Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 9

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 9

p. 12722 PET. 3.9.

The Lord is not ſlacke concerning his Promiſe, as ſome men count ſlackneſſe: but is long-ſuffering to uſ-ward, not willing that any ſhould periſh, but that all ſhould come to Repentance.

WHERE is the Promiſe of his Comming? that was their Challenge: God hath not forgot his Promiſe; this is their ſatisfaction. He is not ſlacke in any buſineſſe he undertakes; much leſſe in that which ſo neerely concernes his honour, as the making good of his word, the juſtification of his truth, the performance of his Promiſe. He will not put off thoſe that depend upon his Covenant, with dilatory excuſes: but meetes our zealous Prayers at the doore, as they are comming forth to ſollicite his mercifull remembrance. That which ſeemes dulneſſe and ſlackneſſe to our impatient deſires, is rather an argument of his goodneſſe; for the intent of his long-ſuffering is to bring us to Repentance. Thus while the afflicted Righteous thinke God forgets them; wandring ſinners ſhall finde that God remembers them: And it is fit, that the gueſts bidden to the ſame Feaſt ſhould ſtay for their fellowes. Is God content to tarry for their converſion? and doſt thou thinke much to tarry for thy reward? The conſideration of the Divine Patience is a bridle to our prepoſterous haſtineſſe: therefore doth Chriſt deferre his comming, to invite mankinde to Salvation: Therefore hee forbeares to accelerate the laſt day, that the world might have ſpace to provide for their laſt account at that day. When we perceive that he doth accommodate the reſpect of times to our ſafety, and meanes onelyonly our good in this forbearance, we have no cauſe to complaine of his ſlackneſſe. Oppreſſors preſume that God hath no more regard of his Servants, than of themſelves, becauſe they are not viſibly delivered: as the Iewes thought he did not owne Chriſt, becauſe he did not ſave him out of their clutches. But they reckon one way, and God another; and the event will declare which of them was deceived. The Lord is not ſlacke, &c.

The Text moves upon two Poles. Firſt, what God is not; He is not ſlacke concerning his Promiſe. Secondly, what He is; He is long-ſuffering toward us. The former is a Removall of a ſuſpition, the other is a Proofe of a gracious Indulgence. In the negative Propoſition, wee have three Particulars. Firſt, Quid non ſit; The Lord is not ſlacke. Secondly, In quo non ſit, Concerning his Promiſe. Thirdly, Quomodò non ſit, as ſome men count ſlackeneſſe. The affirmative Propoſition appeares to me like Rachel with her two Children, Ioſeph and Benjamin. Firſt, the Patience of God is the Mother,: and the two fruits are, that none periſh, but all come to repentance.

1. The Lord is not ſlack. Tarditas or Slackneſſe is here uſurped for a Vice: for otherwiſe it is laudable, foreign Festina lentè: which is the golden meane betweene thoſe two extremes, of Sluggiſhneſſe, and Precipitancy. Gellius well expreſſeth p. 1273it by the word maturare: according to that of the Poet; Maturate fugam. Lib. 10. cap. 11. Virgil. Aeneid. 1.To Agamemnon was objected foreign, to Achilles foreign: Medium tenuit cunctator Fabius; uſing neither more delay, nor more haſt, than might conſiſt with good ſpeed. Certaine coine of Veſpaſian did ſeeme to hieroglyphicke this; wherein was figured a Dolphin upon the middle of an Anchor. He is Tardy, who negligently pretermits his occaſion: not he that comes not ſuddenly, but that comes not ſo ſoone as he ſhould. As Tobias excuſed himſelfe; My father counteth the daies, Tob. 9.4.Tob 9:4and if I tarry long (that is, one day beyond the limited time) hee will bee very ſory. In this ſenſe muſt thoſe precepts bee underſtood,ddExod. 22.29.Exod 22:29 Thou ſhalt not delay to offer thy Tithes and first Fruits; that is ſtatuto tempore, in due time: for untill then, there is no Slackeneſſe. eeDeut. 23.21.Deut 23:21Thou ſhalt not ſlacke to pay thy Vowes; in thy prefixed times. That is then Slackeneſſe, when we deferre to doe what we ought, when we ought. Let us take a ſhort view of both theſe extremes.

