Die Mercurij 28. December, 1642:  
IT is this day Ordered by the House of Commons, that Mr. Valentine shall have thanks returned him from this House, for the great pains he took in the Sermon he preached this day, at St. Margaret's in the City of Westminster, at the entreaty of this House. And that he be desired to Print his Sermon. And it is Ordered that no man shall presume to Print it, but he whom the said M. Valentine shall authorize under his handwriting. And it is further Ordered, that Sir William Massam, a Member of this House, shall return the thanks to Mr. Valentine.  
H. Elsinge. Cler. Parl. D: Com.   

I appoint Samuel Man to Print my Sermon.  
Tho: Valentine.   

A SERMON PREACHED AT THE LATE FAST Before the Honourable House of COMMONS.  ZEPH. 3.8. 
Wait upon me, saith the Lord, until the day that I rise up to the prey, for my determination is to gather the Nations that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger, for all the earth shall be filled with the fire of my jealousy.  
IT appears by the next verse, that a full Reformation was promised. For God tells them, he will give them a pure language, or a pure lip. They should have, and speak of nothing but pure and holy ordinances, the names of Idols, and idolatrous worship, should be banished and quite forgotten: It is also as clear by the latter part of this text, that a great desolation was coming upon the enemies of the Church: till both these be done, we must wait. A duty of much difficulty, for when we have strong desires, usually they are unruly: and if we have enemies, naturally we are desirous of their speedy downfall. We take up Jeremy's expression, but few have his spirit, Jer. 11.20. Let me see thy vengeance upon my enemies: and are too like him in Plutarch, who said to his adversary, I doubt not but thou shalt pay for it, but I am afraid I shall not see it. Lest we should be transported with these desires, and grow impatient, God gives a charge to wait his leisure. There is a day set, a time prefixed, beyond which Gods patience to evil men shall not extend itself. I will in due time (saith God) arise like a Lion to the prey, I will spoil them, that spoil you, I will tear them in pieces, and they shall never recover their strength any more.  
When this prophecy took effect, and what age it pointed at, is not determined by Interpreters, some think it was fulfilled in Josiah his time, because this Prophet lived in the time of his reign; so Ribera, and Drusius conjecture, and it might be so, because Josiah did not begin his Reformation till the twelfth year of his reign, 2. Chron. 24.3. Others think it was meant of the restauration of the Church after the captivity, because in Josiah his time though there was a Reformation, yet no destruction to the enemies thereof.  
Others refer it to the times of the Gospel, because the calling of the Gentiles is mentioned, and also that consent of serving God with one shoulder, was verified in Act. 2.46. They served the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one accord.  
Others refer it to the end of the world, and they make this Scripture and that of Joel 3.16. to be meant of the last judgement: because fire, and indignation, and all Gods fierce anger shall then be poured out to the full: And the phrases used in Matth. 24.29. of the latter end of the world, do agree to this, and that of Joel and the multitude here and there mentioned, have made them think it could be no other. The notation of the name Jehosaphat, Haiah and saphat, sit indicium, the Papists believe that the valley of Jehosaphat, should be the place of judgement.  
But let wise men consider, whether to make a valley so capacious, as to hold all the people, that have lived from the beginning of the world to the end, be not an opinion so improbable, as needs no confutation. All that which can be inferred, is that the last judgement, and great temporal judgements, hold a suitableness, and correspondency one with another. For the time of this prophecy I shall not meddle with in this exercise.  
In the text observe, 

1 A duty which is commanded.  
2 A motive whereby it is enforced.    
In the former observe, 

1 The duty itself, Wait,  
2 The object, upon me, saith the Lord.  
3 The time, how long? until the day that I rise to the prey.    
In the second (which is a commination against the enemies) observe: 

1 The generality of it, nations, kingdoms, and the whole earth.  
2 The certainty of it, I am determined to do it, saith God.  
3 The terribleness of it, set out, in God's indignation, all his fierce anger, and the fire of his jealousy.    
If you look upon the beginning of this Chapter, from the first verse to this text, you may see that the Church and Commonwealth were exceedingly corrupted. For ver. 3. it is said, that the Princes were as roaring Lions, the Judges were as the evening wolves, they knaw not the bones till the morning: such as should protect and defend them, did spoil and devour them. The Priests and Prophets that should offer sacrifice for them, and instruct them, were vain light persons, and did pollute the sanctuatie, and wrest the Law. These that were enemies, bred and born in their own kingdom, as well as those abroad, are threatened, and it is evident that the Church's Reformation, and her enemy's desolation, must come together: and till both these be done, we are commanded to wait. So that you see what is to be the subject of our ensuing discourse; and if you will have it in an observation, it is this:  
Though wicked men be not punished and pulled down, and though the Church be not reform, so soon as we could desire, yet we must wait upon God till he do it.  
To wait, is cheerfully to expect the fulfilling of all the promises wherein lies the Churches good: and the accomplishment of all the threaten, that respect the enemies: And if to this, we add the manner, then to wait is so attend upon God, as that the want of any blessing desired, become no hindrance, either to our affections or religious actions; For if either be, it is not the waiting God accepts.  
In waiting 3. things,  
1 There is a want of a blessing, else there were no need of waiting; It is the service of a defective state, when all shall be complete in heaven, there will be no need of waiting, we shall see God, and enjoy him, and in him all things. We shall have all our desires granted, but in this world we are under many pressures, and want many blessings, and must wait.  
2 In this time of our want, yet we must not cool in our affections, but must love God, and rejoice in him, else we are mercenary, it we should be deprived of all that is dear unto us, If the figtree should not blossom, neither shall fruit be in the vines: the labour of the olive should fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there should be no heard in the stalls yet will I rejoice in the Lord, I will joy in the God of my salvation. Habba. 3.17, 18.  
3. We must not leave work, nor give over our service, but wait for a blessing: if success follow not, yet we must go on; we have principles that will carry us through all discouragements. Such as wait, second what they have done, they pray over their prayers again: but such as will not wait, they relinquish their work, and desert the cause, they recant and recall what they have done. It seems to me to be the present duty that God requires of us in this Land, it is the lesson of the time, we have an expectation of evil men's just punishment, and the reformation of our kingdom: both of them, and all things else seem to be at a stand, the people both in City and Country, are troubled. Their eager desires after both have made them impatient: and as Naaman in the peevishness of his spirit, spoke of the manner and means of the cure of his leprosy (being discontented with the way that God had prescribed) so the people say, we thought before this time our peace and Religion would have been settled, we thought upon such a day, and in such a place so great things would have been done, that our troubles would have been ended. The minds of most men are like the troubled waters, and which is worse, the mud is stirred, and if men give way to their passions, they will be like the raging Sea, and cast up dirt. Therefore my text is a message to them, God saith, have patience a while, and wait: I will in due time arise to the prey, I will destroy your enemies, and reform your Kingdom. And though the vapours and mists are below, do not reach to the highest Region of the air: yet men of highest rank, are but men, and are subject to passions as well as others: therefore you (the Worthies of our Land) may possibly be a little weary, and faint in your minds, I am sure that as your pains and trials are greater; so your temptations, and discouragements are answerable: therefore my text is a message to you, wait upon God till he second your pious endeavours with happy success; consult and wait, work and wait, pray and wait, abate not in your zeal, desist not in your work: but to what ever you do, add this duty of waiting, and God will make you the happy instruments of the kingdoms good.  
If any man should fall off (which God forbidden) from his former zeal, or purpose, or protestation, let him with this text, read that in Hebr. 10.38. He that draws back, my soul shall have no pleasure in him, saith the Lord.  
There is a double work for every waiter; 1. To want the good he is in expectation of. 2. To bear that evil that befalls him in the mean space; and our waiting consists in our patience, for that bears evil: and in our hope, for that expects good. And Junius in his short annotations upon this text, sums up briefly what others speak more largely, patiently bear your captivity (namely, in Babylon) and cheerfully expect your deliverance, and then ye wait upon God.  
The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●cu, rendered by Pagine and Buxtorf. Expectate me prestolamini me, expect me, or attend me. The same is used, Job 32.4. Elibu expectavit Jobum: Expected when Job would make an end. Psal. 62.1. Truly my soul waiteth upon God. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●umijah, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duum siluit: My soul keepeth silence to God. And the word is used in Ps. 37.7. rest in God. He that waits, rests; and he that is impatient is restless. And in Psal. 40 1. I waited patiently; David bears the fruits of saul's malice, and yet he looks after the Kingdom; if our desires and hopes be deadened, and dulled: we wait not, though we patiently bear evil, and if we have strong desires, and are impatient under crosses, we are wanting in this duty, and therefore we must speak to them severally.  
Patiently to bear evil,  

The Church her patience.  Is a quiet silent temper of soul, whereby we submit to God in all our crosses. There was never more need of patience then in our days, the whole Kingdom speaks in that language; Jer. 14. We looked for healing, and behold trouble: we expected Reformation, and behold desolation. We must patiently bear one, and yet cheerfully expect the other. Many say, This evil is of the Lord, and why should I wait any longer? but good hearts resolve still with them in Isa. 8.17. I will wait upon the Lord who hath hid his face from the house of Jacob, and I will yet look for him. There is a passive perfection, as well as an active in a Christian; God disposeth of our employment, sometimes we must be doing, sometimes we must suffer: some are excellently active, but not so commendably passive: they are quick and nimble in action, but when crosses come they are weak, and cannot wait. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin patientia, tells us we must suffer. And it may be we shall have sickness, and sore diseases in our bodies, great losses in our estates, we may be banished into a fare Country, or imprisoned in some dark dungeon, we may be blemished in our reputation, by soul slanders, we may be betrayed by false friends, and pursued by cruel enemies: we may have calamities in our life, and torments in our death, there is no affliction for kind, or continuance, or degree, that the servants of God are exempted from, and therefore they had need to be fitted to suffer. And the word used Galat. 5.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is long suffering, we cannot tell how long we shall suffer; It is not fit we should know it beforehand: for if it were very long, we should be out of heart, and out of hope to hold out; If it were short, that were not praise worthy. Therefore God keeps us in suspense, and speaks indefinitely of the time, wait upon me until I rise to the prey. We must bring forth fruit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in patience, Luk. 8.15. the word in the notation of it signifies to abide; we must abide in our work, and in a religious temper of spirit, and not be beaten out by afflictions: or delay of blessings. If we do well, and suffer well, if patience have her perfect work, we are entire and lack nothing: Jam. 1.4. Our blessed Saviour was sometimes in action, and sometimes in his passion: his active and passive obedience made him a complete Mediator. And thy active and passive graces will make thee a complete Christian. There is no cross can endanger him that hath a quiet spirit, for he stands firm like a mountain, Psal. 125.1. the storms may arise, and the winds blow, the mountain stands firm for all this. But if there be an earthquake, that will shake it: Enemies may traduce thee, and oppress thee, and calamities like a storm may fall upon thy head: and these may be born; but if thy spirit be impatient, and unquiet, that's an earthquake in thy soul, and will do thee more hurt than the malice of thy worst adversary. There is no comfortable living in this world without patience, for the least trouble puts us out of frame, but the grace of patience doth recover us, and if it can prevail, keeps the mind quiet. Aquinas makes it the root of all graces: but his explication must be taken in, Non causando or conservando, sed removendo prohibens: It is the let removing cause. For trouble comes, and would hinder us in our love, and joy, and hope, and confidence in God; patience bears all, and quiets the soul, and in so doing removes the evil of the trouble, that it becomes no impediment to our graces. It was a pretty conceit of the Poet, 
Aqui. 1●. secundae, q. 56. art. 2.  that made every virtue without patience to be as a widow, for as she wants half of her strength, and wisdom and counsel: so thy faith, and love, and hope, are but weak, and patience guards them. Therefore in Hebr. 6.12. Faith and patience are coupled together: and Rom. 15. Hope, and patience, and comfort are united. We are said to run the race that is set before us with patience. Heb. 12.1. It seems a kind of contradiction to run with patience; for running is active, and patience is passive, and therefore one is distinct from the other, if not opposite; but he that runs, and wants patience, will never get to the end of the race. For in the race of God's Commandments, men have soul play: one comes and rails on him for his zeal, for running so fast, when he thinks himself too slow; another gives him a blow and strikes him down, and up he gets and runs again. And whereas every man will make room, and give way to him that is in a race: he that runs to heavenward, many will stand in his way and stop him, in all which he had need of patience: And we may put it among the cardinal graces, which are so called à Cardine, for as Janua sine cardine, as a door without hinges cannot be beneficial to shut out the cold, or any thing else that will offend him: so is a man without patience, every thing will offend him; what is a wise man, a zealous man without patience? he will bear nothing, suffer nothing, and then he will do no great good I have often marvelled, why so little is written on this subject: we are beholding to Augustine and Tertullian for two short Tractates of patience, others both ancient and modern, speak of it for the most part as other themes that come in their way; we have need to preach it, and practise it, there is a daily use of it.  
