object of a reasonable desire. Now either our hearts are so taken with this discovery, that we above all things desire this state, or not. If they be, we desire it more than our earthly stations and enjoyments, are willing to leave the world and the body to enjoy it; and so did falsely accuse ourselves of a prevailing aversion to this change. If they be not, the thing is true, that we are upon no terms willing to die: but the cause is falsely, or partially, assigned. It is not so much because we are unassured of heaven, but (as was above suspected) because we love this world better, and our hearts centre in it as our most desirable good. And, (a little to discuss this matter,) what would we Therefore we see how unreasonably this is often said, have to assure us? Do we expect a vision or a voice? we are unwilling to change states, because we are unasOr are we not to try ourselves; and search for such cha-sured. The truth is, they are unassured, because they are racters in our own souls, as may distinguish and note us unwilling. And what then ensues? They are unwilling out for heaven? Among these, what can be more clear because they are unwilling. And so they may endlessly and certain than this, that we have our hearts much set dispute themselves round, from unwillingness to unwillupon it? They that have their conversations in heaven, ingness. But is there no way to get out of this unhappy may from thence expect the Saviour, m who shall change circle? In order to it, let the case be more fully undertheir vile bodies, ("the bodies of their humiliation, or low stood: either this double unwillingness must be referred abject state,) and make them like his own glorious body. to the same thing, or to divers: if to the same thing, it is God, who will render to every man according to his works, not sense; they say what signifies nothing; for being to will give them that by patient continuance in well-doing assign a cause of their unwillingness to quit the body, to seek honour and glory and immortality, eternal life. They say, because they are unwilling, (viz. of that,) is to assign that ? set their affections (or minds) on the things above, no cause, for nothing can be the cause of itself: but if not those on the earth; when Christ shall appear, who is they refer to divers things, and say, they are unwilling to their life, shall appear with him in glory. Mistake not the go out of the body, because they are unwilling to forsake notion of heaven, or the blessedness of the other world; earth for heaven; the case is then plain, but sad, and not render it not to yourselves a composition of sensual en- alterable, but with the alteration of the temper of their joyments: understand it (principally) to consist in perfect spirits. Wherefore let us all apply ourselves (since with holiness and communion with God; (as his own word re- none this is so fully done that no more is needful) to the presents it, and as reason hath taught even some pagans serious endeavour of getting our souls purged from the to reckon of it;) and you cannot judge of your own right dross of this world, and enamoured of the purity and by a surer and plainer rule, than that eternal blessedness blessedness of heaven. So the cause and effect will shall be theirs, whose hearts are truly bent and directed vanish together; we shall find that suitableness and intowards it. Admit we then this principle; and now let clination in our spirits to that blessedness as may yield us reason with ourselves from it: We have a discovery us the ground of a comfortable persuasion that it bemade to us of a future state of blessedness in God, not as longs to us; and then not be unwilling, though many desirable only in itself, but as attainable and possible to deaths stood in our way, to break through to attain it. ɔe enjoyed, (the Redeemer having opened the way to it m Phil. iii. 20, 21. n Gr. • Rom. ii. 6, 7. p.Col. iii. 2, 3, 4 DISCOURSE RELATING TO THE EXPECTATION OF FUTURE BLESSEDNESS. WITH AN APPENDIX. HEBREWS X. 36. FOR YE HAVE NEED OF PATIENCE, THAT, AFTER YE HAVE DONE THE WILL OF GOD, YE MIGHT RECEIVE THE PROMISE. It is evident, the Creator of this lower world never intended it to be the perpetual dwelling-place of its inhabitants, if man had continued innocent; inasmuch as sin and death, by inseparable connexion, entered together; had sin never entered, death would never have had place here. And whereas, by the blessing of God, multitudes had been continually born into this world, and none have ever died out of it; by consequence it must have been, in time, so over-peopled, as not to contain its inhabitants. Whereupon, man having been created in a state of probation, as his fall showed, and a candidate for a better state in some nobler region; the time of probation being over (the limits whereof, considering the sad events that soon ensued, it was to no purpose for us to know, nor consequently for God to reveal) it could not be, but that nature itself, being, in every one, pure and genuine, must prompt him to continual aspirings towards the highest perfection, whereof, by the Divine will, he should find himself capable. Though yet it could not consist with the sinfulness of