True it is indeed, that the very need we have of patience, and the gain that would accrue by it, is it self a reason, why we should labour to frame our spirits to it, for if such evils must be undergone, how much better is it to bear them alone, then to have the disease of a wounded impatient spirit, to bear also, as an additional burden. The law of patience, is, certainly, a most indulgent, merciful Law, a gracious provision (as much as can be made by a Law, for the quiet, and ease of our spirits, under the sharpest, and most affl•ctive sufferings. As might at large be shown, were it suitable to fall into a discourse of patience in it self considered; and to treat of that rest, and pleasure, that liberty of Spirit, that possession and dominion of ones own soul, which it carries in it. But that were two much a digression. It only falls directly here in out way to consider, that as we have many grievances and pressures to undergo, while we are expecting the future blessedness, which render the exercise of patience very requisite, so that there is enough of weight, and worth, in that very expectation (i. e. in what we expect) to outweigh them all; and to render the exercise thereof highly reasonable upon that account. I reckon (saith the Apostle) that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us. 1Thus ⟨p. 387⟩(saith he) I reckon, i. e. it is my stated, settled judgment, not a sudden rash thought. When I have reasoned the matter with my self, weighed it well, considered the case, turned it round, viewed it exactly on every side; balanced advantages, and disadvantages, pondered all things, which are fit to come into consideration about it; this is the result, the final determination; that which I conclude and judge at last (judgment is the last product, and issue of the most exquisite enquiry, and debate; the ultimate, and most perfect act of reason) that the sufferings of this now of time are of no value; things not fit, as it were, to be mentioned the same day, with the glory to be revealed, &c. It can therefore be no hard Law, no unreasonable imposition, that shall oblige us to the exercise of patience, under such sufferings, in the expectation of so transcendent glory. For, consider,
True it is indeed, that the very need we have of patience, and the gain that would accrue by it, is it self a reason, why we should labour to frame our spirits to it, for if such evils must be undergone, how much better is it to bear th•m alone, then to have the disease of a wounded impatient spirit, to bear also, as an additional burden. The law of patience, is, certainly, a most indulgent, merciful Law, a gracious provision (as much as can be made by a Law, for the quiet, and ease of our spirits, under the sharpest, and most affl•ctive sufferings. As might at large be shewn, were it suitable to fall into a discourse of patience in it self considered; and to treat of that rest, and pleasure, that liberty of Spirit, that possession and dominion of ones own soul, which it carries in it. But that were two much a digression. It onely falls directly here in out way to consider, that as we have many grievances and pressures to undergo, while we are expecting the future blessedness, which render the exercise of patience very requisite, so that there is enough of weight, and worth, in that very expectation (i. e. in what we expect) to outweigh them all; and to render the exercise thereof highly reasonable upon that acount. I reckon (saith the Apostle) that the sufferings of this present time, are not worthy to be comp•red with the glory that shall be revealed in us. 1Thus ⟨p. 387⟩(saith he) I reckon, i. e. it is my stated, setled judgment, not a suddain rash thought. When I have reason'd the matter with my self, weigh'd it well, consider'd the case, turn'd it round, view'd it exactly on every side; ballanc'd advantages, and disadvantages, ponder'd all things, which are fit to come into consideration about it; this is the result, the final determination; that which I conclude and judge at last (judgment is the last product, and issue of the most exquisite enquiry, and debate; the ultimate, and most perfect act of reason) that the sufferings of this now of time are of no value; things not fit, as it were, to be mentioned the same day, with the glory to be revealed, &c. It can therefore be no hard Law, no unreasonable imposition, that shall oblige us to the exercise of patience, under such sufferings, in the expectation of so transcendent glory. For, consider,
- 1Ro• 8 18.