2 Patience is a silent temper of spirit; in opposition to impatience, which is either secretly murmuring and repining, or else openly clamorous: sometimes causing wrangling disputes not only with men, but God himself; as we see in Jonah, cap. 4.1.4. sometimes unjust complaints in a higher degree, as we see in the Israelites, who did chide with Moses, when they wanted water or any thing else: Numb. 20.3.4. Would God we had died when our brethren died. They died in their sin, for they lusted, and while the meat was between their teeth, the wrath of God was kindled against them, and he smote the people with a great plague, 
Num. 11.33.  a fearful death was inflicted, and yet they are so fare from being restrained thereby, that they break out again into intemperate language, that heaven and earth rings again, and they fill the ears of God and man with their clamours; when they were in Egypt they groaned, when they were come out they wished themselves there again: when they want necessaries they murmur, and cannot wait. They had the miraculous manifestation of God's power and goodness in the daily supply of their wants: and yet they will not trust him, but in the perverseness of their impatient spirit, wish that either they had stayed in Egypt, or died with their brethren. I would the like did not appear in our Land at this day; many are ready to say, would God we had not looked after a Reformation, that we had never thought of any alteration, than we had not known these troubles, and dangers, and this great expense of money. It may be these will do, as they did with Moses and Aaron, Exod. 5.21.23. lay the blame on them whom God used as instruments of their good, and say, You have made our savour to be abhorred in the eyes of Pharaoh, and his servants. And if you will know the cause of these distempers, one among the rest is, they like not that way, nor those Ordinances which others pray for, and wait for: It is with them as with the people that were to come out of Babylon, Though liberty to return was granted by Cyrus: yet many stayed behind, of whom there is mention made, in 1. Chron. 4.23. these were potters, and those that dwelled amongst plants and hedges, there they dwelled with the king for his work. They dwelled with the King of Babylon, their employment was mean, they made pots, they were potters, their habitation was answerable: they dwelled under hedges, they were poor spirited men, the base brood of their degenerated forefathers: for they made brick in Egypt, and would have been contented with that bondage, and drudgery; so these would rather make pots in Babylon, and dwell under hedges, then go after their freedom in Zion. They are branded in the words before, for though the latter end of verse 22. be translated, these are ancient things, yet Junius renders it, these are res obsoletae, things worn out and forgotten; and indeed they deserve to be forgotten. But let us remember them, as these worthy Jews did, whose spirit God had touched to go on to build the Temple at Jerusalem, they pray for them in Psal. 126.4. Turn our captivity, as the streams in the South. It was penned upon this Occasion, and that prayer on purpose made in behalf of these Jews that stayed behind in Babylon. They take them to be their captives, being but obliged unto them by a national bond. So let us pray for those of our Nation, that are loath to come out of Babylon. But let us not wonder at the stirs, and divisions in our Land, the same causes have produced the like effects in former ages; nor let the backwardness of those that keep off, discourage you (the worthy Instruments of God) from going on to build the Temple, and reform the Kingdom; but let your forwardness, bring them on by the example of those noble Jews already mentioned. If the grace of patience did prevail, and we were willing to wait upon God, these distempers would be quieted, and put to silence. Lam. 3.28. He sitteth alone, and keepeth silence, because he hath born it upon him. He putteth his mouth in the dust if there may be hope. There is the positure of a patiented man, he sitteth alone, and retires himself, till God will look on him, and grant him his desires, in the mean time he will not charge God foolishly, he keepeth silence, he will bend himself to bear his affliction, and if after much waiting, God would give him hope to be delivered, he in his family would kiss the dust.  
David had many enemies, that spoke mischievous things against him, and laid snares for him, Psal. 38.12.13. but he was as a deaf man that heard not, and as a dumb man that openeth not his mouth. He wanted neither courage, nor wisdom, he had a stirring spirit, a working head, he was sensible of their wrongs, he knew himself innocent, his adversaries malicious: his thoughts must needs be troubled, and yet he breaks not out, but is silent, and it was because he had the use, and exercise of his patience. This shows the power and efficacy of his grace, it rules when all is in an uproar in the soul, when unruly passions fall into a kind of mutiny, than patience makes them hold their peace; and be silent. We may suppose patience in the soul, to be as the Town Clark in Ephesus, Acts 19 35. The City was in a confusion, and there was a cry for two hours together. He comes and appeaseth the multitude: 
Vers. 36.  by allegiance, 1. ver. 36. Ye ought to do nothing rashly; 2. If Demetrius and the Craftsmen have any thing to say, 
Vers. 38. Ver. 40.  the Law is open, and there are disputes. 3. We are in danger of this day's sedition. Just so comes in patience, when wrongs and injuries are offered; blessings are delayed, the spirit is put out of frame, and ready to break out; than it moderates, and saith, you should do nothing rashly. Passion is rash, but patience is advised, and discreet. And next, the Law is open, the ears of God are open to receive your complaints if they be tendered to him in a religious way, and he will right you; for he is the God, to whom vengeance belongeth. Lastly, it saith thou art in danger of God's displeasure, by this day's impatience: and so it sends away these mutinous thoughts, as he did the multitude: and makes the heart to yield to God, and it causeth a man to lay his hand upon his mouth, and become dumb. And so patience makes a dumb show: but it is a very good one, for it makes him like our blessed Saviour, Who was dumb before the shearer, and opened not his mouth.  
And seeing patience, is a passive, quiet, silent temper of soul: it may be demanded, and a case may be put; whether all expressions of our sorrow, in time of afflictions, be fruits of Impatience? And opposite to the duty of waiting? And what we may think of those places in Jsa. 59.11. We roar like Bears, and mourn like Doves. And also, Jsa. 52.5. They that rule over them, make them to howl?  
For answer, We must consider a man in a threefold state: First, in his nature common with other Creatures; the Ox allows, the Sheep bleats, the Raven's cry: And man, if he be hurt, and wounded, or wronged, and oppressed, he hath sense and reason, and should be sensible of the Evils that befall: For, he is no Stock, nor must degenerate from his kind: And therefore expressions of sorrow, unless they be unseemly, and unfit, cannot be blamed.  
Secondly, Consider a man in his corrupted nature; If he vent his sinful passions, his rash anger, his immoderate sorrow, or if he break out into ill language, against God, and his providence, or the instruments which God useth to correct us by, if he rage, and fly out against men; Is not this Impatience? and not agreeable to our Religion? For it permits not a man to rail on the Devil: Judas, verse 9  
Thirdly, Consider him in his Renewed nature, in his Graces of faith, and love, and zeal: These should be exercised in our afflictions, and appear more then ordinarily. Nehem. 9 32. They make a long Narration of their troubles, and desire God, not to let it seem a small thing to him. They would have him to think of their Calamities, as they themselves thought of them. Lam. 1.20. Behold Oh Lord how I am troubled; my bowels swell, my heart is turned within me, I am full of heaviness. An ignorant man would think this is Impatience, for they are troubled; nay, their bowels swell: But if it were no more then;  
First, a deep apprehension of their Captivity.  
Secondly, a sorrowful acknowledgement of their sins, which were the Cause.  
Thirdly, an expression of natural affections, and supernatural graces. Then they are not to be blamed; to lose so many blessings of all sorts: The presence of God in the Temple at Jerusalem: The opportunity of sacrificing, and doing other services: To be banished their Country, and remain 70. years in a strange Land; and not to have been much affected with it: had been gross stupidity, and not the grace of Patience.  
The quiet, silent temper of soul, in a Patiented man, formerly mentioned: Is meant in regard of Passions, not graces, those must be put to silence, but not these. And because it is a hard matter, to master our unruly Passions, and not to speak unadvisedly with our lips: Therefore when private injuries, or public occasions, stir your spirits; take along with you, these cooling and calming Meditations; which may allay the heat of your distempers.  
Meditation. 1 Consider that Blessings are delayed, and Judgements are inflicted, by a decree in Heaven: and what Evil soever befalls us, It comes from above; and therefore we had need to wait, and be Patiented. Did we fix our thoughts upon God, the author of our Crosses; we could not be so Impatient. Job, 5.6. Affliction springs not out of the dust. The meaning is:  
First, It comes not from beneath, for Earth and Heaven are opposite: and all things come either from one, or other. And what is said of the Dust, may be applied to every Creature: run through all particulars; the Sea, the Clouds, the Earth; they would in effect say to thee; thy affliction came not from us, nor any other Creature; but it came from God above: Jer. 51.53. From me shall spoilers come unto her, saith the Lord, and verse 55. The Lord hath spoilt Babylon.  
Secondly, Things that come out of the Dust of the Earth, do arise after a hidden, and unknown manner, for we do not see what is in the Earth: and in this respect, afflictions come not out of the Dust; for men instructed in the ways of God, and works of his providence: know God to be the author of all their Crosses; Psalm. 39.9, 10, 11. I am consumed by the blow of thine hand, Thou with rebukes dost correct man, and this makes him submit, for verse 9 I was dumb, and opened not my mouth, for thou didst it. In all Evils, whether they come mediately, or immediately from God: a good heart saith to him, thou didst it. Faith believes the doctrine of God's special providence, which extends to the least matters, much more to the calamities of the Church: And then comes in Patience to do her work; and saith, I will not open my mouth against it. Faith goes before, and Patience comes after; and they strengthen one another. If Faith be wanting in her Office, Patience cannot make a man hold his peace. 
Isa. 8.21.  It is no wonder to hear blinded Athests, and profane Persons; cursing their King, and their God, when evil comes upon them, and they know not whence it ariseth, Jsa. 47.11.  
That it may not be so with us; Reason, and argue the point a little further: Either God is the author of thine affliction, or some else: If any other, Than it is either with the knowledge of God, or without it, either with his Will, or against it: To say that any Creature, can bring Evil on the servants of God, without his knowledge, or against his Will: Is to affirm God to be ignorant, or impotent; both which are blasphemies: And if it be with his knowledge; and his Will? Then that is granted, that we contend for. It cannot stand with the Wisdom, and Love of God; to have his Church punished, otherwise than he himself appoints. So that when this is premised, God doth whatsoever is done unto thee: rage, and rail, and be impatient; if thou canst, if thou darest, say rather with David, thou didst it: and therefore I held my tongue.  
Meditation. 2 Consider, That blessings are delayed: and Crosses are sent for this end, (among the rest) to try thy Patience: To show how well thou canst suffer; With what firmness, and staidness, thou canst hold on; When calamities, like a storm of Hail fall upon thy head. Job was brought upon the stage, to see how well he could act his part, and prove himself a man of integrity: and also confute the Devil, who had told God that he would not hold out, if he were throughly tried with sharp afflictions. And in these plundering days, wherein very many have great cause of complaint, but none for their Impatience: It may be useful some what more largely to insist:  
First, upon Jobs Losses.  
