and appear acceptable in the sight of God, whether I be sooner dismissed from this thraldom, or longer continued in it, I contend not. His burden here, that so sensibly pressed him, was not a present evil so much as an absent good. He was not so burdened by what he felt and could not remove, as by what he saw and could not enjoy. His groans accordingly were not brutal, as those of a beast under a too heavy load; but rational, the groans of an apprehensive spirit panting after an alluring, inviting glory, which he had got the prospect of but could not yet attain. And hence the same spiritual reason which did exercise, did also, at once, moderate his desires; so that, as he saw there was reason to desire, so he saw there was reason his desires should be allayed by a submissive, ingenuous patience, till they might have a due and seasonable accomplishment. And that same temper of mind we find in him, when he professes to be in a strait between two, having a desire to be dissolved, and to be with Christ, (Phil. 1. 23.) which he thought to be far better, and yet apprehended his longer abode in the world to be needful for the service of the church; whereupon he expresses his confidence, that he should abide longer, and therein discovers how well contented he was, it should be so. Therefore, as in reference to this very expectation itself, there is great need of patience; so the exercise of it in this case hath nothing harsh or unreasonable in it, or which the spirit of a saint may not well comport with.

(2.) And for the exercise of patience upon the latter account; the concomitant miseries of this our present expecting state: I need not insist to show how needful it is, this being that which our own sense will sufficiently instruct us in. We are not to expect the future state of blessedness in a state of present ease and rest, in a quiet, friendly world, in a calm and peaceful region, under placid and benign influences from men and times; but amidst storms, and tempests, and troubles on every side, under frowns and displeasures, threats and dangers, harsh and rough severities, ill and ungentle usages, flouts and scorns, wrongs and injurious dealings, wants and pressures in many kinds. When the world is once forsaken by us, it grows angry; if we disclaim it, and avow ourselves not to be of it, become confessed strangers and pilgrims in it, set ourselves seriously and visibly to mind and design something above and beyond it, discover ourselves to be of them that are called out of it; from the same principle that it loves its own, it will hate us; when once God calls us his sons, the world will not know us. 1 Joh. 3. 1. We see in this context we are discoursing from, what the Psalmist's condition was, whilst as yet he remained under this blessed expectation; he found the men of time, whose portion was in this life, to be deadly enemies, wicked oppressors, proud insulters; they were to him as greedy lions, as a blood-thirsty sword.

His cries to be delivered from them, shew what he met with at their hands, or thought he had reason to fear. Nor can so raging enmity and hate, ever cease to meditate mischiefs and cruelties. The same principle still remains in all the serpent's brood, and will still be putting forth itself in suitable practices, which cannot but infer to the contrary seed continual trouble and matter of complaint.

And, in short, whatever is here the matter of your complaint, ought to be the matter of your patience. Whence it cannot be doubted the matter of it will be very copious; so as to require the all of patience (as the apostle speaks;) which his addressing this solemn request to God on the behalf of these Collossian christians plainly intimates. He prays that they may be strenghtened with all might according to the glorious power of God unto all patience, &c. Col. 1. 11. Patience is the christian's suffering power, it is passive fortitude, an ability to suffer; and so apprehensive he is of their great need of a full and ample supply of this power, that he prays that they might be strengthened in this kind with might, with all might; that they might be even almighty sufferers; strengthered with a might according and corresponding to the glorious power of God himself; such as might appear the proper impress and image of divine power, whereof the divine power might be both the principle and the pattern (for the patience whereby God bears the wrongs done to him is called the power too; Let the power of the Lord be great as thou hast spoken, saying, the Lord is long-suffering, forgiving, &c.) And this unto all patience, where patience is put for an act of this power, or must be understood of patience in exercise, actual bearing. Nor are we to look upon the expressions of this prayer as so many hyperbolical strains, or rhetorical schemes of speech. He prays according to the apprehension he had of the necessity of suffering christians.

And yet how much soever the need is, the reason is not less, it is a thing as possible as it is necessary; yea, there is more in the power of the cause, than to work this single effect. I mean it not only of the efficient cause mentioned before, but of the objective or final (as having such a superabundant sufficiency in its kind also) hinted in the close of the following verse. He doth not utter vain and groundless wishes, when he prays, that to that all of patience they might add joyfulness too, and giving of thanks; no, the matter (as if he had said) will bear it, even the inheritance of the saints in light, the very expectation objective, I am speaking of. It hath enough in it to induce, not only patience, but joy, not a contented bearing only, but giving of thanks too, to him that hath made you meet for that inheritance. ver. 12. True it is indeed, that the very need we have of patience, and the gain that would accrue by it, is itself a reason, why we should labor to frame our spirits to it: for if such

evils must be undergone, how much better is it to bear them alone, than 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 afflictive sufferings. As might at large be shown, were it suitable to fall into discourse of patience in itself considered; and to treat of that rest and pleasure, that liberty of spirit, that possession and dominion of one's own soul, which it carries in it: but that were too much a digression. It only falls directly here in our 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, (that is 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, Rom. 8. 18. Thus (saith he) I reckon, that is, It is my stated, settled judgment, not a sudden, rash thought. When I have reasoned the matter with myself, 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 inquiry 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,-These sufferings are but from men, (for the sufferings of which the apostle here speaks, are such as wherein we suffer together with Christ, that is for his name and interest, on behalf of the Christian cause :) but this glory is from God. How disproportionable must the effects be of a created and increated cause.-Again, these sufferings reach no further than the bone and flesh, (fear not them that kill the body, and after they have done that, can do no more, &c.) but this glory reaches unto, and transforms the soul. How little can a clod of earth suffer, in comparison of what an immortal spirit may enjoy? And further, there is much mixture in our present sufferings; the present state of suffering saints is not a state of total misery; there are, as it were, rays of glory interlaced with their present afflictions but there will be nothing of affliction mingled with their future glory.