The firſt is a precipitant overhaſtineſſe; which ſo flies Slackeneſſe, that it runs into raſhneſſe; and is ſo greedy of doing, that it omittes to deliberate, either what is to bee done, or how it may beſt bee done. This is like that which the Phyſicians call Predigestion; which doth rather fill the body with crudities and ſecret ſeeds of diſeaſes, than conduce to ſound nouriſhment. There be ſome that care onelyonly to come off ſpeedily, to contrive ſome falſe periods of buſineſſe, and to diſpatch things in a hurry. But it is one thing to contract that which is tedious, by reducing it to a method: another thing, to abridge or huddle up that which is neceſſary and eſſentiall, by an abrupt cutting it off. That which is made ſhorter in the ſeverall peeces, is commonly made longer in the whole. Let no man ſo runne into action, that hee leaves deliberation behinde him. They are too haſty, that will mount into the Pulpit before their wings bee growne: not unlike to Ahimaaz, who would needs be running, though hee had no errand to deliver:ff2 Sam. 18.29.2 Sam 18:29 Let mee alſo runne, I pray thee. But wherefore wilt thou runne, my ſonne, ſeeing thou hast no tydings ready? ſaith Ioab. Howſoever let me runne. And what will he ſay when he comes into the Pulpit? I ſaw a great tumult, but I knew not what it was: a confuſion or tumult of words is all they can deliver. Suddaine and raſh attemps, if they meet not with ſuddaine deſtruction, retreit with ſorrow and ſhame. If we be put out of our way in the beginning of our journey, wee wander all the day.

We cannot charge God with this overhaſtineſſe; for if Hee ſhould be angry ſo often as wee ſinne, and ſtrike ſo often as he is angry, what man could eſcape? It was a big word which Ceſar ſpoke to Metellus, Tribune of the people, when hee violently reſiſted his entrance into the ſacred Treaſurie; knowing hee meant to ſeize upon the monies, there ſtored: Preſume no further, or I will lay thee dead. And when he ſaw Metellus ſomething daunted with theſe words, hee added; Young man, it had beene eaſier for me to doe this, than to ſpeake it. This was but a bravado in Ceſar: the powerfull truth of it onelyonly belongs to Gods; with whom it is as eaſie to kill, as to ſay the word. But our mercifull God is not ſo haſtie: men are long in making any thing, quicke in deſtroying: A citie, which the ſucceſſion of many yeeres hath brought to her beautie, may ſoone be razed and demoliſhed by the enemies fire. OnelyOnly God is quicke in making, but pauzeth upon deſtroying. When he came to queſtion apoſtate Adam, it was in the coole of the day, not in the heat of his anger. Hee that made the World in ſixe dayes, and could have done it in ſix houres, ſpared it above a thouſand yeeres, before the flood came. He allowed Nineveh the reſpite of forty dayes: but who can number the dayes, months, and yeeres, that licentious Nineveh had enjoyed in former times? Yet, as if God were content to ſuſtaine the loſſe and profuſion of all this forbearance, there is an addition of forty dayes. Not longer, leſt they ſhould grow wanton by his patience: nor ſhorter, leſt they ſhould become deſperate by the ſuddenneſſe: But a convenient ſpace; both to preclude p. 1274all preſumption of impunitie, and deſpaire of merciemercy. His patience hath enlarged it ſelfe toward us: that if We ſhould plead with our mother, and ſhee with her children,Hoſ. 2.2.Hos 2:2 and God with both, wee were even ſpeechleſſe. Our unthankfulneſſe hath ſtriven with his Goodneſſe for the Victorie, as Abſalom ſtrove with David; whether the Father ſhould be more kinde to the Sonne, or the ſon more unkinde to the Father: we have beene fatted with his bleſſings, and then ſpurned at his precepts. Could he brooke the innumerable adulteries of this land, the deſperate homicides, the continuall violation of his holy Sabbaths, if hee were haſty? Could he endure our preſumptuous oathes, if hee were haſty? Wee cannot walke in the ſtreetes or fields, but our eares are full of ſuch dreadfull blaſphemies, ſworne even by them that have ſcarce a good ragge to their backes, as if they would ſend up defiance to Heaven, and challenge the Almighty to meet them in warlike armes. With theſe weapons wee fight againſt Chriſt, and our ſelves: theſe have ſcattered our regiments, and ſtrawed the ground with our ſlaughtered corpſes: theſe were the Ordnance, that have played upon our owne ſhips: theſe have croſſed our deſignes: not Dunkirke, not Spaine, not Rome, not Hell, have done us ſo much miſchiefe, as our owne mouthes. It is true that the State may in ſome meaſure cleare it ſelfe, by making good lawes, againſt ſuch wicked lips: but the want of execution fruſtrates all hope of reformation. That the profane ſwearer is euer ſuffered againe to open his mouth, diſchargeth God from all imputation of haſtineſſe: praiſed bee his Patience for evermore.