Secondly, his Carriage in them.  
Thirdly, to consider how fare he may be commended for his Patience, or blamed for his Impatience.  
First, Touching his Losses; we find them to be in his Goods, then in his Children, and next in his own Person. The Devil had full power over him, and dealt maliciously, and cunningly; like an Enemy that besiegeth a City, and takes the outworks, then approacheth nearer, he deals at a further distance, then comes to handy blows, and grapples with him.  
The first loss that job sustained, was his five hundred yoke of oxen, and five hundred she-asses: which all were at once taken away by the Sabeans. Job 1.15. a great loss indeed, yet less than the rest in some respect; for after a great evil, a less affects not so much: therefore the devil proceeds by degrees, yet this was very great: like the first blow that strikes a man down, and astonisheth him.  
But the second seems greater, for fire from heaven, consumes his seven thousand sheep; Such a great number of innocent, and profitable creatures, to be burnt by fire from heaven, is more than the former; and job might think that God himself did fight against him. The first was common among the Lacedæmonians, and heretofore in England for borderers, and now for plunderers, to come and in a night to bereave a man of his cattles, and if job think the first loss by the Sabeans to be but such: the second is by fire from heaven, and is of another nature.  
The third is by the Chaldeans, who came in three bands and took away his three thousand camels; which was the last part of his substance, and was like the last blow of a wicked murderer: who finding life in a groaning man, strikes again and dispatcheth him quite: And every one of these three evils, have their several aggravations. The first was great, because it was the first: it was strange to him that had lived in plenty, and was increased in goods, and had power to defend himself: (for he was the greatest man in the East) but this man unacquainted with crosses, is rob and spoiled by the Sabeans. And no doubt it did much trouble him, the second was terrible: for it was by fire, a merciless creature. The third is very grievous, both because it fell upon him already wounded, and sore with other blows: and also because it left him nothing at all, and now job is made as poor as may be: he hath just nothing. But his troubles are not near an end, for all his children are suddenly struck dead, in the house where they were feasting. And still comes a greater affliction: children part of ourselves are dearer than our substance, and goods: and they are all taken away, possibly not well prepared for death, 
The messenger tells David all the King's sons are not slain: but here the sons & daughters of job are killed.  it may be they had blasphemed God in their hearts. But now Job cannot offer any more  offerings for them, for neither hath he wherewith to sacrifice: nor are any of his children alive, for whose sake he did offer in former times. His servants, who might have rescued goods, are dead: his sons and daughters, who might have raised their decayed father, at least might have pitied and comforted him, they are likewise dead, and Job is left alone, mourning more pitifully than Rachel, having greater cause than she: and needs not refuse comfort, for none goes about to give it him.  
And let us see how it fares with Job: in his own person, for if that be well, he will be the better able to bear his crosses. But you shall find his body full of botches and biles: in stead of health, and comeliness, he is filled with loathsome diseases: that none can tell how to come near him, and wanting help from others, he is fain to scrape himself. It seems his wife did not afford him any aid, nor did he find so much relief as Lazarus, for the dogs licked his sores: but they did not Jobs. His friends come to mourn with him, but they in stead of mitigating his grief, increase it. For they come and wonder, and sit silent, and say nothing to him, for the space of seven days together. They that could say so much against him, 
job 2.13.  might at their coming, have uttered some words of comfort to him: but by their silence, they do not only give way to his thoughts, to work upon the object of his own griefs: but they confirm him in the apprehension of his own calamity. And that which is usually said of sorrows, that Ingentes stupent leves loquuntur, is made good by the thoughts of Job himself: but by the silence, and astonishment of his friends, as we see in the sequel. For immediately he breaks out into passion, that before their coming took all patiently. And it is probable that in the time of their silence, Job was in a sore conflict, and under a strong temptation: both because he was so much altered from that sweet temper in which he was before: and also the word in Job 3.2 which is translated [and Job spoke] may bear this signification: 
Vaiagnan of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagin. renders it, & respondit job. It is the same word, Cap. 6. ver. 1. Cap. 9.1. where it is translated, And Job answered.  and Job answered, namely, to some dispute, which he had in his own mind, or rather with the devil, for he having power, and commission from God to assault Job, would not defer any time, but set upon him, and the fittest time, was at the coming of his friends, and their silence gave him full scope. So that we may conceive the devil to have had a single combat with Job: when he began to speak, Chap. 3. and before we say any more of Jobs trouble, let us now come to his carriage in his affliction. And here in the entrance, we must know, that it is our part to construe things, as favourably as we can: because God himself commends Job for his patience. And know that job in his first bearing of his cross, did as admirably well, as was possible for any man to do. And that speech uttered, job 1.21. The Lord hath given and the Lord hath taken away, blessed be the Name of the Lord, is as full as could be expressed. Many a one would have insisted on the one part, the Lord hath taken, and we should have heard quickly what God had taken: and he would have numbered his oxen, and asses, and sheep, and camels, and children, and health, and have aggravated all, and many a bitter complaint would have been that never man was so spoiled, so ruined, so dealt withal as he: Job, he only saith the Lord hath taken, and acknowledgeth God in his crosses. Besides whereas nature would have thought of nothing but losses, and we can hardly speak of any thing else, Job doth acknowledge God in his former gifts, the Lord gave: and not only so, but he blesseth God; a rare thing for a man so punished, so suddenly bereft of all that was dear to him in this world: formerly so great, and rich; and suddenly so poor, and in his poverty, to bless God. And to speak of his crosses, with such a calm spirit, it is such a measure of patience, as no mere man ever attained unto more. And what an honour is it, that Job made by the malice of Satan, proverbially poor (we say as poor as Job) yet he is made a pattern of patience; and we have the other proverb, As patiented as Job: So that when he was most poor in estate, he was rich in grace. And the holy Ghost saith of him, in all this he sinned not, nor charged God foolishly: this was in the beginning. And for the latter end, upon the sight of God, he humbled himself in dust and ashes; and God highly commends him again: 
job. 40.4, 5.  and restores him as full an estate as he had before; so that first, and last, Job is highly to be honoured. But we find that in the middle space, Job uttered divers speeches which show some distemper, and disturbance of spirit. As Chap. 3.1. He cursed the day of his birth, and he wished that he had gone from the womb to the grave: and complains that life is given to him that is in misery.  
He also expostulates the matter with God, Am I a whale? 
job 7.12.  or a sea that thou settest a watch over me? Thou turnest thyself cruelly against me: and art enemy to me with the strength of thine hand. 
job 30 21.  He makes me a mark for his arrow, 
job 6.4.  and the arrows of the Almighty are within me, and the venom thereof doth drink up my spirit: and the terrors of God do fight against me.  
Touching these and the like passages that we meet with, we may give a threefold answer.  
1 Jobs case was a peculiar one, and his sorrow was greater than any man's that ever we read of, (Christ's only excepted) for never man lost more than he did; and for manner none like him. It was very sudden, nothing left him but what might the more vex him, one servant escapes in all the slaughters: only to tell him, lest if it had not been known, he had not been grieved enough. His wife, she disdains and scorns him, his friends they speak very much against him, and their spirits were bend against him, as appears by the first words they utter. Eliphaz he gins, Job 4.3.4. Thou hast instructed many, and thy words have upholden him that was falling: but now it is come upon thee, and thou faintest, it toucheth thee and thou art troubled: is this thy fear, thy confidence, the uprightness of thy ways, and thy hope? In stead of cordials, to revive his spirit, they censure and vex him more. Bildad, he is of the same strain, job 8.4. and instead of comforting him, upon the death of his children, tells him they were taken away for their iniquity. And Zophar, Job 11.2, 3. he is more harsh and rugged in his language: and lets him know peremptorily, that he being a man of much talk, must not be justified, and his lies should not make them hold their peace.  
These were the only friends that Job had, and they were miserable comforters; so that put all together, God makes his anger to fall upon Job: and he had terrible apprehensions of his indignation, Job 6.4. The devil he assaults him in his estate, and he is undone: his wife, and friends, they oppose, and wound him more, 
Psal. 69 20.  then if the same speeches had been from enemies or strangers; so that poor distressed Job stands alone, and none pities him; and had he but health of body, or if it were a disease that took away the spirit, that he might not go so fare in his cogitations, nor think so much of his misery, it were something: but in the extremity of his grief, he might say, Lam. 1.12. Have ye no regard, all ye that pass by? see if there be any sorrow like to my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce wrath. And if any object, that those in the captivity, had greater sorrows than Job: for those words were spoken of them, and not him, and therefore they were true only of them. I answer, that they were spoken of the whole nation of the Jews, and it is very true, that no kingdom, or people, were more punished than they: for as God blessed them more, so when they sinned, he punished them more than any nation under heaven. Dan. 6.12. under the whole heaven hath not been the like as hath been brought upon Jerusalem. And if any reply, that the King of Judah being taken captive: he left more than Job, and therefore his sorrow was greater. I answer again, that Job in those times, must needs be supposed to be as a King, for he was the greatest man of the East; but in the captivity, the King had some to pity him, some to attend him, he had not such temptations in his soul; not such sores on his body: there was some society, somewhat to assuage his grief; and he pulled that sorrow upon himself, by rebelling against the King of Babylon, he was foretold and might have been armed: nay by subjection, he might have procured a quiet condition. So that we may conclude, Jobs sorrow, to be the greatest of any man's that ever lived. And then it is no wonder, 
Christ the Son of God, his sorrow must always be excepted.  if it work very much upon him; and if you compare the carriage of another man with jobs, unless you find his affliction to be as great, you speak not to the purpose. And when you read, that Jonah was angry to the death, and jeremiah to curse the day of his birth: these not having near the like cause, you cannot but wonder, 
jer. 20.14, 15, 16, 17, 18.  that job uttered no more passion than he did.  
2 And secondly, every expression of our grief is not impatience, unless it be more than the affliction amounts unto. To speak much of small crosses, is not fit: but job had more than he could utter, and nothing but sorrow, could have made him so pathetically, and eloquently to utter, and set out his own case; to say that God made him a mark for his arrow, was true, and was not impatiency: unless he should charge God of injustice, if he had murmured against God as the Jews in the wilderness; this had been blame worthy.  
3 But thirdly, we cannot clear job altogether of being impatient: for humane frailty breaks out, and he having somewhat more boldly pleaded, and expostulated with God, 
Job 40.4.  doth in the conclusion humble himself before him. And it is no wonder, if patience in job be foiled sometimes, by the opposite corruption. Faith in David, and Abraham, was sometimes mastered by unbelief: and so was patience in job: but grace in the Saints will at length prevail, and be conqueror. And it is apparent, that job did set his heart to bear his sorrows, and his frailties God did wink at.  
And to draw towards a Conclusion of this second Meditation.  
Consider; That in this Instance of Job, all objections that can be framed, against the point in hand, may be answered.  
As, some will object: If my sorrows were not so very great, I could bear them: But mine are extraordinary, and who can be able, to undergo such a burden as I am under?  
Again, others object against that particular trouble, which is upon them. If it were immediately from God, I could take it patiently: But I am wronged with unreasonable men; It were better to fall into the hands of God, then to be at the will of malicious men.  
Another comes in with a Complaint, that it is in his body, and particularly instanceth in long and tedious sicknesses; of this, or that kind: And because he wants health, he cannot but droop, and be dejected.  
And a fourth makes his Moan; that it is in his soul, and he hath often prayed unto God, and his desires (which are good and religious) are not satisfied: And how then can he rest contented? And if way were given to all Complaints, there would be no end.  