his present state to be over-hasty; but the conscience of his being a debtor for all his present attainments to the freest and most munificent bounty, must oblige him to a dutiful compliance with the wise and sovereign pleasure of his blessed Lord; to a cheerful contentation, and willingness, that he should make what further use of him he should see fit, for transmitting a holy life and nature to such as should come after him; and to a most calm, serene, and pleasant expectation of being seasonably translated higher. But now sin and death having invaded this world and spread through it, into how horrid a gulf have they turned this part of God's creation! Men having by their own apostacy cut themselves off from God, do each of them grasp at deity; every one attempts to fill up his room, and is so profanely insolent, as to affect being a god to himself, his own first and last. And all having withdrawn themselves from God, and abandoned his interest, which the law of their creation, and their dependent state, obliged them to serve; they have no common interest left: whereupon every one makes his own his only interest. And that sovereign principle of divine love being extinct, whereby they were to love God with all their hearts, souls, minds, and might, which is the first and great command; the second branch, like the former, by which they were all, for his sake, to love each other, as himself, naturally fails and dies. Whence every one sets up himself, in exclusion to God, and all other men. And that self (all concern for their better and nobler part, which could only have its support and satisfaction in God, being suppressed and lost) is only their baser, their carnal self. 'Tis this alone they are concerned for. And every one seeks to catch and engross all that he can, for the service and gratification of this vile, sensual self, out of this sensible world; which, because it is all empty vanity, and hath not enough in it to satiate so enormous and ungoverned an appetite, this makes them tear this world in pieces; every one snatching what he can of it for himself. Hence are wars, and fightings, James iv. 1, 4. And as by friendship, every one seeks to contract with this world separately, and alone, so as to engross it to himself, apart from other men, they make themselves enemies to God; so they become devils to one another. And thus are men generally drowned in perdition and destruction. But the merciful God hath appointed his own Son a Redeemer for us, who gave himself for our sins, to deliver us (to take us out from, Gal. i. 4. as the word signifies) this present evil world; whose first law, and most deeply fundamental to the whole Christian state, as the case before stated required, is that of self-denial; which, so far as it obtains, doth truly restore us to ourselves, and to our first and primitive state, and place, in God's Creation. For having suffered once for us, the just for the unjust, to bring us to God, 1 Pet. iii. 18. and having redeemed us to God by his blood, Rev. v. 9. when he shall have obtained this his end upon us, all things fall right with us as to him, ourselves, and one another. Yet because the wise and God-becoming methods, which are used in pursuance of the Redeemer's design, do not generally take place, or prevail against the spirit of this world; but men, through their own wicked inclination, obstinately adhere to this world, seeking their all from it; and the usurping God of this world blinding their minds, that the glorious light of the gospel of Christ should not shine to them, (2 Cor. iv. 4.) and being an inworking spirit in the children of disobedience, (Ephes. ii. 2.) leading them captive at his will, (2 Tim. ii. ult.) and that this prince of the darkness of this world, made up of malice and envy against God, and of malignity and mischief against men, as their common Apollyon, and destroyer, doth with all his legions haunt and infest this lower world, till the time of their torment come; and that thus enmity against God and his Christ is fomented, and naturally propagated from age to age in this world; it is therefore God's righteous and declared pleasure, to put an end to this state of things; not to continue this world, as the stage of his perpetuated dishonours; but to shut it up by the final judgment, and at last consume it with fire. In the meantime, while he is gradually consuming sinners out of this earth, he is, by equal degrees, gathering home his own out of it. And to them, how great a privilege is it to be taken out from this present evil world! Which that they may apprehend with savour and relish, their blessed Lord hath let them have a foresight of death abolished, and of life and immortality brought to light in his gospel; and gives them the spirit of wisdom and revelation, that they may know the hope of their calling, (Ephes. i. 17, 18.) endowing them with that faith, which is the substance of the things they hope for 1. I shall give some account of this patience, as it is to be exercised in the present case. We might, indeed, assign a third occasion of exercising patience, besides suffering present incumbent evils, and expecting a future hoped good, viz. doing