The other extreme ſlackneſſe, is not incident to the Lord. Though the viſion tarry, wait for it, becauſe it will ſurely come; iiHeb. 10.37.Heb 10:37Yet a little while, and he that ſhall come, will come, and will not tarry. Hab. 2.3.Hab 2:3kkEſai. 28.16.Isa 28:16He that beleeveth, will not make haste, but wait the Lords leiſure. There be men placed high, in the eminent ſeats of Authority, that cannot vindicate themſelves from ſlackeneſſe, when the poore have repaired unto them for ſuccour. Some of them will give, will pardon, will doe Iuſtice, but it ſhall be when they liſt; according to their owne humour, not the others neceſſity: and the oppreſſed Client, that knowes not the Great-ones fits, and moods, and ſeaſons; may ſtarve before that gift comes, and ruine before the Iuſtice right him, and die before the pardon ſave him. Some trees will beare no fruit, except much dung be laid about them: and Iuſtice comes not from ſome men, till they be manured with bribes. Some trees require much watring, and ſome Magiſtrates will yeeld no fruits of equitie, except they be haunted with aſſiduall importunitie. Some trees require inciſion, and pruning, and lopping: and ſome men muſt bee threatned, and intimidated, before they will deliver the fruites of Iuſtice. Some trees require the early and often acceſſe of the Sunne: and ſome men will not bee wonne to doe good without Court-mediation. Some trees muſt bee houſed and kept within doores: and ſome will not open their Favour and Compaſſion, till the ſollicitation of a wife, or a Sonne, or a friend, or a ſervant turne the key. Reward is the motive of one man, and importunitie of another: Feare the incentive of one man, and favour of another: Friendſhip is prevalent with one man, and naturall affection with another: And till a perſwaſion is fitted to their diſpoſitions, they are culpable of Slackneſſe, and regardleſſe of doing any good. They will heare with others eares, and determine by the report of others. But the poore may well anſwer, as that great ſouldier did to Ceſar, when he was put off in the like manner: I fought for Ceſar in mine owne perſon, not by my Lieutenants? therefore I expect that Ceſar ſhould heare my cauſe in his owne perſon, and not by deputies.

But who can challenge God of ſuch retardation? He is indeedllIoel 2.13.Joel 2:13 Slow to wrath, but hemmLuk. 15.20.Luke 15:20 runnes to ſhew mercy. No ſooner doth the penitent ſinner turne his face toward Heaven, but the Divine compaſſion meets him at the firſt ſtep, and entertaines him with peace. He did not ſtay to leavy, arme, traine, muſter, and p. 1275preſent Troupes of Souldiers to overthrow Sennacherib: but hee tooke a nearer way, and in one night, by the hand of an Angell, ſlew almoſt two hundred thouſand of his Army: Here was no Slackeneſſe. Dorham is beſieged, the Prophets ſervant diſtreſſed: a very apparition in the Cloudes ſhall ſecure him: not a ſquadron ſhall be raiſed, and yet the enemy is ſurpriſed: here was no Slackeneſſe. The Midianites invade Iſrael, and are ſuddenly confounded by a dreame:Iudg. 7.Judg 7 Here was no Slackneſſe. Full often hath this Iland beene endangered by forraine invaſions, by inteſtine treaſons: when even in the Article and point of our enemies hope, and of our perill; our gratious God hath ſtepd in with his wonderfull deliverance: I hope here was no Slackeneſſe. If we may beleeve our owne Chronicles, in the raigne of Richard the firſt, before that great famine and peſtilence;Holinſhed in the life of Richard 1. there appeared two Sunnes in the Firmament: which apparition hath eternized that day to all poſterity, nor is the fame of it yet dead. Our times have yeelded as great a wonder; when in ſtead of two Sunnes, two Moones were ſeene in our Hemiſphere at once; the one in the Skie, the other on the Sea: a fatall prodigious Creſcent, whoſe hornes like the hornes of that Ramme in the viſion,nnDan. 8.4.Dan 8:4 ſo puſhed Westward, Northward and Southward, that they ſuppoſed none could ſtand before him: therefore they antichriſtned it, The invincible Armado: yet the Moone above laughed at the Moone below: and as the one hath dominion over the Sea, the Sea got dominion over the other: and that daring Creſcent, like a meteor, wained, and went out. A meteor indeed, made up of ſqualid matter and corruption drawne out by pride and preſumption, diſſolved by the winde in deriſion, and ſo ſcattered in pieces, that nothing but the ſhame and ruines were left to teſtifie, there had beene ſuch a Navy. When they made themſelves ſo ſure of our deſtruction, that they ſhared our Poſſeſſions by lots, and threw dice for our patrimonies, the Lord preſented our unexpected deliverance; here was no Slackeneſſe.