But in a word to answer all:  
Job had not one, but all these upon him at once: He was afflicted in his soul, in his body, in his goods, in his Children, in his Wife, in his friends: He was tried by God, by men, by Satan; and the greater the Cross is, the greater honour hath thy Patience. For Faith most shines in believing things that seem incredible. And Hope, in expecting things improbable: so Patience in bearing Crosses, that appear intolerable. And if thou fear thou canst not be able to bear, then consider; that if thy heart be willing, God will take notice of that which is good in thee; and not charge thee with thy failings. For you shall find, Job not challenged for Impatience, but contrarily he is crowned, and chronicled, and many times mentioned in Scripture, for an example of Patience, both in the old and new Testament: You hear of Job, and God boasts as it were of Job, and it is evident, that what we do, or suffer for God: he will make a fair, and favourable construction of it, and not upbraid us with our failings.  
Meditation. 3 A third Meditation moving unto Patience, is taken from the common state, which every one is in: And there is not a Child of Adam, but is borne to sorrow, and calamity. And if all have their Crosses, why should any repine, and murmur? job 5.7. Man is borne to trouble, as the sparks to fly upward. As thou art a man, thou must be content to bear what is common to man: As thou art a sinful man, thou hast brought troubles on thyself, and thou hast cause to bear the wrath of the Lord, for thou hast sinned against him. Micha. 7. As thou art a good man, thou hast peculiar troubles, and thou must show thy goodness in bearing thy crosses; so that in what relation soever thou art, there is cause of patience. And here let us reason the case, why art thou discontented, and troubled above the rest? why may not all men as well as thou complain? It is as if a great company of travellers should in their journey meet with foul way, and weather, and all being wet and weary, one among the rest should complain, and cry, and keep a stir, that his clothes were spoiled, and he is wet through, as if he had wrong, that God had not special care of him above the rest. It is true, that if this man had more weighty and urgent business than others, and was hindered more than ordinary; or sustained more loss than others; or were singled out alone from others, as job was, then there might be more said to move pity to such a one, but no reason for his impatience: for God is the sovereign Lord of all, and may dispose of every one as he will, and none can justly find fault. Unless man did suffer more than he deserves (which he never doth) for his sin might have procured more sorrow than he endures; and if God will spare others, what is that to thee? But if he be spared in one kind, he is exercised in another: and this is one fruit of impatience; to think our own crosses heavier, and other men's lighter than they are.  
Meditation. 4 4 Consider, God takes care for his children; and then especially when they are in trouble: Pity and bowels of mercy are in God, and in an extraordinary measure, above that which is in the most merciful man. Now any necessity in a servant moves our compassion, and we afford that to him, which we do not to a son. If therefore a son, a dear son were sick, 
Damus agrotanti servo quod non damus filio sano.  if Joseph, or Benjamin were sick, what could Jacob deny them? therefore much more God. And this was a comfort to David in his trouble, Psal. 40 17. I am poor and needy, yet the Lord thinketh on me. And he thinks as friends think of such as are dear to them: Thoughts of peace and not of trouble, to give his servants an end and their hope, Jer. 29.11. But God thinks of evil men, to observe and watch them, and to pour more plagues and judgements on them, for their obstinacy and rebellion: to do to them as he did to Pharaoh and his host. In all afflictions it hath been the extremity of grief to the servants of God, to be forgotten of God, and in temptation they have sometimetimes thought they have been forgotten. It was the greatest part of Jonah his sorrow, that he apprehended himself cast out of God's sight, Jonah 2.4. so did the Church, 
Isa. 49.14.  but her thoughts so judging of her estate are there gently reproved and refuted, for God can no more forget his children afflicted, than a woman can forget her sucking child, ver. 13.15. so that from hence we see what reason we have to be patiented, God thinks of thee, either to deliver thee when the fit time is come; or else to uphold thee while the burden lies upon thee.  
Meditation. 5 God intends thee no evil but good; thine enemies (like joseph's brethren) intend no good but evil: the good that God purposeth, 
Faelix nec●ssitas quae ad meltora compellit, multi enim qui●u securitate & prosperitate mundo vivunt instante adversitate & periculo ad Deum fugiunt.  cannot be hindered, the evil they imagined cannot be effected. Good men are assured, that all their afflictions shall work their good: evil men have no cause so to think; and we must conceive they will work some new good, and therefore it shall be better with them than if they were not in affliction. For which purpose, see jer. 24.5. Like these good figs so will I acknowledge those that are carried away captive of judah, whom I have sent into the land of the Chaldeans for their good. If that affliction which was pulled upon them by their disobedience, and rebellion, in which they suffered not only loss of their temporal estates; but were deprived of God's ordinances, and wanted the special presence of God, which was annexed to the Temple, and wanted opportunity to offer sacrifice to God, and lived a long time among Idolaters: if that affliction be for their good (which is there affirmed to be) than it is easy to conclude that all things work together for good to them that love God. Rom. 8.28. So that the case stands with every good man, as with one that is sick; and if he have a Physician, upon whose skill and fidelity he depends, for what is needful to be taken for his recovery, there needs no arguments to persuade him to be patiented: for he readily submits to his directions. So God sends crosses, which are his physic to purge out those lusts, and corruptions which like ill humours, abound in a peaceable and plentiful estate; and we have reason to be patiented, because he is faithful, and careful for our good, and he doth more than any man can do, he gives the physic himself, he prepares the ingredients, he stands by, and sees the working; that it lie not as dead drugs in the body, but he orders, that it work in a fit proportion: neither too much, nor too little, it shall not be as Satan will, nor yet as we will, but as God will, our enemies would lay too much upon us, and we (if it were in our power) would have too little; therefore God hath wisely ordered our afflictions, which is best of all, and therefore let us be patiented. But let no evil man, that is not reconciled to God, take this to himself; for you read in the same Chapter of the same calamity, that it was sent for the hurt of the obstinate Jews, Jer. 24.9. which are there compared to the evil figs. From both these grounds the Christian may speak confidently to his adversaries, as once Socrates to Anytus and Melitus: 
Plut de tranq. ani.  Interficere me possunt, nocere mihi non possunt. They may kill me but cannot hurt me; they may take away my head, but not my crown; my life, but not my hope.  
Meditation. 6 Another ground of patience is taken from the consideration of the time to come, when thou art in any affliction, be assured that it shall be better than now it is; let thy future hopes work thy heart to patience. It shall be better, not only at thy death, and the day of judgement, 
Rom. 15 4.  which yet may be sufficient to revive thy heart, but even in this life, 
jam. 5.8.  for we have promise enough to assure, that the rod of the wicked shall not always rest on the lot of the righteous: and that the darkest night shall have a fair morning. And therefore in all our tribulations, when friends come to visit us, if the heart be in a right temper, when they ask how we do, we may answer, Well for the present, and it will be better hereafter: and that is the word and motto of a patiented man. And it is a sentence worthy to be written in letters of gold, which whosoever can speak it and assent to it, is a happy man, and shall never be hurt by any crosses that befall him. We may upon this ground challenge the stoutest and strongest spirit, as once jehu did the rulers of Samaria, to choose the best of Ahabs sons, and to bring out their chariots and horses, and come out against him, 2. King. 10. so let the wisest and most learned man, the bravest spirit, be asked the question in his sickness, or in his trouble, when the world frowns upon him, whether from any true ground or experience, he is able to say that which every poor Christian that is furnished with patience can utter, viz. that it is well for the present, and shall be better hereafter. No every one that hath not interest in God, nor the power of grace in his heart, doth or may know, that it is ill for the present, and will be worse hereafter. And that this is a strong motive to patience, consider it in a familiar instance: suppose a poor man, ready to be turned out of his cottage, and left to the wide world, imagine some Nobleman his friend, undertake and presently begin to build him not only a better house, but a strong stately Castle; and because it requires time to finish it, if he should fret and be impatient, he deserves to be reproved and cast off: Just so it is with the Church, there were never so great blessings preparing, as when great afflictions were laid upon God's people. Israel groaning under the Egyptian bondage, is but in a way of preparation, to go out with jewels, and gold, and great riches. And the like was made good in Isaiahs' prophecy, Isa. 54.11. O thou afflicted and tossed with tempest, that hast no comfort, behold I will lay thy stones with the Carbuncle, and lay thy foundation with Saphires, I will make thy windows of Agates, and thy gates shining stones, and thy borders of pleasant stones. The Church was then afflicted, and like a poor man in a cold cottage; and if they could have patience till God had done that which he was about, he would make their condition better. Seeing then that though in affliction the Church be as a woman forsaken, 
Isa. 54.6.  yet seeing she shall be as a royal diadem in the hand of her God, she hath great reason to be patiented, Isa. 62.3.  
And in the present troubles of our Land, when it is demanded of us, how things go in the Kingdom? We may answer: It is well for the present; and will be better hereafter. We do not mean it is simply well, but in comparison of what was heretofore: The bondage we were in was fare greater, and it was a Spiritual servitude that did enslave the souls of men. And if we consider the liberty of the Gospel now more fully enjoyed then in former times: And do esteem that above our Wealth; we shall be easily persuaded to think it better than heretofore: I am sure, we, the Preachers of the Gospel have cause so to think. And when they object their great Losses, their Sheep, and Oxen are driven away by Hundreds: we grant they do exceedingly try their Patience. But if they please to remember, that the like, nay greater numbers of men, were monethlie fetched into the Ecclesiastical Courts, and with troublesome Journeys, tedious Attendance, and unjust vexatious suits: spent more money than these Losses amount unto, they may be brought to believe, it is now better than heretofore: And we have cause to render thanks to God, and You his worthy Instruments, for this freedom.  
Such as have been whipped with their Scourges, can easily assent to this which we affirm: And our forefathers did rejoice in the Hope of that we do in part enjoy, and would have parted with great sums of Money for the enjoyment thereof. It was with some in former times, as with Josephus the jew, who was persuaded that Vespasian the Emperor should set him free out of Prison: when yet there was no great probability that he should obtain the Empire: being a man in the Army, not so well known, or so much honoured, as (if opportunity were offered) to be able to carry it: but so it fell out that he obtained his desire. And divers had a private persuasion that this Parliament should set them free, and it hath proved answerable to their desire: And the like hope, they conceive for the future: that Your zeal will earnestly endeavour to finish, and perfect the work which God hath called You unto: And they daily pray, that God would crown Your labours with happy success.  
Meditation. 7 The seventh consideration, let the Church consider what she looseth, and how fare she suffers, viz. the loss of some things that may be spared, and which God will make up in some thing else as good. If thiefs come and take away some earthen pots, or pewter, and brass, and such like things, and yet carry away none of your gold and silver, no man would cry out that he were undone; because though he lose some of his goods, yet his treasure remains. Heathens accounted their riches to lie in the virtues of the mind, which made the Philosopher in the taking of the City, when his house was ransacked among the rest, and he lost all that was found therein; yet he comes out mertily among them that lamented their losses, 
Non est tuum quod fortuna facit tuum. Vincent. spec. moral. Vbi fortuna reliqua depraedatur omnia atque adimit habemus aliquid in nobis me ipsis tale quoth far aut agere invitis non possit achivus. Pl●t. de tranquil. ani.  and said he had lost nothing. And he gave this for a reason, those things are not mine to be numbered among my goods, which are casual and subject to fortune; and if a Heathen, much more a Christian man may rejoice, because his faith and hope of heaven cannot be taken away: his riches lie in Christ, his treasure is laid up in heaven, and no malice can reach that. Nay troubles further our faith and interest in Christ, for it befalls them that are going to heavenward, as it happens to children, who being sent of an errand, if they meet with nuts, or flowers by the way, they loiter, and make no haste homeward, but if any thing fright them, than they run as fast as may be. So men in peaceable and quiet conditions, they make not such haste to heaven-ward, but if adversity or persecution befall them, than they mend their pace, and come and relate all to God their heavenly Father; and in this or somewhat else he will make up their loss, for so he hath promised, Zach. 10.6. I will have mercy upon the house of judah and joseph, and they shall be as though I had not cast them off, and I will hear them. It is peculiar to men that fear God, to be so in affliction as if they were not afflicted; both because they are not overcome, or forsaken in their trouble. 2. Cor. 4.8, 9 And also to make up their losses in the world, God shows himself more present with them at that time, which makes them joyful; and it is no more, then if a man were in a fair dining room, with much company, and there is some special friend, whom he loves dearly, that calls him aside, to speak in private of business that nearly concerns him: and though he go into a worse room yet he is well enough pleased. So God calls men out of much company of friends, out of their houses and estates, and if they lose that way, yet if he will speak with them, and confer with them about their peace, and comfort, and salvation in another world; this will make them sing in prison, and sing in the dust, and they will be as if they had not been cast off; and when God restores them the blessings again, they are fit to use them. So that consider what thou losest, and then withal consider what the Church's enemies shall suffer, and that will make thee patiented: they shall endure not any light afflictions, it will fall heavy upon them; they shall not be bereft of some lesser benefits, which they can spare: but God will utterly undo them. So he threatens, Zeph. 3.19. in which place the Lord comforts his people, and promiseth to gather them that were sorrowful for the solemn assemblies. ver. 18. And to save her that halted, and gather them that were driven out, and to get them praise, in every land where they had been put to shame. And for their enemies, this comes in, and is inserted, I will undo all that afflict thee. He will not only impoverish them, or weaken their power; and in part pull them down that were so proud and lofty, but he will undo them: utterly ruin them, that they shall never be able to recover their strength and glory again; they shall never be able to molest his people again. And because a man may be undone in this world, and be brought down and yet not miserable: for God may pity him, and comfort him, therefore evil men shall be hated of God, and not only punished openly before men; but a secret curse and plague shall consume them, and that in a fearful manner, as you have it in Zach. 14.12. This shall be the plague of all them that fought against jerusalem, the Lord will smite them that their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes; and their tongue shall consume away in their much.  