the good which belongs to the duty of our present state, which the text points out to us in what it interposes, "after ye have done the will of God," and which is intimated, when we are charged not to be weary of well-doing, (Gal. vi. 9.) and, by a patient continuance in well-doing to seek honour, glory, immortality, &c. (Rom. ii. 7.) and to run with patience the race set before us, (Heb. xii. 1.) when also the good ground is said to bring forth with patience, Luke viii. 15. But considering the pleasure which doing good contains in itself, and that the patience it gives occasion for is accidental, and arises from the other two; either the sufferings to which doing good often exposes, or the expectation of a greater good in a perfect state; when also all indisposition and lassitude shall perfectly cease; we need not make this a distinct head. Or, however, our present design confines us, chiefly, to the patience that is to be exercised in the expectation of our final good,-viz. blessedness. And in speaking hereto, I shall-1. Lay down some things more generally, and-2. Thence proceed to what will more particularly concern the matter in hand. Heb. xi. 1. Whereupon, having all the glories of the | is to have this exercise, in expecting future blessedness; other world in view, and the representation of a state,-2. Labour to evince to you the necessity of it; how which they have reason to apprehend as much more bliss-needful a thing it is to any serious and thorough Chrisful and glorious, than, in the way of even primitive nature, tian. And so the use will ensue. they could have attained to; in proportion as the second Adam doth excel the first in dignity, performances, and glory. Here, therefore, their need of patience, in expecting this final issue of things, to themselves in particular, and to the whole redeemed community, is most conspicuous, and appears great, even as it relates to this expectation, though they did not labour under the pressure of very grievous evils besides, which yet must increase that need. But it is this expectation itself, to which I intend principally to confine the present discourse. In reference whereunto, the greater the pleasure is of our fore-sight, the greater need we shall have of this patience; i. e. as our fore-sight, though beholding the terrible things, death, and the final dissolution of all things, which must intervene, doth yet terminate on the blessed consequents thereof. And those consequents, viz. the enjoyments and blessedness of the future state, it is plain the apostle did intend in these words, as the context evidently shows, i. e. whether you consider the foregoing or the following context. For that great recompense of reward, mentioned in the immediately foregoing ver. 35. and the salvation of our souls, in the close of this chapter; and the things hoped for, and not seen, in the very beginning of the next, do plainly show, the discourse being of a piece, that the promise to be received, must be the promise of that blessedness, that is not to be enjoyed, in the fulness of it, but by intervening death; nor by all holy men together till the end of all things, chap. xi. 13. And whereas we have here the expression of receiving the promise, it is plain the promise must be understood objectively; i. e. that transcen- | dent good that was promised; viz. that principally, wherein all the promises do finally and lastly centre: which, it is plain, the apostle here most especially intends, as being eminently called the promise. Whereupon, there are now two things that offer themselves to our observation from this Scripture:-1. That the business of a sincere Christian in this world, is to be doing the will of God:2. That patience, in expecting the consequent blessedness of the future state, is a needful requisite in every sincere and thorough Christian. The former of these I shall not insist upon; but only touch transiently. I need not tell you that, by the will of God, we are to understand the object of his will, or that which he wills, viz. the thing willed; not his will itself, which is not a thing yet to be done, but eternal, as his own very being itself. And again, that you may easily apprehend, it is our duty willed by him, and not mere events, that must be understood to be the object of this will, viz. wherein we have a part to act; otherwise, how are we said to do his will? Of this, every sincere Christian must be the active instrument. All creatures, whether they will or no, whether they design any such thing, or design it not, must be the passive subjects, upon which his will takes place. But to be the active instrument thereof, is, in fact, the business only of a devoted person, one given up to God in Christ. Such only are in an immediate capacity or promptitude to do the will of God, intentionally, and with their own design; though it be the undoubted duty of all, who are naturally capable thereof. Will this rebel-world never consider this, that are in a continual war with him in whose hands is their breath, on this high point, whose will shall be supreme? and dread not the issue of so unequal a combat, between omnipotence and an earthen potsherd? Nor bethink themselves what woes impend and hang over their guilty heads, for so mad insolence, as striving with their maker? Isa. xlv. 9. Will they never consider it, that pretend subjection to him, when their very pretence is a mockery? and that affront him with the frequent repetition of that ludicrous petition, "Thy will be done on earth," amidst their open, contemptuous oppositions thereto ? 