patience of contumelies. But seeing both these objects are reducible to one more general, comprising both, that is, things seeming evil to us, or offensive to our sense, we may so explicate the duty of patience, as to include them both.

Patience then is that virtue, which qualifieth us to bear all conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportments and practices of life, as God requireth and good reason directeth. Its nature will, I conceive, be understood best by considering the chief acts which it produceth, and wherein especially the practice thereof consisteth; the which briefly are these:

1. A thorough persuasion, that nothing befalleth us by fate, or by chance, or by the mere agency of inferior causes, but that all proceedeth from the dispensation, or with the allowance of God; that affliction doth not come forth of the dust, nor doth trouble spring out of the ground;' but that all, both ' good and evil, proceedeth out of the mouth of the Most High,' according as David reflected when Shimei reviled him: Let him,' said the good king, 'curse, because the Lord hath said unto him, Curse David;' and as Job, when he was spoiled of all his goods, acknowleged, The Lord gave, and the Lord hath taken away.'

2. A firm belief that all occurrences, however adverse and cross to our desires, are well consistent with the justice, wisdom, and goodness of God; so that we cannot reasonably disapprove, repine at, or complain of them; but are bound and ready to avow with the psalmist, that all his paths are mercy and truth; he is righteous in all his ways, and holy in all his works;' to judge and say with Hezekiah, 'Good is the word of the Lord, which thou hast spoken;' to confess with David unto him, I know, O Lord, that thy judgments are right; and that thou in faithfulness hast afflicted me.'

3. A full satisfaction of mind, that all (even the most bitter and sad accidents) do (according to God's purpose) tend and conduce to our good; acknowleging the truth of those divine aphorisms: Happy is the man whom God correcteth;' whom the Lord loveth he correcteth, even as a father the son in whom he delighteth.' As many as I love, I rebuke and chasten.'

4. An intire submission and resignation of our wills to the will of God, suppressing all rebellious insurrections and grievous resentments of heart against his providence; which may dispose us heartily to say after our Lord, 'Let not my will, but thine be done;' with good Eli, It is the Lord, let him do what seemeth him good;' with David, Here I am, let him do to me as seemeth good to him;' yea, even Socrates, 'If so it pleaseth God, so let it be.'

5. Bearing adversities calmly, cheerfully, and courageously, so as not to be discomposed with anger or grief; not to be put out of humor, not to be dejected or disheartened; but in our disposition of mind to resemble the primitive saints, who were ὡς λυπούμενοι, ἀεὶ δὲ χαίροντες, “as grieved, but always rejoicing;' who took joyfully the spoiling of their goods,' who accounted it all joy when they fell into divers tribulations,'

6. A hopeful confidence in God for the removal or easement of our afflictions, and for his gracious aid to support them well; agreeable to those good rules and precepts: It is good that a man should both hope, and wait quietly for the salvation of the Lord;' Rest in the Lord, and wait patiently for him;'' wait on the Lord, be of good courage, and he shall strengthen thine heart;' according to the pattern of David, who, in such a case, thus roused and stayed himself: Why art thou cast down, O my soul, and why art thou disquieted within me? hope thou in God, for I shall yet praise him for the help of his countenance;' and after the holy Apostles, who in their most forlorn estate could say, 'We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.'

7. A willingness to continue, during God's pleasure, in our afflicted state, without weariness or irksome longings for alteration; according to that advice of the wise man: 'My son, despise not the chastening of the Lord, neither be weary of his correction;' and that of the Apostle, backed with our Lord's example, Considering him that endured such contradiction of sinners against himself, lest ye be weary and faint in your minds.'

8. A lowly frame of mind (that is, being sober in our conceits of ourselves, sensible of our unworthiness and meanness, of our natural frailty, penury, and wretchedness; of our manifold defects and miscarriages in practice; being meek and gentle, tender and pliable in our temper and frame of spirit; being deeply affected with reverence and dread toward the awful majesty, mighty power, perfect justice and sanctity of God; all this) wrought by our adversity, effectually, according to its design, quelling our haughty stomach, softening our hard hearts, mitigating our peevish humors; according to St. Peter's injunction, Be humbled under the mighty hand of God;' and God's own approbation joined with a gracious promise, To this man will I look; even to him that is of a poor and contrite spirit, and trembleth at my word.'