If the proud insolent adversaries of Religion would think of it, it would make them more mild and moderate: as the story wrought upon a rough natured King, so it might much more on meaner persons: Sesostris King of Egypt, did ride in a golden chariot drawn by four Kings which he had overcome and taken prisoners, one of them as he was drawing in the chariot, often looked back, the King of Egypt asked him the reason why he looked back; He answered that he looked on the wheel, how quickly that part is below and at the bottom, which before was at the top, 
Intuens inquit Rotae volubilitatem in qua citò ca quae summa suerant fiunt una; cogito de nostra fortuna.  which resembles our condition: we were Kings that ruled men, and now we are forced to draw like horses: which did so daunt the pride of Sesostris, thinking it might be his own case, that he freed them from that servile work. If our Egyptian taskmasters had been as wise as this Egyptian Tyrant, they would (upon the like hints given them) have desisted from their cruelty, before they were enforced: but God reserved them for their deserved punishment.  
Meditation. 8 The eight Meditation, No trouble shall be too much, or too long; and if we were persuaded of this, it were no great matter to be patiented. That we may see the truth of it consider, that only is too much:  
1 That exceeds our desert, men that are punished more than their faults come too, that's injurious, and they have cause to complain: but in this respect, who can open his mouth to God? but rather let him acknowledge as it is, Ezra 9.13. Thou hast punished us less than our iniquities deserve, and this may stop the mouth of impatience, that it clamour not against God.  
2 It shall not be too much in regard of our strength, for though God lay burdens on us, yet not beyond our strength, for it would not suit to his own ends; that burden which is above our strength is impossible to be born, that which requires a man's full strength, is very difficult, and will lie heavy, and that which is under our power is easy: now God will so proportion all our afflictions, that they shall not break our backs, and therefore he will correct us in measure, Isa. 27.7. And let us see why men correct servants, 
Isa▪ 64 9.12.  or children, or punish enemies above measure, and we shall find that no such thing can fall upon God.  
1 Sometimes passion so fare prevails, that men exceed in their corrections, and go so fare that their fury brings lameness, and they have cause to repent all their days of the hurt they have done to others. And it is given as a direction to men to do nothing in anger, 
Plut. de ira cohibenda.  because they are sure to offend: say to thy servant, If I were not angry I would correct thee.  
But God by reason of the simplicity of his essence, and purity of his nature, 
Isa. 27.4.  cannot be troubled with passions: And fury is not in me, saith the Lord: and therefore he is never angry without a cause, or doth his anger exceed the offence; and therefore the punishment is never excessive.  
2 Ignorance of the fault not judging aright, or self love aggravating the offence done to ourselves, makes men unreasonable in their punishments: but none of these fall upon God, and therefore he cannot err, in any of his actions.  
Object. But hath not God afflicted his servants exceedingly, even more than they could undergo, passing their strength and ability to bear? 
1 Cor. 1.8.  Paul's trouble in Asia was above his strength, and he was pressed out of measure.  
Ans. To which I answer, that he met with unreasonable men who knew no measure, and his afflictions were above his strength, as he was a man considered by himself; but God did more than ordinarily assist him, and he was able to do all things through Christ that strengthened him, Phil. 4.13. And in the words before he speaks of being abased, and being in want: so that by his own strength he could not, but by a derived power from God, he could bear his crosses. And God hath vouchsafed to a Christian man, more strength than a natural man, and one can do more than another. And to some that are religious, he gives not so much strength as to others: but when they are designed to extraordinary labours, and also to suffer more than ordinary, than God increaseth their power. Isa. 40.29. 31. He giveth strength unto him that fainteth, and unto him that hath none, he increaseth might; they that wait upon the Lord shall renew their strength: they shall run and not be weary, they shall walk and not be faint. It is much to walk and to run the race of God's commands, it is more to be able to do that, and carry a heavy burden; and most of all, to do both the former, and not be faint and weary; and though we can do none of these of ourselves, yet God hath engaged himself to enable us to all. So that it is all one, whether our burden be lighter, or our patience stronger; and so long as God proportions our calamities, to our strength, we may say he afflicts not too much.  
Neither will he afflict too long, we are apt to cry, how long? and a little time seems long: but God that intends our good, must take a time answerable to his own intentions. Great corruptions, and dangerous diseases, that have long settled upon us are not suddenly removed; and though the Physician finds the disease weakened, and wasted, yet he will not suffer his Patient to return to his former diet, and employment; but will still keep him under his directions, to confirm his health, till the humours be settled, and his strength fully recovered. And so doth God by his servants, which makes him to take a longer time for the work; but if nothing else hinder, ordinarily the time of sorrow and affliction is but short: sometimes called a day, the evil day, sometimes a piece of a day, a night, 
Ephes. 6.13.  for in the morning comes joy.  
Nay but a piece of a night, as Isa. 17.14. At eventyde trouble, and before the morning he is not: sometimes but a moment, Isa. 54.8. it is there said to be a little while, a moment, and a little season; For a moment in mine anger, I hide my face from thee: and ve. 7. it is called a small moment. And if it be demanded, how this can be true, seeing the time of affliction is many times much longer? I answer.  
1. In all the time there is much intermission, and many calm and quiet times, even during the calamity: partly by ease from the pain and grief that oppresseth, and partly because of the joy and sweet communion with God, so that though the cross be not removed, but lies many months, and years, as an Ague that holds a man very long: yet compare the well days with the days on which he hath his fits, and subduct all that time in which he sleeps, and eats, and is at quiet, there remains but a little behind: And so is the case with God's people in affliction, whereby it appears to be but a little time, a moment.  
And every one may in their own experience, assent to this truth, when the affliction is past: for when we look back, and see what good comes by it, how lusts were purged, or else prevented; graces cherished and increased, blessings (which were for a time taken away) being restored again are thereby sweetened, when we look back we can easily say the affliction was not too long, and it was but want of patience that made us complain.  
But if we consider eternity in which we shall reap the fruit of our sufferings, we may easily conclude, it is not too long. Shall God vouchsafe eternity of perfect joy which shall not be mixed with the least sorrow, and shall we think much to endure for his sake a little sorrow, which is accompanied and sweetened with unspeakable joy? God forbidden. And therefore if thou find thy impatient heart to murmur at afflictions, or at delays, cry down all such thoughts, and shame thyself for entertaining them.  
And that we may see the peculiar comforts of God's people the more clearly, let us consider what can be said of evil men, and it is true also of them, that their sorrow shall neither be too much, nor too long, but it is in a different sense, only in regard of their desert; for God will do them no wrong to lay more in measure or continuance than they have deserved. But he hath no regard to proportion their calamities to their strength and ability, nor doth he intent their good, but the glory of his justice; and therefore to them there are not the same grounds of patience; and if you should visit one, if he were known to be hated of God, you could hardly bid him be patiented and speak good sense. For what good could ye oppose against the evil he endures, for he neither in a good cause, nor in a good manner, doth suffer what is befallen him; nor can he look for comfort, nor expect an end, nor can ye speak to him, as men use to do to friends when they are sick, and bid him be of good cheer, and that there is hope that he shall shortly come out of trouble, and though it be sharp, yet it is like it will be short; none of these are true if spoken to an evil man. For the sorrows of this world, are but as the leaves in comparison of the trees, that will fall upon him hereafter, and the great aggravation of his trouble is that God is his enemy, and will show him no favour, 
It is a cutting speech, and f●r worse than their captivity.  Jer. 16.13. to some of the Jews that went into captivity God shown much favour, but others had none at all. Let me go into the darkest dungeon, nay into hell itself if God promise to show me favour, rather than be sent to the easiest prison, or fall into the hands of the mildest keeper without his favour. Joseph found favour in prison, so did Daniel in the Lion's den, and the three young men in the fiery furnace, and it was easy to persuade them all to be patiented, for God did not only honour them, but assist them in a special manner; that they received much good by their afflictions, and came out with much honour, and God himself was gloriously made known to many, by the manifestation of his mercy to them. But evil men find no favour at all, if they be afflicted it is in anger; if the judgement be removed, it is not in mercy and favour to them, and in what condition soever they are in, they have no ground of contentment and patience.  
But while I am discoursing of patience, lest by being too long I put you out of patience, therefore I will now turn myself to application.  
Use 1 For instruction, let me inform and advise you to take notice of your want, you need patience, and it may be your wisdom to endeavour the supply of your want, else you cannot wait upon God in the way of his judgements. He that hath fewest troubles, and the mildest nature, yet hath need of patience; we are soon weary of the lightest burdens, and soon moved with the least injuries: and being once out of tune, we are hardly reduced to a quiet temper. And though good natures are not so soon moved, nor doth their anger so soon turn to ranker and malice against an adversary, yet nature having no supernatural goodness in it, patience must be a work of grace or else we shall not bear much. It hath been questioned by some, 
Aqui. 22. q. 136.  whether a man can have patience sive auxilio gratiae, but Christians that are instructed out of the Scriptures, have learned that it is a fruit of the Spirit, Gal. 5.22.  
That we may see this more fully, that patience which is natural ariseth from the constitution and well tempered humours in the body, 
Differences between natural patience and the grace of patience.  whereby the heat not abounding over much, a man is not prone to choler and passion, but hath a command over himself, and useth his reason in ordering of himself under his crosses, and having a stout and hardy spirit, bears what he cannot decline. But the grace of patience, is from God as well as faith, and requires the power of God to frame the heart to bear adversity; and natural meekness is not sufficient to enable him to suffer in a fit manner; yet all natural abilities may afford matter of thanksgiving, and that in a two fold respect.  
1. Though they breed not, nor beget grace, yet where a good disposition is, the soul is a plain smooth board, whereon a Painter may more easily draw a picture: and a harsh crabbed nature, is as a board full of knots, and rugged, whereon the Artificer cannot so well show his workmanship; and though the power of God will show itself wheresoever he intends to make a vessel of mercy, yet it is with more ado, and will cost a man the more sorrow.  
2. Good dispositions sanctified become more useful, and better instruments then ordinary, in that they are more pleasing, and amiable to others, and so do win more respect to Religion, and become more graceful, and gain more credit to the Gospel; whereas froward, and hasty, and passionate persons, are distasteful to others, and many times they are shunned even for their passions, men being too apt to look upon the blemishes of others, rather than their graces.  