2. But I shall apply myself to consider the latter of these; that patience, in the expectation of the blessedness of the heavenly estate, is very needful to every sincere and thorough Christian.-And in speaking to this, I shall -1. Give some account of this patience, according as it 1. There are some things more generally to be considered which, though more remotely, will aptly serve our purpose. 1. That the natural constitution of the human soul disposeth it, equally to covet and pursue a desirable good, as to regret and shun a hurtful evil. This is plain to any that understand their own natures, and take any notice of the most connatural motions and operations of their inward man. 2. That the want of such a desirable and suitable good, understood to be so, is as truly afflicting and grievous, as the pleasure of a present evil. 3. That an ability to bear that want, is as real and needful an endowment, as the fortitude by which we endure a painful evil. Yea, and it may be as sensibly painful, the pain of thirst being as grievous as that of a wound or bruise. Therefore the ability to bear it without despondency, or any perturbation or discomposure of spirit, call it by what name you will, is a most desirable advantage and benefit to any man. 4. That, therefore, it equally belongs to patience, to be exercised in the one case, as well as in the other. And the general nature of it being found in each, as we shall further see hereafter, the name is, with equal fitness, common to both, and to be given alike to either of them. For what do names serve for, but to express the natures of things as near as we can? These generals being thus premised, I shall, 2. Proceed more distinctly to give account of patience, according to this notion of it, by showing-what it supposes, and-wherein it consists. 1. What it supposes, as it hath its exercise this way, viz. in the expectation of the blessedness of the future state. 2. Wherein, so considered, it consists. 1. That blessedness, truly so called, be actually understood and apprehended by the expectants, as a real and most desirable good to them. They can, otherwise, never think themselves to need patience, in expecting it. To the blind, befooled world, true blessedness is a frightful thing. They run from it as a mormo, or some terrible appearance. Religion, i. e. nearness to God, and inward conversation with him, (which we will not say hath affinity with it, but contains it, or is the same thing,) they dread as a formidable darkness, or the shadow of death. Therefore they say to God, "Depart from us." Whereupon it is not the want of this blessedness, but the thing itself, so monstrously misunderstood, that gives exercise to their patience; nor have they patience enough for it. The Divine presence they cannot endure. press a permanent waiting, or expectation of good, as suffering of incumbent evil. But also, if we consider that context, we there may discern its heavenly descent, and its being a part of the offspring of God among men. For immediately upon the mention of a divine nature participated, (or a godly frame and habit of soul,) that carries a man up, or enables him to emerge and escape the pollutions of this impure world; besides this escape are to be added (not without our own intervening diligence) the several following gracious principles, as branches, into which that divine nature shoots forth, exerts, and spreads itself, of which this patience is one. 2. The delays and deferring of this blessedness must be | by the word in the text, bropovi, which is equally apt to exan afflicting and felt grievance. Otherwise patience can have no place or exercise about it. Paganish morality hath taught us, Nulla est Virtus que non sentis perpeti: it is no virtue at all to bear that which I do not feel. A stone, if it bears the most heavy weight, yet feels it not. And, saith that instructive writer, we ascribe not to the virtuous man the hardness of a stone. If I have no feeling of a grievance in the deferred blessedness of the future state, I have no use for patience in expecting it. Hope deferred (saith one divinely wise) makes the heart sick. There will be a sickness at the heart, by the delay of what I hope for, most of all, when the sum of my blessedness is the thing hoped for, and still deferred. The delay must be as grievous, as the attainment is pre-apprehended to be pleasant and joyous; viz. that when it comes, it is a tree of life: so the gratefulness of enjoyment is, in the opposite sentence, (Prov. xiii. 12.) set against the heart-sickness of expectation. They that never felt their hearts sick with the desire of heaven, and the blessedness of that state, cannot conceive of it a tree of life before-hand, nor ever know what patience in expecting it signifies, in the meantime. These things being supposed