Yea, and (what may not only convince, but even transport us too) these sufferings are but temporary, nay but momentary, this glory eternal. What heart is big enough to comprehend the full sense of these words, Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. 2 Cor. 4. 17. How might I dwell here upon every syllable, light affliction, weighty glory, exceeding weight; affliction for a moment, eternal weight of glory! O then, how unworthy is it of the Christian name and hopes, that we should have an impatient resentment of this method God follows with us, (as he did with our great Redeemer and Lord) that we should suffer first, and then enter into glory! Heaven, were a poor heaven, if it would not make us savers. It were high time for us to give over the Christian profession, if we do not really account, that its reward and hope do surmount its reproach and trouble ; or do think its cross more weighty than its crown. Is the price and worth of eternal glory fallen? It hath been counted worth suffering for. There have been those in the world that would not accept deliverance from these sufferings, that they might obtain the better resurrection. Are we grown wiser? Or would we indeed wish God should turn the tables, and assign us our good things here, and hereafter evil things? Uugrateful souls! How severe should we be to ourselves, that we should be so apt to complain for what we should admire and give thanks! What, because purer and more refined Christianity in our time and in this part of the world hath had public favor and countenance, can we therefore not tell how to frame our minds to the thoughts of sufferings? Are tribulation and patience antiquated names, quite out of date and use with us, and more ungrateful to our ears and hearts, than heaven and eternal glory are acceptable? And had we rather (if we were in danger of suffering on the Christian account) run a hazard as to the latter, than adventure on the former? Or do we think it impossible we should ever come to the trial, or be concerned to busy ourselves with such thoughts? Is the world become stable and so unacquainted with vicissitudes, that a state of things less favorable to our profession can never revolve upon us? It were, however, not unuseful to put such a case by way of supposition to ourselves. For every sincere christian is in affection and preparation of his mind a martyr. He that loves not Christ better than his own life, cannot be his disciple. We should at least inure our thoughts more to a suffering state, that we may thence take some occasion to reflect and judge of the temper of our hearts towards the name. and cause of Christ. It is easy suffering indeed, in idea and contemplation; but something may be collected from the observation, how we can relish and comport with such thoughts. It is as training in order to fight; which is done often upon a very remote supposition, that such occasions may possibly fall out.

Therefore, What now do we think of it if our way into the kingdom of God shall be through many tribulations? If, before we behold the smiles of his blessed face, we must be entertained with the less pleasing sight of the frowning aspect and visage of an angry world? If we first bear the image of a crucified Christ, before we partake of the likeness of a glorious God? What, do we regret the thoughts of it; Do we account we shall be ill dealt with, and have a hard bargain of it? O how tender are we grown, in comparison of the hardiness and magnanimity of primitive christians? we have not the patience to think of what they had the patience to endure. We should not yet foget ourselves, that such a thing belongs to our profession, even in this way to testify our fidelity to Christ, and our value of the inheritance purchased by his blood, if he call us thereunto. We must know it is a thing inserted into the religion of christians, and (with respect to their condition in this world) made an essential thereto. He cannot be a christian, that doth not deny himself and take up the cross. How often when the active part of a christian's duty is spoken of, is the passive part studiously and expressively annexed? Let us run with patience the race that is set before us. Heb. 12. 1. The good ground brought forth fruit, with patience, Matt. 13. eternal life is for them that by a patient continuance in well-doing seek after it. Rom. 2. 7. Yea, and hence the word of Christ is called the word of his patience. Rev. 3. chap. 1. And the style wherein the beloved disciple speaks of himself, and his profession is this, I John, a companion in tribulation and in the kingdom and patience of Jesus Christ. Do we mean to plead prescription against all this? or have we got an express exemption? Have we a discharge to shew, a manumission from all the suffering part of a christian's duty? and is it not a discharge also from being christians as much? Will we disavow ourselves to belong to that noble society of them that through faith and patience inherit the promises? Surely we are highly conceited of ourselves, if we think we are too good to be numbered among them of whom the world was not worthy. Or we design to ourselves a long abode here, while we so much value the world's favor, and a freedom from worldly trouble or eternity is with us an empty sound, and the future blessedness of saints an airy thing, that we should reckon it insufficient to counterpoise the sufferings of a few hasty days that will so soon have an end. It is a sad symptom of the declining state of religion, when the powers of the world to come are so over-mastered by the powers of this present world, and objects of sense so much out-weigh those of faith. And is not this apparently the case with the christians of the present age? Do not your thoughts run the same course with theirs, that meditated nothing but sitting on the right and left hand of Christ, in an earthly dominion, while they never dreamed of drinking of