2. That patience which is natural will bear some evils, but not all that God lays upon him; it may be he can converse quietly and calmly with friends, with wife and children, and in case he be provoked he can bear a great deal, and if any difference be, he will desire and embrace reconciliation; but disgrace and injuries for Religion he cannot endure, and greater troubles he will decline, by yielding to evil men in evil and unlawful things, and his good nature will not suffer him to contend no not for the faith, but that patience which is supernatural, resolves to bear not one, but all crosses, and abides firm and constant in his Religion unto the death, and chief desires to be armed, to undergo those trials that fall upon him for Religion.  
Natural Patience is not voluntary, but forced in such things as come from God, as Sickness, and Losses, he therefore suffers because there is no help; but a Religious man doth embrace, and willingly undergo his burden, and saith in a secret dispute, Jer. 10.19. Woe is me for my hurt, my wound is grievous; but I said it is my grief, and I must bear it. Plaga quae mihi debetur, as some translate it: It is grievous, but I must bear it. He concludes out of former reasonings; that he must bear it: God lays a necessity upon him, and he lays a necessity upon himself: his heart goes along with God, and he saith not only, I must bear it, but I will bear it: Mich. 7.9. and both clears God, and condemns himself, saying; I will bear the wrath of the Lord, because I have sinned against him.  
A Natural man is not voluntary; unless it be first, 
Multa in laboribus & doloribus sustinent bomines propter ca quae vitiosè diligunt. August. de patien.  in sinful courses, and then his inordinate lusts put him upon sorrows, and disgraces, and troubles which he willingly undergoes: many men have suffered so much trouble for their lusts, which had it been for Religion, they had been Martyrs.  
Natural Patience is sometimes voluntary, in reference to some Temporal good, which a man looks after: As being wounded in the leg; when it Gangrenes, he may patiently endure the cutting of it off, to save his life: And being sick, a Natural man may take bitter Pills to recover his health and the earnest desire he hath to live, may make him Patient. But Religion teacheth us willingly to undergo Calamities, and to take up our Crosses upon better grounds, and for more excellent ends, than the gaining of a Temporal good. To omit the grounds which have been handled before, I will a little insist:  
First; In the great Evil which he shuns by suffering afflictions, he apprehends God's displeasure the terrors of an accusing Conscience, and the torments of Hell: If he to shun afflictions should yield to do any Evil, or should betray the Truth, therefore to make himself the more willing, he sets before his eyes the fearful case of Judas betraying his Master, and of Francis Spira, that to hold his Preferments, sinned against the known Truth in his recantation, and never had good day all his life; and to shun these great Evils, he willingly suffers less: he thinks a Prison is not so bad as Hell, the threaten of men, nothing to the frowns of an angry God: the loss of all his dignities on earth not to be compared to the loss of heaven, and being put to it, that he must suffer the loss of one, he willingly chooseth to part with the less, Far minora volo ne graviora feram. So that if ye consider what he shuns, and what he hopes to gain, it is no wonder if he be not only patiented, 
Nemo nisi pro eo quod delectat sponre suscipit quo●i cruciat. Biel. ex Augustino.  but joyful in tribulation. This made Martyrs to run to the stake and embrace the flames, and would not accept deliverance; and if men did well consider, they would neither condemn them that are in trouble, nor say as Peter to Christ, Pity thyself: and yield rather than run such a hazard.  
4. The patience of a natural man never brings true comfort to his soul, he never tastes of those joys which God affords to them that suffer in a good cause. Paul and Silas are as merry in prison as ever they were; and John in Patmos knows more ravishing joy then those that lived in the Emperor's Palace; but such as suffer either for their offences, unless their patience did spring from a true root, it is impossible the fruit should be good. Faith and patience are coupled together, Hebr. 6.12. and therefore comfort and patience are joined together, Rom. 15.4. That we through patience and comfort of the Scriptures might have hope. And then follows, the God of patience and consolation which concludes the point in hand, that no man, not the mildest man, hath by nature the grace of patience: God is the author of it as well as any other grace, and therefore that every one should endeavour after it, in the use of the same means by which he looks for every grace.  
Use 2 The second Use is a reproof to all impatient persons. And here we that reprove others, have need first to reprove ourselves. It was a modest expression of Tertullian, who being to write of this subject, intimates that he was ashamed to speak, Ne dicta factis erubescant, lest his actions should contradict his speeches; and he be ashamed of his say. Let us all be humbled for our intemperate language, our unseemly gestures, our unfit carriage: we fall short of that quiet, silent temper of soul before mentioned; our spirits are full of bitterness, our mouths are full of complaints: what a shame is it to sea Christian like Hercules furens? or like Solomon's fool. And if men do not break out so inordinately, yet it is too common to hear some with David crying out, Oh my sun Absalon, 
2 Sam. 18.33.  would God I had died for the● O● Absalon my son. Or with Jonah, Oh my gourd, 
jona 4.8.  I am not able to endure this heat, seeing my gourd it taken away, take away my life also. Oh these daughters in law, saith Rebecca, 
Gen. 26.35. Cap. 27.46.  I am weary of my life because of them. Others in our days say these are pitiful times; trading is decayed, the treasure of the Kingdom is exhausted, all things are out of frame. In these and the like expressions, where corruption appears, I am now to speak to it by way of reproof.  
The causes of Impatience are,  
1. The cross lies in somewhat that is too dear unto us, 
Four causes of impatience.  and self-love may be the cause of this impatience; Rachel mourns and will not be comforted for her children: Jacob is impatient of Benjamins going out of his sight; and the reason is, he loved him more than was meet. a when once we are lost in our affections to any thing, the cross proves heavy, and we pull it upon ourselves. It is just with God to punish us in that thing we idolise. And if we cannot moderate our affections, we pull a double evil upon ourselves. 1. To be bereft of that which is dear unto us. 2. We shall not be able to bear the loss of it. If we joy too much in any thing, when we lose it we shall mourn too much: and then in stead of pity from friends, we should have a reproof. Impatience discovers men, for you shall find that in some things they can bear it better than in others, and if they be most tachie, and peevish, when crossed in matter of profit or pleasure, or name and reputation: a Heathen concluded, that then they are covetous, or ambitious, or luxurious. An impatient man is guilty of a double fault, one past in his irregular affections, an other present in his ill carriage to God, or man, in the loss of that which is taken from him.  
2. Another cause of Impatience is ignorance of God, when we see God in a cross we submit; but if not, we are perverse. We see a great deal of difference in David towards Shimei, and Nabal, both of them give him ill language, and Shimei was worse than the other, yet he is more patiented towards him then Nabal, and the reason is, he saw God more in his reproachful terms then the other: God hath bidden him curse, saith he, and therefore he will bear it. If a man meet the King, and know him not, he will not give him due reverence: And if we acknowledge not God in our crosses, no wonder if we be impatient. It is in this case, as with the owners of the Ass' colt, if you say the Lord hath need of him, they will let him go, saith our Saviour: so when we part with our estates, if the Lord have need of them, let them go. Let us offer as Araunah did, our barns, and all that is on the barn-floore, our oxen, or any thing we have: but unless we know it is the Lord that requires them, we shall hardly submit, and scarce then, unless nature be subdued by a higher and more powerful principle.  
3. A third cause of impatience, is the distemper of the constitution of the body, for it comes from passion, and that is from the passive principle in man, where choler abounds, there the soul works distemperedly: for all actions taste, and have a ta●g of the humour that is predominant; and though passions and passionate expressions are to be ascribed to the mind, yet all actions elicited, and acted by the body, partake of the natural temper: It is inbred, and settled, and hardly overcome, and so it is both a sin, and a great affliction to them that are sensible of it. Passions are the feet of the soul, they are in the sensitive appetite, and when they grow inordinate, they are the diseases of the mind, the depravers of reason, the disturbers of the understanding, whereby wise men speak nothing, do nothing, like themselves. It is a weakness to have passions, a greater weakness to be conquered by them. Therefore when the people gave too much to the Apostles, to take down that opinion, 
Act. 14.15.  they allege they were men subject to like passions as themselves: intimating that it is a weakness, and below a wise man to have passions in him. And for conclusion, consider that when we are commanded, 
Luk. 21.19.  to possess our souls in patience, it appears that by passion, and impatience, we are dispossessed of our souls, of our understanding, of our joy, and comfort, and peace, for that time that passion bears sway. A patiented man doth quietly enjoy himself, his comforts, his friends: but if passion possess thy impatient soul, it will play the tyrant, and turn thee out of all: 
Mark 5.2, 3.  thou art like him that was possessed by an evil spirit; and we find t●at he did tear himself, so impatient persons wound, and cut, and vex themselves: and it is said that none could bind him, ver. 3.4. rage will break out, and will not be restrained. I would kill a man in mine anger, saith Lamech, 
Gen. 42.28.  I will go mourning to my grave, if ought but good befall Benjamin by the way, saith Jacob. When men give way, and let the reins go, their passions run like wild horses: in which case men are burdensome to themselves and others; he that was possessed of the evil spirit was among the tombs; but these are among the living, and molest and grieve most those that are nearest to them.  
4. A fourth cause of Impatience is, the cross comes suddenly, and takes us unawares. We break out before we consider of it; passion surpriseth a man, as a thief that robs him before he could make any resistance. It were good we did think beforehand of the evils of the day, of the cross occurrents that may fall out in our callings, and families, and occasions. Collect thy spirits, and consider there may be, and it is like there will be some untowardness in servants, some undutifulness in children, some unkindness in husband, wife, or friends, arm thyself against all, and be prepared. Think with thyself, God could have matched all good husbands and good wives together, and could have given to all good parents, good children; and faithful servants to the masters that fear him; he could have put all sweet dispositions to have laid together, and enjoyed a happy neighbourhood: but divine providence hath disposed otherwise to try our patience.  
Having gone through the first part of the duty of waiting upon God: I now come to the second, 
The Church her hope.  which is a cheerful expectation of good. If we were never so patiented in bearing evil, and yet did not keep up our desires and affections, we failed in our waiting; for there aught to be a certain and a cheerful expectation of such future good things as God hath promised.  
1. It must be a future good we hope for, not present, which we do enjoy already; and it must be promised, else we build without a foundation. Presumption roves abroad at large, but hope looks for a promise. 
Objectum spei. 1 Proximum. 2 Principale.  There is a double object for our hope, one is principal, and that is God himself, I hope in God as well as I do believe in God: the other is the next object, and that is the promise of God. But because the three divine graces (whereof hope is one) are immediately fixed upon God himself, therefore we hope in God promising eternal life and all good things in the mean time: hope gives God the honour of his bounty, for it expects the blessing included in the promise, and faith gives him the honour of his truth; for it credits God in all things spoken by him: and love gives him the honour of his goodness. Hope is not mercenary and yet waits for a blessing, 
2 Pet. 1.4.  for when God vouchsafeth to give us great and precious promises, it were ill in us not to expect the performance of them.  
They that hope and wait, have strong and well ordered desires, strong graces, and strong affections: else delay would beat them off, for many of the promises of God bear a long date.  
But in hope there is a certain expectation of promised blessings, and that bears up the spirit: hope in God can no more be disappointed then faith can be deceived, for hope is the expectation of things believed, and faith is the substance or ground of things hoped for: 
Heb. 11.1.  both of them are in God immediately, and both of them are fixed upon promises, both begin and end together; and both mutually strengthen one another.  
