An expository comment, doctrinal, controversial, and practical upon the whole first chapter to the…An expository comment, doctrinal, controversal, and practical upon the whole first chapter to the…

1. Therefore take we notice, That although humane Philosophers by their several Sects did greatly oppose one another, yet they did agree in the commending of patience. Indeed Aristotle doth not reckon patience nor humility amongst the moral virtues; but the Stoics especially, they did so commend patience, as that thereby they would have a man turned into a mere stone (as it were) and an unnatural dedolency; but no Philosophical patience, not that of Anaxarchus (who cried out so stoutly to the Tyrant, who caused him to be brayed and pounced to death, Tunde, tunde Anaxarchum non tundis.) or of others so greatly applauded by humane Writers, is worthy of the name of Christian patience. There is a vast difference in the principles, in the end, in the effects, in the concomitants, as might be showed; but I shall not dilate at this time. This particular is brought in, to make us examine, What is the grace of patience, and what may be Natural or Moral Patience. Natural Patience I call that, which cometh much from the constitution and complexion of their bodies, they are more mild, quiet and enduring of grief than others. Moral patience I call that, when men by wisdom and reading of moral precepts can harden themselves heroically to bear the tribulations up on them; but Christian patience is that which comes from a regenerated and sanctified nature, eying Gods glory, his will and command only, not regarding other sinister respects. So that a Natural Patience, a Moral Patience under thy sufferings, will not advance thy salvation, but that which is Christian. You have a notable place for this 2 Pet. 1. 6. To patience, godliness. The Apostle doth there exhort to have the chain of graces linked together, not to think it enough to have one grace, unless he have all. And therefore patience must be added to temperance; for that requireth the denial of our pleasures, the crucifying of our delights, which cannot be without patience: but then to this patience we must add godliness, implying, that though we be never so meek, so still, so Lamb-like under our troubles; yet if godliness be not added to this patient deportment, if it be not from divine principles, and to divine ends, then our patience is greatly defective.

1. Therefore take we notice, That although humane Philosophers by their several Sects did greatly oppose one another, yet they did agree in the commending of patience. Indeed Aristotle doth not reckon patience nor humility amongst the moral virtues; but the Stoicks especially, they did so commend patience, as that thereby they would have a man turned into a meer stone (as it were) and an unnatural dedolency; but no Philosophical patience, not that of Anaxarchus (who cried out so stoutly to the Tyrant, who caused him to be brayed and pounced to death, Tunde, tunde Anaxarchum non tundis.) or of others so greatly applauded by humane Writers, is worthy of the name of Christian patience. There is a vast difference in the principles, in the end, in the effects, in the concomitants, as might be shewed; but I shall not dilate at this time. This particular is brought in, to make us examine, What is the grace of patience, and what may be Natural or Moral Patience. Natural Patience I call that, which cometh much from the constitution and complexion of their bodies, they are more mild, quiet and enduring of grief than others. Moral patience I call that, when men by wisdom and reading of moral precepts can harden themselves heroically to bear the tribulations up on them; but Christian patience is that which comes from a regenerated and sanctified nature, eying Gods glory, his will and command only, not regarding other sinister respects. So that a Natural Patience, a Moral Patience under thy sufferings, will not advance thy salvation, but that which is Christian. You have a notable place for this