God needs not the tongue of Men nor Angels to juſtifie his goodneſſe, yet he gratiouſly accepts it. Let me therefore give you ſome other ſenſible demonſtrations, to cleare him from all ſuſpition of Slackeneſſe. What an artificiall Hell had thoſe deſperate Traitors deviſed, to blow up the head and repreſentative body of the land? How cloſely did they conſpire, how ſecurely proceed, with what ſacramentall formes did they adjure ſecrecy? Catiline bound his conſpirators with a drinke of humane blood: but theſe wretches ſealed up their Treaſon with the pretious blood of the Sonne of God. The night was theirs, the vault was theirs, the opportunity was theirs, ſilence was theirs, the Pope was theirs, the Divell was theirs: who could diſcover this project but themſelves? Yet even when Faux was giving fire to the Match, that ſhould have given fire to the powder, which ſhould have blowne up Men and Monuments, even the whole State together; our never ſleeping Father prevents him, and diſcloſeth the whole deſigne: here was no Slackeneſſe. Let that day the fift of November, be ever branded with a black coole of miſchiefe.Plutar. in vita Arati. It hath beene obſerved a fatall inauſpicious day in Hiſtory. Among the Grecians it was kept with ſad ſolemnity for the loſſe of noble Aratus, the often preſerver of his countrey. Among the Iewes it was famous for the ſlaughter of Zacharias the Prieſt,Calendar▪ Manlij. who was that day butchered betweene the Porch and the Altar, which fact Chriſt upbraided many yeeres after. Among us, let it never bee forgotten; but inſerted with a Rubricke or capitall letter in every Kalendar; for the Pow-der-treaſon hath added everlaſting infamy to it. It was a danger ever to bee thought upon with horror and ſadneſſe; and a deliverance ever to bee remembred with joy and thankefulneſſe Bleſſed be our God, who without Slackneſſe, did turne our intended funerall into a feſtivall. The Iewes were wont once a yeere to celebrate a Feaſt unto Sorrow, wherein they went barefoote, and with bitter imprecations they curſed Titus and Veſpatian, for the deſtruction of their Citty and Temple. I p. 1276am perſwaded that the Ieſuites, Prieſts, and Papiſts, that have evill will at our Sion, doe ſtill upon every fift of November keepe a feaſt to Sadneſſe, and ſhut up themſelves in their melancholy cells; if not for griefe that this their hopefull plot miſcarried; yet for ſhame (unleſſe they be paſt ſhame) that ever it was attempted. Let their ſorrow encreaſe our joy, let our joy increaſe our thankefulneſſe, to Him that was not ſlacke to deliver us.