R●m 8.19. the earnest expectation of the creature waiteth. That which is there said of the creature or creation in general, is true of a godly man, nay it is a lively description of him, for he waits, and he expects, and he is earnest in his expectation. The word signifies such an earnestness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as make a man to thrust out his head and neck to look towards that place, whence he expects a messenger to come with good tidings, 
judg. 5.28.  as the mother of Sisera looked out of her window, and said, why do the wheels of his chariot tarry so long? So he that hopes, looks up to heaven, and looks out to all means that may further his desire, and watcheth and waiteth till God answer him. Presumption and despair are both of them contrary to hope, one hopes inordinately, and the other not at all; indeed neither of them hopes, but presumption seems to do it, and looks like the grace, and yet is fare enough from it: both are bad, but the very name of despair seems more horrid. Presumption is more common, and kills ten to the others one: Both of them lead to one end, but not by the same way. Presumption goes about, despair directly to condemnation. Presumption lifts men up as high as heaven, 
Ascendunt ad ●oelos per presumptionem descendunt ad inferos per desperationem.  and then lets them fall as low as may be: Despair throws them directly down to hell; in neither of them is the earnest desire or certain expectation of a hoping man. And as before you had the difference between the grace of patience and natural mildness, so here again take notice of the grace of hope, differing from presumption.  
1. True hope is accompanied with humility; passion, and presumption, and pride go together: and patience, and hope, 
Lam. 3.28.  and humility are united; he will lie low, and kiss the dust if there may be hope. God first casts a man down, and then lists him up, and so we come to hope. But a presuming man is first lifted up, and then cast down, and his hope vanisheth.  
2. True hope is industrious, but presumption is lazy; a presumptuous man thinks it an easy matter to be religious, and to get to heaven: despair judgeth it impossible, 
1. john.  hope conceives it difficult, and therefore labours with all diligence to obtain what he looks after: he that hath this hope purgeth himself.  
3. True hope is a solid quickening grace, that bears up the spirit in evil times: It is a lively hope, 
1 Pet. 1.3.  such as the world wonders at; for whereas nothing but the possession of good things will satisfy, hope of heaven comforts the heart, and he lives upon it, and esteems it a large portion, 
Rom. 5.3.5.  He rejoiceth under the hope of the glory of God, for he knows he shall not be ashamed of his hope.  
But evil men that hope after heaven, though God never made them any promise of it, nor are prepared and qualified by the work of regeneration; this hope is compared to a spider's web.  
1. She make a web out of her own bowels, 
job 8.14.  so this hope is from their own imagination, it is of their own begetting, it is the fruit of their own brain.  
2. And though the spider's web be curiously framed, yet it only catcheth flies: so hypocrites look after ceremonies not substance, and such have the greatest care of the least matters, 
Hypocritae curam habent maximum de minimis minimam de maximis. Vincent. spe. moral.  and least regard to the greatest.  
3. The spider is full of poison, and remains in a dusty, nasty hole, though she work never so curiously.  
4. She gets to the top of the window as high as she can; and then when she falls, she falls to the bottom, for nothing stays her.  
5. When the bosom comes, she and her web are swept away, and she is trodden under foot: so are all presumptuous hypocrites, in whom there is no work of saving grace, they resemble the spider in all these particulars. But where a well grounded hope is wrought by the Spirit of God, they are firm, and their expectation shall not be cut off: 
Prov. 23.18.  when the world shall be in a confusion, when earth and heaven shall be shaken, when evil men shall be hopeless, 
joel 3.16.  and helpless, the Lord will be the hope of his people.  

The third & last case propounded and resolved.  And seeing there is in every one that waits upon God both a patiented bearing of evil, and an expectation of good: if these be severally considered, it may be demanded, which of these two do most try us? whether the present evil that is upon us, or the absence of the good desired? whether the want of the Reformation promised in the ninth verse, or the evils that fall upon us, till God punish and pull down his enemies, mentioned in the text? whether the want of the presence of Christ, or the encumbrances of this world can best be born?  
For answer hereto we will state it, and then determine it: laying down the effects of both, and compare them together, and hereout will arise the conclusion.  
1. Evils cause pain of body, and sorrow of mind, and they may be so violent, as to disturb the whole man, in such manner as he hath no joy in any thing: but may be weary of himself, weary of living, weary of the world, and none can tell the weight of such burdens as many do bear, and have been long exercised with in this kind; but you shall find the want of things desired cause fainting of the spirits, 

Prov. 13.12. It must not be understood 

1. Of natural men.  
2. Not of good men under humiliation.  
3. Not of such as have not strong affections     The deferring of the hope makes the heart sick. In every sickness and pain the heart is not sick, for it comes to the heart but a little before death, and then it is more dangerous; for then men faint, and go away: and this being worse than the other, it is more grievous to bear it. But when we speak of heavenly things, you must not apply it to natural men, for they have but weak desires that way, nor must we understand it of men under the burden of their sins, in the time of humiliation, for a wounded spirit who can bear? but if you speak of men that have strong desires to some good, and have some pressures by reason of some evil, or if you understand it of religious men, having passed through the work of humiliation, it is more easy to bear evil, then to wait till the promised good be enjoyed; but yet you must suppose affections to abound in them, or else their desires are not so strong. And the Apostle in that text, you have need of patience, 
Hebr. 10.36.  that after you have done the will of God, you may receive the promise: seems plainly to determine the point in hand, that it is more to wait till we receive the promise, 
Vers. 34  for when he spoke of spoiling of goods and those afflictions he said nothing, but when he comes to this, than he tells them they had need of patience, no doubt the other did require patience, but this more than ordinary.  
2. Evils that fall upon us, or are coming towards us, we flee from them, there is fuga mali, and after good things we make haste; there is prosecutio boni, now from the manner of flying from evil, and following after good, we may determine the question, if a man flee from a Bear, or any dangerous beast, he makes haste, till he be gotten a good distance from him, and then he goes softly. In pursuit of good things we grow more eager and earnest, for at first we do not fully understand and perceive the excellency of them, till we are well acquainted with the ways of God, we know not the sweetness and worth of his love. Therefore distinguish of the time, at first evils coming on us with their full power, do much affect us, and require all the patience we have, but afterwards some troubles become more easy, as the prison to him that suffers in a good cause, becomes as his own house, and doth not so much perplex. Good things upon more full knowledge, are more earnestly longed for, and the desires increase; and therefore such as are bend upon heaven, and the assurance of God's love, and pardon of sins by Christ, they are compared to hungry and thirsty persons, which must have somewhat to satisfy them, and that presently, or else they die: therefore as at first some evils do much try our patience, so good things at last do more put us to it, and it is harder to wait.  
3. Heaven hath more force by an attractive power, to draw our desires, than Hell hath operation by way of terror; for faith, and love, and other habits of grace are effectual in their kind, and have objects to elicit their power, as well as any natural affections. Heaven upon a heavenly mind, hath such an influence, that it draws up desires more strongly than the Sun the moisture of the earth, and when desires are strongly set, and are in their motion, it is a painful thing to have them stayed. A traveller that minds home, and is drawing homeward in his journey, and is detained against his will, counts it an uncomfortable condition, and wisheth often that he were in his house, 
Psal. 42.1, 2.  and so did David, My soul panteth after thee, O God: when shall I come and appear before God? The hatred of Saul was a great calamity, but the desire of God's presence in the Sanctuary and having the Kingdom, did work more upon him. The fear of hell troubles not near so much, as the want of heaven.  
4. For the bearing of evil, there are more grounds of patience then for the enduring of the want of good desired: for the evil that is upon us, 
Si injuriam de posueris ultor est, si damnum restitutor est, si dolorem medious si mortem resuscitator est. Tertul.  may be made up in somewhat else as good: if a man be sick, or impoverished, or imprisoned for Religion, there is sufficient cause to rest contented, and bear it patiently, both because he honours God, and therein he is to rejoice, and also he may have somewhat that may be as good as health, or liberty, or wealth, and he may be in better state; but when the soul desires heaven, or the assurance of it, and desires the sense of God's love in Christ, if he attain not to it, there is nothing can be had equal or near as good; and offer what you will in stead of it, it is despised. If Jacob desiring Rachel, cannot be satisfied with Leah, much less can the heart be satisfied till it have the graces it desires, and all the good things that are contained in the promises, and at last the glorious presence of God in heaven. And it is no sense to say to a man, be patiented though God love thee not, and although thy sins be not forgiven, yet thou may do well enough, this would be odious even to every man; because reason and natural conscience will tell him, that the want of these will make him miserable. All that could be said is, that though he have not these blessings as yet, he may in time obtain them, if he wait on God in the use of his ordinances.  
And from the forenamed particulars, the heart that is set on heavenly things, is ready to break out, and say, I am not able to wait and be patiented till I receive the promise, my heart is ready to break, and many times I think it belongs not unto me, what shall I do?  
Ans. For answer; Let us first qualify the matter, 
The Church sick of Love.  assuage the grief, and then (if we can) heal the wound. To assuage the pain of this impatient heart, that cannot wait till it receive the promise: consider, this Impatience is not sinful, nor dangerous, but it ariseth from the most heavenly temper of the soul, strongly bend to have as soon as may be, a large portion of the favour of God in Christ, and it is the ardency of love, that makes the soul restless, and if there were not much love, there could not be these desires.  
All Impatience, comes either from necessity, as a hungry man cannot stay any time, but must have meat presently, if you tell him, you will a week or some few days hence, bring him meat, he cannot have patience: or Secondly, from Love as a loving wife, whose husband is gone into a far Country, she longs for his coming home, and takes little joy of any thing, till she see him returned; if she did not love him so much, she would not be so troubled: And so is the Church impatient, till Christ come to her; which ariseth from that exceeding love she bears to him, and because love admits of no long delay, therefore it you ask, why the soul cannot be more patiented? I answer, because she is sick of Love, and so the Church is not ashamed to profess, Cant. 2.5. And as Christ spoke in another case; so I may speak in this: This sickness is not unto death, nay it is the beginning, and a good measure of eternal life. Oh! if I knew it were no worse, it would abate my grief. For thy satisfaction, I will briefly describe what it is to be sick of Love; that thereby thou may judge of that impatience that comes from Love.  
The soul that hath a more full apprehension, and a clearer light, to see the admirable excellencies of Jesus Christ, is rapt, and ravished with love towards him, and love being the commanding affection of the soul, is carried towards him in an unresistable manner; for Love is strong as death, and will not endure any thing to come between it and the object; Love carries the soul out of a man's self, 
Amor pont● amantem extra se. Aqui●  and placeth it upon the party loved, it makes it to be in two bodies.  
It is pleased, and delighted in the object; it feeds itself with present contentment, 
Amor est sui pabulum.  and hope of future enjoyment; it thinks often of the divine perfections that are in Christ; it beholds him in all his works with admiration, especially in that which was his Masterpiece, our Redemption; It views his rare properties of goodness, holiness, purity, meekness, humility, etc. And all set in the sweetest and most amiable disopsition that ever was; it observes with what a Heavenly disposition he conversed among men, how willingly he instructed them in the mysteries of salvation, how readily he condescended to the ignorant and weak, how gracious he was to great offenders when once he saw them penitent, how wisely he answered the questions of his cavilling adversaries, and put them all to silence: Matth. 22.46. Whereupon it concludes, not only in point of affection, but Judgement, that he is the chiefest among ten thousand: Cant. 5.10.  