unto this patience, we next come to show, 2. Wherein it consists. And are here to consider, that its more special nature cannot be understood, without taking some previous short notice of its general nature, or what it hath in it common to it with other patience under the same name. Its more general notion seems not capable of any fitter expression, than an ability becomingly to endure. But because that may be without or with reference to God; this latter we are to single out, for the subject of our present discourse, as that which the text expressly intends: Ye have need of patience, that after ye have done the will of God ye may receive the promise. And its reference to God may be twofold, viz. both as he is the Author and the Object of it. 1. As he is the Author. Inasmuch as it is a most useful principle and disposition of soul, which, with a compassionate regard to the exigency of our present state, God is pleased to implant in such as he hath a favour for, that they may not be exposed, as a vessel in a wide and stormy sea, unable otherwise to endure, and under a necessity of sinking, or of being broken in pieces. In their make and frame they are fitted to their state, even by gracious vouchsafement; and therefore is this fitly reckoned a divine grace. We find it placed among the fruits of the Spirit, (Gal. v. 22.) and are therefore to count it, as that is the Spirit of grace, a most needful and excellent grace of that blessed Spirit, by which, duly exercised, the soul is composed unto a right temper, not only in bearing the evils of this present state, but in waiting for the blessedness of the future. And thus we consider it as not only a rational temperament, that may, in great part, take its rise from ourselves, and the sober use of our own thoughts, (which yet it unbecomes us not to employ to this purpose,) but also as a gratuitous donation, a gift of the good Spirit of God. And hereof there is a not obscure intimation in the text, telling us we have need of patience. 'Tis grace, of merciful vouchsafement, that considers what we do need. Whence, therefore, we hear of a throne of grace, whither we are to come for mercy and grace to help in time of need, Heb. iv. 16. And, as such, how fitly is its nature signified in the mentioned place by the word pakoonia, longanimity; which we read, less properly, long-suffering, there being no notion of suffering in the word; taking also Ouos, or animus, in present composition, as not only signifying mind, as that denotes the understanding faculty, or mere intellect; but lively desire, a certain vigour and strength of spirit, zeal, hope, courage, fortitude, an unaptness to a yielding succumbency; and this (as the other word signifies) through a long space or tract of time. When desire and hope are lengthened and continued, without despondency, even to the appointed term, and during the prescribed season of expectation. And so the word doth rather incline to express patience, as it refers unto a desired good, that we are expecting and waiting for. And you find it mentioned with other graces, (2 Pet. i. 5, 6.) a Seneca. And, to show its divine original, God is pleased to style himself in his word, the God of patience, (Rom. xv. 5.) it is his very image in the soul. For is not the Divine patience one of the great attributes by which we are to know him, and for which we are to adore him? It is that, by which he suffers not hurt, whereof the Divine Being is not capable; but by which he bears much wrong from his injurious revolted creatures. Whence it is a mighty power that is said to lie in the Divine patience. Let the power of my Lord be great, according as thou hast spoken, the Lord is long-suffering, &c. Numb. xiv. 17, 18. It is, indeed, his power over himself, by which he restrains his anger, his omnipotent anger, that would otherwise go forth to consume offending creatures. We cannot, indeed, conceive any such passion in God which he finds a difficulty in restraining, though speaking to men, he uses their language, and bespeaks them in their own idioms and forms of speech. But 'tis owing to the necessary self-originate concurrence of all perfections in his nature and being, that nothing unbecoming Deity can have place there. In the meantime, since the new creature is Godlike, the image of God, we hence are taught to conceive of patience, (a part of that production,) not under the notion of dull and sluggish impotency, but of power, an ability to endure, as before, and that as having its original and pattern in the blessed God himself. 