We cannot forget our cleare deliverance from that late wofull iudgement of the Peſtilence. How ſorrowfull were thoſe times, when every monethmonth ſwept away thouſands from among us? When a man could not ſet forth his foote but into the jawes of death: when piles of Carcaſes were carried to their pittes, as dung to the fields: when it was cruelty in the ſicke to admit viſitation, and love was little better than murderous. The more ſad and horrible the face of thoſe times looked, ſo much greater cauſe have we to proclaime the mercy of God in our preſent freedome. All the land was afraid of this Citty, now this Citty is clearer than many places of the land. We may now throng together into Gods Houſe without feare, and breath in one anothers face without danger. How gratious was this deliverance! yea how ſpeedy! To abate ſo faſt, as in three moneths to decreaſe from a thouſand a weeke to tenne, yea to none: certainely it was little leſſe than miraculous: when we conſider this, O Heavenly Father, who can accuſe thee of Slackneſſe?

As ſome men count ſlackeneſſe.] It is the madneſſe of vaine man to take the length of Gods foote by his owne Laſt; and to interpret that for a ſlow pace, which is the preciſe opportunity he hath determined for his comming. We muſt be paſſive in receiving Gods ſecret myſteries not active in contriving his wayes. Too many are ready to ſuſpect Gods Power or Purpoſe, to ſuccour thoſe, who in forraine parts groane under heavy preſſures in matter of religion, or are deveſted of their ancient poſſeſſions, and the inheritance of their Fathers; And becauſe hee hath not yet reſtorcd them, nor yet raiſed up ſuch meanes, as in their apprehenſion are likely to effect it: therefore they think that God likes not the cauſe, and beginne to ſtagger in their owne religion at home, as if God neglected it abroad. Wee have attempted ſome deſignes againſt our enemies, to redreſſe our manifold wrongs, by an invaſive warre, the warrant of vindicative juſtice; and have come to the worſt: Shall we therefore challenge God of Slackeneſſe? or our religion of weakeneſſe? God will doe all in due time, that is, in his time,Auguſt. not in ours. The land to which hee brought his people of Iſrael, was their owne land before: they were the right heires to it, lineally deſcended from him, who was the firſt poſſeſſor of it after the Flood: but ſo long were they out of poſſeſſion of it, that they were not able to ſet there Title on foote, nay, they did ſcarce know their owne Title. Why were they ſo long kept from it? was there any ſlackeneſſe in him that ſhould give it?ooExod. 12.41.Exod 12:41 At the end of the foure hundred and thirty yeeres, even the ſelfe ſame day, they went out from the land of Egypt. That was the preciſe time appointed, and the ſelfe ſame day it was accompliſhed: If it had beene deferred a day longer, than they might have accuſed him of ſlackeneſſe. If at any time the Lord delivers us, it is more than he owes us. Let him chuſe his owne opportunity, that ſo freely grants the mercy. Let us tremble to challenge God for that, the fault whereof lies wholly in our ſelves. Let us ſeriouſly examine the cauſes, why that wonted providence ſeemeth now ſo ſlow to helpe us.

1 The principall cauſe is our owne ſinnes: thoſe are the Remor'as, the obſtacles that retard the mercy of God. The Iſraelites aſſault little Ai, and are beaten: what was the reaſon? was Ai, too ſtrong for Iſrael? No, but the ſinne of Iſrael made them too weake for Ai. Dunkirke is a greater ſcourge to us, than Ai, was to Iſrael: what is their ſtrength greater than ours? No, but our wickedneſſe is greater than theirs. When we are croſſed in juſt and lawfull quarrells, we may p. 1277well thinke there is ſome ſecret ſinne unrepented of in us: This though wee ſee not, yet God ſo hates, that he will rather be wanting to his owne cauſe, than not puniſh it. If before wee had put to Sea, about our warlike attempts, wee had penitently cleanſed our hearts, then we might have expected better ſucceſſe. Ioſhua ſees this, rends his cloathes, lies upon the Earth, and mournes, yea expoſtulates,ppIoſh. 7.9.Josh 7:9 What wilt thou doe to thy mighty Name? The Lord replies, Wherefore lieſt thou upon thy face? That he might ſee, God tooke no pleaſure to let the Iſraelites lie dead upon the Earth, before their enemies, himſelfe is taxed for lying all day before the Arke, Get the up Iſrael hath ſinned: he does not ſay, lie ſtill and mourne for the ſinne of Iſrael. It is to no purpoſe to pray againſt puniſhment, untill the cauſe be removed. Though God loves to be ſued to, yet he holds our requeſts, unſeaſonable, till there be care had of ſatisfaction. When we have riſen and reformed ſinne, then we may fall downe for pardon. Victory is ever in the free hand of God, to diſpoſe where he will: and it is no marvell to ſee the dice of warre runne with hazard on both ſides: yet hee tells us plainely the cauſe of all our diſcomfitures; We have ſinned.