And if God should show us his glory, and make all his good to pass before us as once he did to Moses: Exod. 33.19. yet we could not think well enough of him, for our thoughts could not comprehend his excellency, nor could we love him according to his worth, and therefore we cannot err in our Love: It is no blind doting affection, as for the most part is among friends. The Church may give full scope to her affections, and she is so fare from longing too much, she can never love enough, but her love being well grounded, she is constant, and firmly settled, and if she think any thing should separate it would be as death, and delays is very irksome, she longs for her Saviour, and knows reason for her longing, (which women men with child do not) and yet if they be not satisfied, they will miscarry: so the Church in her longing agrees in the peril, but differs in the cause. And the Church is sick, partly because the object of her desires is so glorious, that it overcomes the spirit, as the very smell of strong water will overcome the brain, and the glorious beams of the sun will dazzle the eye. So Christ the King of glory, offering himself to his Church, doth amaze and overwhelm the soul more than Saul did David, by offering him his daughter to wife, and to make him son in law to a King. And also the want of Christ works in the soul as a disease in the body. The fears and cares in the Church (which are in every believing heart) lest she should not enjoy Christ, are as the cold fits in an Ague, and by such faintings, such pant, and short breathing, you may easily conclude there is sickness; and every soul in such a case discovers love, for it cannot long lie hid, and such as are sick of love, are sick for Christ, and long after him, and languish for him, and will never be cured till they enjoy him; and it is no wonder if they be impatient, nay it were not well if it were not so. If any that have enjoyed God in his ordinances, and found the sweetness of them, should be debarred for a year or more from the Word and Sacraments, love would make the soul impatient of that time, and account it very long, and cry out with David, Psal. 42.1, 2. When shall I come and appear before God in Zion? And if in the less, than it holds in the greater, that the time seems long till we enjoy Christ. And as the former, so this comes from love, and they are sick of love that find it in themselves. And it will further appear:  
1. In the ordinary times of meeting, love will not suffer us to stay away, unless in case of urgent necessity, for as the persons that are in love, cannot but go to meet each other, so the believer cannot stay at home when occasions of meeting are offered: where Christ is, there she would be, and therefore according to his own direction, she goes to the Shepherd's tents. Cant. 1.7. where she is not satisfied with the place, nor the duty, nor the ordinance, but she must enjoy Christ himself, she must see him, and hear his voice, and her heart is therewith contented, and burns within her, if either he be silent, and will not speak, or if he hid himself, and will not be seen; or do appear frowning, than she is down in her spirit, and much dejected, she mourns secretly, and is sick at heart: she presently apprehends his anger, and would do any thing to appease him; she would humble her soul as low as may be, and kiss the dust, if there be hope that he will look kindly again upon her, Lam. 3.29. and till she see the light of his countenance, and behold his power and glory in the sanctuary, as in former times. Psal. 63.2. and till she find the joyful sense and feeling of his loving kindness in her heart, she mourns as a woman forsaken or divorced, takes joy in nothing, is very impatient of his absence, but never blames her Saviour, but imputes the cause of her sorrow to her own ill carriage and misdemeanour; and thereupon she takes up new lamentations, over her old corruptions, and gives not over her confessions and prayers, till he again return to her in mercy; which when he pleaseth to do, she is the more joyful, by the driving away of her former fears and griefs: and as friends meet more lovingly, and greet more hearty after a time of absence, so do Christ and his Church, the Father and his prodigal son, make not more merry, the Bridegroom and the Bride rejoice not more, than Christ and his Spouse do upon their renewed amity, and agreement.  
2. In times and occasions extraordinary, if she sees her Saviour in any mercy, in any joys of the spirit, or in any deliverance, or in the granting of her requests, especially in such things as respects her soul and salvation: she is moved, her blood stirs within her, and all the powers of her soul are quickened and revived, if she hear him speak, not only in the sound of words, 
Cant. 2.14.  but the efficacy of his spirit, she cannot sit still, but riseth and cries it is the voice of my wellbeloved, Cant. 2.8. And if these two senses, which let in, and let out love, were not exercised in seeing and hearing Christ, she could not with any patience wait for him; 
Cap 5.16.  Let me see thy countenance, and hear thy voice, for it is sweet and comely. But these stay her heart, and therefore we from hence conclude what she is sick of. A Physician knows the disease, and by the operation of his medicines, he still is confirmed in his knowledge; for if hot things do good, than he knows the disease comes of cold causes: so if we would know whether we be sick of love, observe what allays thy grief, and what increaseth it, if nothing but the fruition of Christ himself will cure thee: and secondly, nothing but that which is next to fruition, namely, seeing and hearing of Christ will assuage thy distressed heart, then know thou art sick of love.  
Ob. But than it may be thou wilt reply and say, this is poor comfort to tell me that I am sick, I knew that before, and my griefs plainly show it.  
Ans. I answer: that to know thy particular disease is more than to know in general thou art sick, and it is a skilful Physician that can discover the disease; and if before or now thou knowest this, thou may for ever rejoice: for whereas many are sick for the satisfaction of their lusts, as Ammon for Tamar, thou art sick for Christ, and shalt undoubtedly be cured. This disease shows not weakness, but the excellency of the temper of the soul, and being so noble a disposition of an heavenly heart, is not properly a disease, but only by way of resemblance, as sick persons longing for somewhat, so is the soul for Christ. But as the fruition of the Bridegroom can cure the love sick Bride, so Christ only must do it; the Preachers of the Word are but the friends of the Bridegroom, and cannot do it: but let me do a friendly office, I will bring thee before him whom thou lovest, and put a few words into thy mouth which thou must utter, I will frame thee a short Petition which thou must thyself deliver.  
O my Saviour, my Joy, my Crown, 
The love sick soul breathes out some such ejaculations.  the top and height of all my hopes, thou hast ravished my soul with thy divine perfections, and raised my poor low spirit to an higher pitch than ever by the power of nature it could have attained unto. I did affect such things as pleased my eye, and ear, and should have doted to this day upon sensible objects, but now I see that all things under the Sun are mere vanities, fading flowers, and perishing delights, thou hast revealed better things unto me, and I see by a new light the things that concern my happiness; thou hast set before me the joys of heaven, and hast showed me the excellency of that estate, wherein the soul enjoys communion with thee, and now I do condemn all my former sinful delights, and being grown to years of understanding I admire how simple I was when I was a child: but much more do I wonder at the foolish delights of my unregeneracy, I find all things that then did possess my mind, to be in comparison of thee, no better then childish toys, I now relinquish and renounce them, but my heart is stirred with restless desires after thee, and oh how am I pained till I come unto thee? and how am I more unquiet in my thoughts, then when I slept securely in my sins, how is my spirit reaching after that which I cannot compass, nothing but thyself, O my Saviour, will satisfy, and while I am absent in the body, how shall I do to live without thee? especially seeing I am in the midst of so many adversaries, that daily grieve my soul, sometimes I hear men blaspheming thy blessed name, others are breaking out into odious and disgraceful speeches against thy truth, and the ways of Religion other fall upon thy people, and offer them all the hardship and ill usage that wit and malice can devise, and thy poor Church is as a ship upon the Sea in a storm, as a traveller in the wilderness in a misty dark day, as all creatures in Winter that are half dead for want of the heat of the Sun, thy turtle Dove is frighted by every ravening bird, thy flock is exposed to the rage of each devouring wolf; and what with fears that do fall upon my trembling heart, and the want of good that my spirit is set upon, I am restless, and know not what to do; tell me, O thou whom my soul loves, how I can be patiented and wait till thou come unto me, though thou should be as a young Hart, and a Roe upon the mountains, Cant. 2.17.  

Christ by his Spirit will return some such answer.  O my Spouse, my well-beloved, how am I troubled for thee, how do I grieve with thee, how willingly would I ease thee of thy fears and griefs, if I had not other works in hand that must not be hindered, I would soon deliver thee out of thine enemy's hands, but that I purpose by thine afflictions to raise thee to greater honour, and to bring them to greater shame; I will in due time come and wipe away all thy tears, and remove all thy fears, and put thee in possession of glory. And for the quieting of thy longing desires, and settling of thy impatient heart, remember, it was honour enough unto thee, that I espoused thee unto me, that I entered into covenant with thee, and am become thine, and thou art mine, I loved thee when thou wast naked, deformed, and in thy blood, I found thee poor, and have enriched thee; a miserable captive, and have ransomed thee; I laid down my life for thee, and let out my own blood to cure thee, thou art dear unto me, and precious in mine eye, thou shalt be unto me as the loving Hind and pleasant Roe, and I will delight in thy love continually, and that our joy may be full, I will a while defer our marriage, that thou may be made more beautiful and more pleasing to me, I will remove every spot and wrinkle, all thy sins and the fruits of them both from soul and body, and think not the mean space too long; but consider, that there will be time enough for our embrace in another world, eternity will give thee thy full content. And till then, if enemies defame thee, I will clear thy innocence, if they do thee wrong, I will right thee; if thou lose any thing for my sake, I will abundantly recompense thee, I will be better unto thee then friends, children, pleasures, preferments, I will stay thee with flagons of wine, and com●ort thee with apples; I will refresh thee with the best dainties that heaven can afford, I will not estrange my love from thee, and though thou canst not enjoy me fully, yet we will see one another, and daily speak one to another; thou shalt be as near me as is possible, I will set thee as a seal upon my heart, 
We may with Cynic light a candle at noon day & search for a man that is sick of love, and impatient for want of heaven.  and a signet upon my hand, I will look upon thee and love thee, all the promises contained in the Bible, I make over to thee, and because they are thy portion, I have given thee a heart to study them and peruse them, and all the good contained in them at my coming I will bestow on thee: and whereas malefactors never long for the coming of the Judge, but the innocent who hope to be absolved, therefore I have put it into thy heart to cry, Come Lord Jesus, come quickly.  
Use. And now to wind up all in a brief application. He that waits upon God must stand before him upon these two feet, his patience and his hope; and such as want these graces cannot attend him: and if there were no other motive than the doing of this service, it might be sufficient to persuade us to labour for them. But leaving the particulars, I urge the main duty of waiting upon God.  
1. It is a service wherein all the servants of God in all ages are put together, they must all draw in this yoke: the Jews waited long for the promised Land; and longer for their Messiah Old Jacob upon his deathbed uttered this sentence, 
Luk. 2.25.  O Lord I have waited for thy salvation: Simeon, and many others waited for the consolation in Israel. Some have waited long for health, for employment, for preferment, others have waited for knowledge for pardon, and assurance of God's love; all wait for heaven, and the fruition of God: therefore let none object against it, seeing it is a duty in which all are engaged.  
2. It is a duty highly commended, and shall be liberally rewarded. God is the bestower of blessings, and his wisdom can find the fittest time to give them in; and he that quietly waits, honours God and shall not lose by it: 
Isa. 31.18.  Blessed is the man that waits on God. Every man that prays and seeks cannot wait. We must learn self-denial, else the want of blessings will make us impatient; the longer we wait, the greater will be our reward. 
Isa. 64.4, 5.  It hath not been perceived by the eye, or ear, what things God will give to them that wait for him: and then it follows, Thou meetest him that rejoiceth. God will do great things for such as wait for him, and he will meet them in the mid way: when they think God is not mindful of them, he is coming upon the way with a blessing in his hand. He that waits, is best prepared for deliverance when he mentions it not. A hasty suitor moves the King for a reward of his service, but he sped ne'er the better; for Euripides standing by, and saying nothing for himself, did by his silence obtain that which the other moved for; 
Tu dignus es ad accipiendum etiam non po●ens.  and when the King gave it, he gave this testimony of him, Thou art worthy to receive it, even because thou dost not ask it. Such as are afflicted, should pray to be bettered before they be delivered: every one now would be glad of quiet times, because of trading and their temporal estates, pray to receive good from God by these troubles, and wait for thy deliverance.  
3. If we wait not patiently, we run upon our own danger, the husbandman after he hath sown his ground, yet waits till his corn be come up, 
Lun. 5.7, 8.  till it be full ripe, and will not reap before the harvest. A woman with child desires to go her full time, though she came her burden, and treads many a weary step: yet she would not come before her time, for she knows it would be dangerous to herself and her child. The Church of England is now great, and we hope ere long will be delivered of the goodliest and fairest Child that ever she brought forth: and we have need to be put into a positure of patience to wait God's leisure, 
Isa. 37.3.  till he gives strength to bring forth the Child of Reformation which lies struggling in the womb.   

Errata.  
Pag. 5. lin. 6. for mists are below, read mists blow. p. 11. for is this, r. this is impatience.  
FINIS.