2. And it is also specified by a respect to God as the object. For a deference to his holy pleasure in ordering the occasions of such exercise, is carried in the notion of it. It hath in it submission to the will of God. And by this it comes to be taken into religion, or religion must be taken into it, and be comprehended in our conception of it. True and gracious patience, and every exercise of it, is to be looked upon as a part of piety and godliness. We are here not to suppose that patience, in expecting good, and in bearing evils, must have distinct notions, but exercises only. And, though these exercises are distinct, yet as the suffering of many incumbent evils is, in our present state, complicated with the absence and expectation of the good we desire; these exercises are scarce ever to be separated. It is, therefore, the less to surprise us, that this ingredient into the nature of patience, submission to God, should run into both, as we find a mixture in the occasions thereof. As when the Psalmist complains of them that breathed cruelty against him, he says, he had fainted' (as we translate, for those words "I had fainted" are not in the Hebrew text, but concealed in a more emphatical aposiopœsis: q. d. it cannot be expressed how deplorable my case had been, if I had not believed) to see the goodness of the Lord. And adds, Wait on the Lord, he shall strengthen thine heart, &c. Psal. xxvii. 13, 14. This, in the meantime, is the voice of patience. It is the Lord; and, in the present case, 'tis he that disposes, and orders I should so long bear and wait; that overa wes my soul, and brings it down to a peaceful and dutiful acquiescence in his good pleasure; peaceful to myself, dutiful towards him. Let him do what seems him good. Since it is his pleasure that I should wait so long, before I shall become a blessed creature, I shall admire and praise him, that I hope I shall be so at last: but, with profound submission unto his purpose and determination herein, wait, till he shall think fit to fulfil this good pleasure of his goodness towards me, in accomplishing my desires, and in answering my expectations fully at last; when I shall be brought into that state where is fulness of joy, and be placed at thy right hand, O Lord, where are rivers of The principles we shall here refer to, are either subordinate, or sovereign and supreme. And they both make it necessary, and produce it. 1. Those that are subordinate, concur in the constitution of a truly Christian frame, and thereupon, both make this exercise of patience necessary, and existent; or make way for it, that it may obtain, and take place with them in a man's soul. They are such as these: 1. Faith of the unseen state. That faith, which in this very context, the beginning of the next chapter, is called the substance of things hoped for, and the evidence of things not seen. This faith of a Christian tells him, God hath made report to me of the glory and blessedness of the unseen world; and I believe it, take his word, rely upon it. I do, as the apostle says, hope for eternal life, which God, that cannot lie, hath promised, Titus i. 2. This realizes the things themselves, makes them that are future as present. It serves me instead of eyes, and present sense. They are things, in reference whereto, we must walk by faith, and not by sight. That faith makes a supply for vision, as we find it did, in reference to an unseen Christ, 1 Pet. i. 8. One great part of the expected blessedness of the other state is that beatific sight of him which we shall have; and which believed, and hoped for, maintains present life and vigour in us towards him; though we have not had the privilege of seeing him in the flesh, as divers had in time past; yet, not having so seen, we love him; and, for that other sight of him in glory, how far off that may be, in time to come, we know not. But though so too we now, or as yet, see him not, believing, we rejoice, with joy unspeakable, and full of glory, 1 Pet. i. 8. If I do, with my whole heart and soul, operate to this height, a glorious joy; much more to this depth, a soul-composing patience. Therefore are these two, faith and patience, so often paired, and put together in Scripture; and particularly, with reference to this expectation of inheriting the promises, Heb. vi. 12. And how plainly is the affinity and near alliance of these two signified, (James v. 7, 8.) where the apostle exhorting to the patience of expectants saith, Be patient, brethren, behold the husbandman waiteth,-be you also patient, subjoins the proposal of the great object of their faith, the coming of the Lord draws nigh. It is the faith of the unseen state (which commences to the whole Christian commu pleasure for evermore! The thing is wholly from him, | and it is fit the time should be also. And now, as true patience hath belonging to it what is so special, viz. a respect to God, which we understand to be casual of it, in its proper kind; so we may give a further short account of it, considering it-2dly, In its peculiar effect; (or, as it is called, James i. 4.) the work of patience, viz. that it gives a man a mastery and conquest over all undue and disorderly passions. It fixes the soul in a composed serenity, creates it a region of sedate and peaceful rest; infers into it a silent calm; allays or prevents all turbulent agitations; excludes whatsoever of noisy clamour; permits no tumults, no storm or tempest within; whatsoever of that kind, in this our expecting state, may beset a man from without. And this most connatural effect of patience, we see how most aptly it is expressed by our Saviour, (Luke xxi. 19.) In your patience possess ye your souls, q. d. it is patience that must give a man the dominum sui; and keep him, under God, in his own power. He intimates, if you have not patience, you are outed of yourselves; you are no longer masters of your own souls, can have no enjoyment of yourselves, and therefore are much less to expect a satisfying enjoyment of him. The temper of spirit it introduces, in opposition to angry and querulous repinings, is a pitiful silence. I was dumb, and opened not my mouth, because thou didst it, Psal. xxxix. 