One Achan is enough to trouble all Iſrael: a lewd man is a pernicious creature: That he damnes his owne ſoule, is the leaſt part of his miſchiefe: he commonly drawes vengeance upon a thouſand, either by the deſart of his ſinne, or by the infection. The ſame God, who for ten righteous men would have ſpared five wicked Cities, ſometimes will not bee content to drowne one ſinne in the obedience of many righteous. But ſo venemous is ſinne, that one dramme of it is able to infect the whole maſſe. How much more dangerous is it, when it is common. God uſually meaſures the ſtate of any people by the moſt: and though there be ſome righteous, yet the greater part carries both the name and cenſure. Sinnes are ſo much the greater, as they are univerſall; ſo farre is evill from being extenuated by the multitude of the guilty, that nothing can more aggravate it. With Men, commonneſſe may pleade for favour; with GOD it pleads for judgement. Many hands draw the Cable with more violence, than few: The leaproſie of the whole body is more lothſome than that of a part. Wee are all ſtill looking outward upon ſome one eminent and notorious ſinner; concluding that hee is the plague of our Nation, and the ſole cauſe of our ruine: But O vaine man looke inwards, and finde an Achan in thine owne boſome: apprehend, condemne, execute thine owne ſinne. If a Mote be in our brothers eye, our eye is ſtill upon that Mote. We all complaine, and yet adde to the common heape. Redreſſe ſtands not in words; let each man amend one and wee all live. If every one pull a brand from this flame, the fire will goe out alone. A multitude is but an heape of unities: the more wee take away, the fewer we leave. Beginne at home, and take thine owne conſcience to taske: there thou ſhalt finde worke enough: whiles every one cenſures, and none amends, wee all grow worſe. If wee could deduct our owne evils from the evills of theſe dayes; God, the land, and our owne conſcience ſhall finde the leſſe. It is better for us to complaine on Earth, that others offend our Maker, than to howle in Hell, becauſe we have beene of that number. Though we cannot turne the ſtreame, yet let us ſwimme againſt it: It is glorious to have reſiſted, though wee cannot prevaile. Inſenſible ſinners deny that the dayes are evill: but themſelues are the greateſt part of this evill; and but for them we had not ſuch cauſe to complaine. Their owne conſcience ſhall one day racke from their lippes that ſad confeſſion, which Aeneas made of the Trojane miſeries; Et quorum pars magna fui: we have beene no ſmall part of theſe calamities. Sinne makes a Countrey like Ieſabell; whereof nothing will be left but the feete, and palmes of their hands. Inviſible perſecutions be ever the worſt;Ambr. when Satan perſecutes us by pride, by oppreſſion, by malice, by profaneneſſe. Alas, what hope of ſucceſſe can there bee, while ſinnes are the ballaſt of our ſhippes, oathes the p. 1278Ordnance, Pride the Tackling, and ſecurity ſteeres the Helme? Our ſpringtides bring in our Merchandiſe, and the Spring-tyde of our ſinnes will bring in Gods judgements. We cannot complaine that God is ſlacke to ſuccour us, it is well that he is not haſty to confound us. He made man, and yet man ſo degenerated from his creation, thatqqGen. ….7. He repented that he made him. Hee hath crowned this Iland with many bleſſings, yet we may ſo farre provoke him, as to repent him of all his favours. No, but let us with ſpeed turne unto him, and hee will make haſte to helpe us: If wee be not ſlacke in our converſion, hee will not bee ſlacke to give us ſalvation.