9. Restraining our tongues from all discontentful complaints and murmurings, all profane, harsh, unsavory expressions, importing displeasure or dissatisfaction in God's dealings toward us, arguing desperation or distrust in him; such as were those of the impatient and incredulous Israelites: They spake against God, and said, Can God furnish a table in the wilderness? Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also, can he provide flesh for his people?' Such as they used, of whom the prophet said, 'When they shall be hungry, they will fret themselves, and curse their king and their God;' such as they were guilty of, whom St. Jude calleth γογγυστάς, καὶ μεμψιμοίρους, murmurers, and querulous persons,' (or such as found fault with their lot,) that which is styled, charging God foolishly;' for abstaining from which, notwithstanding the pressure of his most grievous calamities, Job is commended, (where it is said, ‘Job sinned not, neither charged God foolishly;') that which the prophet condemneth as unreasonable in that expostulation, Wherefore doth the living man complain?' In such cases we should smother our passions in a still and silent demeanor, as the psalmist advised, and as he practised himself: I was dumb,' saith he, and opened not my mouth, because it was thy doings.' Yea, contrariwise, patience requireth,

10. Blessing and praising God, (that is, declaring our hearty satisfaction in God's proceedings with us, acknowleging his

wisdom, justice, and goodness therein, expressing a grateful sense thereof, as wholesome and beneficial to us,) in conformity to Job, who, on the loss of all his comforts, did thus vent his mind The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.'

11. Abstaining from all irregular and unworthy courses toward the removal or redress of our crosses; choosing rather to abide quietly under their pressure, than by any unwarrantable means to relieve or relax ourselves; contentedly wearing, rather than violently breaking our yoke,' or bursting our bonds;' rather continuing poor than striving to enrich ourselves by fraud or rapine; rather lying under contempt, than by sinful or sordid compliances attempting to gain the favor and respect of men ; rather embracing the meanest condition, than laboring by any turbulent, unjust, or uncharitable practices to amplify our estate; rather enduring any inconvenience or distress, than 'setting our faces toward Egypt,' or having recourse to any succor which God disalloweth ; according to what is implied in that reprehension of St. Paul, Now therefore it is utterly a fault among you, because ye go to law one with another : why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?' and in that advice of St. Peter, 'Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator.'

12. A fair behavior toward the instruments and abettors of our affliction; those who brought us into it, or who detain us under it, by keeping off relief, or sparing to yield the succor which we might expect; the forbearing to express any wrath or displeasure, to exercise any revenge, to retain any grudge or enmity toward them; but rather even on that score bearing good-will, and showing kindness unto them; unto them, not only as to our brethren, whom, according to the general law of charity, we are bound- to love, but as to the servants of God in this particular case, or as to the instruments of his pleasure toward us; considering that by maligning or mischiefing them, we do signify ill resentment of God's dealings with us, and in effect, through their sides, do wound his providence: thus did the

pious king demean himself when he was bitterly reproached and cursed by Shimei; not suffering, on this account, any harm or requital to be offered to him; thus did the holy Apostles, who being reviled, did bless; being persecuted, did bear it; being defamed, did entreat :' thus did our Lord deport himself toward his spiteful adversaries, who being reviled, did not revile again; when he suffered, did not threaten; but committed it to him that judgeth righteously.'

13. Particularly in regard to those, who, by injurious and offensive usage, do provoke us, patience importeth,

1. That we be not hastily, over-easily, not immoderately, not pertinaciously incensed with anger toward them, according to those divine precepts and aphorisms: Be slow to wrath;' be not hasty in thy spirit to be angry, for anger resteth in the bosom of fools.' Give place to wrath,' (that is, remove it.) Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice:' Cease from anger, let go displeasure, fret not thyself anywise

to do evil.'

2. That we do not in our hearts harbor any ill will, or ill wishes, or ill designs toward them, but that we truly desire their good, and purpose to farther it, as we shall have ability and occasion, according to that law, (even charged on the Jews,) Thou shalt not bear any grudge against the children of thy people; but thou shalt love thy neighbor as thyself:' and according to that noble command of our Saviour, 'Love your enemies, pray for them which despitefully use you and persecute you.'

3. That in effect we do not execute any revenge, or for requital do any mischief to them, either in word or deed; but for their reproaches exchange blessings, (or good words and wishes;) for their outrages repay benefits and good turns, according to those evangelical rules: Do good to them that hate you, bless them that curse you:' Bless them that persecute you, bless and curse not;' See that none render evil for evil:' Be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrariwise blessing:'If thine enemy hunger, feed him; if he thirst, give him drink: Say not, I will do to