9. In opposition to fear, it is fortitude. Wait on the Lord; be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord, Psal. xxvii. 14. In opposition to a despairing dejection of mind, confidence; as in this context, Cast not away your confidence, you have need of patience. In opposition to immoderate sorrow, for your deferred felicity, complacency. Strength-believe God, telling me that thus it shall be, this faith will ened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness; giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light, (Col i. 11, 12.) q. d. O blessed be God for our prospect! and that we have a firm ground whereupon to live, rejoicing in hope of the glory of God, Rom. v. 2. It is that by which, with this composure of soul, we expect, and are still looking for, the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, (Titus ii. 13.) knowing, that to them who look for him, he shall appear the second time, without sin unto salvation, (Heb. ix. 28.) for then it is that our blessedness is complete, when he shall ap-nity, at their Lord's coming) that makes patience, at once, pear a second time. Then all those many things concur, that are requisite to the making the work of our salvation most perfect and consummate work. And patience is to have its perfect work, in commensuration thereto. But while we are present in these earthly bodies, we are absent from the Lord; and many things are wanting to the happiness we expect. This is the patience we are to exercise in the meantime. We may thus shortly sum up the matter, viz. that in reference to the delay of the blessedness we expect-1. We ought not to be without sense, as if it were no grievance, which were stupidity, and not patience; and-2. That we ought not to have an excessive sense of it, which were mere peevishness and impatience. Therefore having given this account what this patience, considered in this exercise, imports; I come, 2. To show the necessity of it, in a serious and thorough Christian, from the consideration of the principles, from whence this necessity arises, and-the ends, which it is necessary unto. It must, indeed, be acknowledged, that the form of speech here used in the Greek, yoktav Eye, doth directly lead us to consider the latter of these, usefulness to such or such purposes, rather than the intrinsical necessity of a thing in itself. But it cannot be denied, that, to make a man a complete Christian, must be taken in, as a primary and fundamental part, the use of patience, subservient to all the rest. And we find it recommended upon this account, (James i. 4.) Let patience have its perfect work, that ye may be perfect, and entire, lacking nothing. Therefore, what shows its necessity, as belonging to the inward frame and constitution of a Christian, cannot be irrelative to our purpose. And this appears from its intimate connexion with several things, that most confessedly belong, as principles, to the most inward frame and constitution of a Christian. both necessary and possible; yea, and actual too: necessary, because the prospect it gives is so glorious; possible, because it is so sure. Upon the former account, without patience, the delay could not be endured; upon the latter, because it affords continual relief, and strength, that one may be capable of enduring, and actually endure. We more easily bear the delay of the most excellent things, whereof we are sure at last. Out of the very eater itself comes forth meat and sweetness. 2. Nor shall we unfitly add hope to faith. We learn them to be distinguishable, finding them distinctly mentioned, as two of that great triad of principles, said to abide, 1 Cor. xiii. 13. Nor shall be at a loss how to distinguish them, if we consider faith, as more directly respecting the ground upon which we rest, the divine testimony or revelation; hope, the object unto which we, thereupon, reach forward in desire and expectation. And, as we see how this latter is complicated with faith; so we may see how it connects with patience, Rom. viii. 24, 25. We are saved by hope; but hope that is seen is not hope; for what a man seeth why doth he yet hope for it. But if we hope for that which we see not, then do we, with patience, wait for it. And if we follow the thread of discourse through this context, and observe how it begins; We are saved by hope; and how it terminates in patience: it is obvious to collect, that were it not for patience, we were lost! And may so learn how further to understand our Saviour's words, Luke xxi. 19. In your patience possess you your own souls; viz. as possessing, or keeping, stands opposed to losing. They that cannot endure to the end, cannot be saved. So is the new creature composed by a contexture of principles, to be, under God, a self-preserving thing 3. Love is another great constituent of the Christian |