2 The next cauſe is our ſlackneſſe to concurre with the meanes of our recovery. For though God made all things of nothing, and can doe all things with nothing; yet hee will have ſomething from us. Doe wee fit ſtill in our ſinnes and ſorrowes, and complaine of his ſlackeneſſe? Would we have him helpe us altogether without our ſelues? Chriſt was able to have done as the Divell bad him, even to have made bread of ſtones, when he had ſo great a number to feede in the Wilderneſſe, but he does not ſo. He askes his Diſciples,rrMark. 6.38.Mark 6:38 How many loaves have ye? Though they were but five, yet ſince they were ſome, he multiplies them, and ſatisfies five thouſand with them. Though he foreſaw, that the augmentation of Gideons Army, would be the diminution of his honour, and therefore diſquantitied his forces, from thirty two thouſand to three hundred; yet a remnant he will have to fight his battells: a remnant of beleevers in Iſrael to make up his Kingdome: a remnant of thy ſoule▪ his ſeede wrapped up ſomewhere, to ſave thy ſoule: a remnant of thy minde, of thy purſe, of thy ſelfe, to deliver thy ſelfe. God is a good Steward of mens contributions, but contributions he will have: he requires a concurrence and cooperation of perſons. He goes low, and accepts of ſmall ſacrifices, a Pigeon, a handfull of Flower, a few eares of Corne: but a ſacrifice he will have. If Chriſtians doe not aſſiſt Chriſtians, if neither our Neighbours of the ſame faith confederate with us, nor wee with them; if wee fight for none, and none fight for us: at laſt, neither we nor they ſhall fight for Chriſt, nor Chriſt for them nor us; but all become a prey to the generall enemy of the Name of Chriſt. Though he be infinitely able to avenge his owne cauſe, yet he requires our aſſiſtance; and when wee have done our beſt, ſtill wee pray with that humble clauſe of acknowledgement; Give peace in our time O Lord, becauſe there is none other that fighteth for us. The honour of this Nation in noble atchievements, hath beene the terrour of enemies, and matter of envy and admiration to the Chriſtian world: what is become of this valour? Is it dead in the heads, hands or hearts of men? In their heads that they know not; or in their hands, that they cannot; or in their hearts, that they dare not, to doe as they were wont? Of that I cannot determine: but this I dare ſpeake, Fidenter, quia fideliter; Plutarch.whereſoever the fruite appeares, the tree is rooted in our ſinnes. The Philoſopher could ſay, A ſhip is a ſhip for ever, if you repaire it, and honour is honour for ever, if you repaire it. But Aliquid fama addendum ne putreſcat: Honour will putrifie, if it be not repaired. The reparation of our honour muſt beginne at the reformation of our lives: Till wee have put our ſinnes to the worſe, wee ſhall never get the better of our enemies. God will not bee wanting to us, if wee bee not wanting to him, and our ſelves. Doe we expect a forward God, while we are a backward people? I may not meddle with perſons, but generally conclude this: It is our ſlackeneſſe to repent of our ſinnes, our ſlackneſſe to amend our lives, our ſlackneſſe to render God ſervice, and the Church her dues, our ſlackeneſſe to comfort the poore in their miſeries, our ſlackeneſſe to guard our owne ſelves, which makes our God ſo ſlacke to helpe us.

3. Another cauſe of the Lords ſeeming Slackeneſſe to deliver us for the preſent, is our ſlackeneſſe to praiſe Him for the Deliverances paſt. Unthankefulneſſe; this is the Witch, the Sorcereſſe, whoſe drouſie Enchantments have p. 1279made us even forget God Himſelfe. If wee forget Him, can Hee be blamed for Slackeneſſe to remember us? Chriſt chargeth us toſſIoh. 15.20.John 15:20 to remember his Words, what He hath ſaid unto us: but how ſhall we remember that, when we forget the good Hee hath done for us? What is become of all Gods Wonders? Whither is the memorie of all his Deliuerances fled? Wee may aske after them as of the Sculpture on Monuments almoſt worne out, or as that inſulting Tyrant did of the Kings of the Nations which he had deſtroyed?ttEſay 37.13.Isa 37:13 where is the king of Hamath, and the King of Arphad? Where is the Memory of 88. or of 605? Neither of theſe have worne out the age of a man, and yet they are almoſt worne out themſelves. Is the Chronicle of that invincible Fleete written in the ſame Element, that the Deliverance was wrought on, Water; ſo that no Tract of the ſtory, nor Character of the divine Hand remaines to bee read? Sure, that Wonder might even fill a Volume, and give life to a ſtory that ſhould outlaſt the World; if our hearts were not drowned in unthankefulneſſe, as that Navy was in the Ocean. What is become of the Gun-powder plot? Hath three and twenty yeares quite extinguiſhed it? Is the Memory of it buried in the ſame wombe where it was begotten, the Vault under the Parliament-houſe? Or is the Record blowne up, though the matter eſcaped? Thoſe Pioners failed in their plot to blow up us, but the Devill ſtill goes on with his plot, to blow it out of our memories. Is the remembrance of our wofull Dearths, choked with our preſent Fulneſſe of Bread? Hath our Health and Iollity put to ſilence all thoſe dying Grones, which the dreadfull Peſtilence rang in our affrighted Eares? Have we forgot the language, which our very Doores did ſpeake; Lord have mercy upon us? Theſe Deliverances abide with us, and is their memory vaniſhed? The grave of Pompey had not ſo much as an Inſcription, to diſtinguiſh the duſt of his victorious body from ignoble ſtaines and cowards; or to ſignifie, Here lies Pompey. And have theſe times, theſe once glorious times, no difference in our remembrance or eſtimation; Shall they lie promiſcuouſly raked up in the duſt of time, without any monument ſet ouer them, to tell they once were?

When Saint Paul reprehended the Galatians, uuGal. 4.10.Gal 4:10for obſeruing dayes and moneths, and times, and yeares: when hee forbade the Coloſsians all criticall, Indicatory dayes:xxCol. 2.16.Col 2:16 Let no man judge you in reſpect of a holy day, or of a new moone, or of a Sabath: he did not intend to take away all conſideration, all diſtinction of dayes: though hee remoue them from being of the eſſence of our ſaluation: yet hee leaves them for aſſiſtances, and for the exaltation of our deuotion: to fixe our ſelues at certaine periodicall and ſtationary times, upon the conſideration of thoſe benefits, which in thoſe daies the Lord hath beſtowed upon us. When in ſuch a day we conſider ſuch a Deliverance, and upon another ſolemne day are occaſioned to remember ſuch a Bleſſing; we may the better judge our ſelves, how theſe things have wrought upon us, and diſpoſed us to a ſpirituall convaleſcence. Out of the common heape God hath choſen ſome, andyyEccleſ. 33 9.Sir 33:9 made them high daies and hallowed them. The ſeverall companies in this City have (at leaſt) their annuall Feaſts; which want no ceremonious formes to ſet them forth: eſpecially the Pulpit muſt doe them grace, and the firſt diſh is a Sermon. I cenſure not that, but this I would have; that thoſe times, whoſe memory ſhould be precious, might bee better obſerved. Thoſe two great Feaſts, Eaſter and Whitſuntide, may have ſome obſervance: But one day is not enough to celebrate either of theſe ineſtimable benefits, the Reſurrection of Chriſt, and the Miſſion of the holy Ghoſt: therefore the Church thought good to joyne with each of them two others; and of what eſtimation are they among us? Even of ſuch, as if they were ordained to play in, not to pray in. Can wee meditate too much on thoſe bleſſings, that give ſo little honour to that double paire of attendants, ordained to wait upon thoſe ſolemne Feaſts? There be divers other, inſtituted upon particular occaſions, which we paſſe by, and ſcarce give them ſo much as the courteſie p. 1280of the day: wee minde no annualls or yearely Feaſts to keepe them up; but in ſtead of a mention, there is a blanke; and a ſolemne ſilence, in ſtead of an Anniverſe. But why ſhould the maine Deliverances of the Land, not be diſtinguiſhed from the common heape of daies piled up in the Almanacke? Certainly, hee hath neither zeale to Religion, nor love to his Countrey, who doth not on thoſe dayes binde the Sacrifice with cords to the Hornes of the Altar, and ſend up to Heaven ſome Incenſe of thankes. Why ſhould God remember us for the future, that have forgot the former? Can nothing but new miſery put us in minde of our old Preſerver? When a ſtubborne Delinquent, being committed, was no whit mollified with his durance, but grew more perverſe than hee was before, one of the Senators ſaid to the reſt; Let us forget him a while, and then he will remember himſelfe. If our God ſhould deale ſo with us, if hee ſhould forget us a little, our owne calamities would teach us to remember both Him, and our ſelves. He that dwelleth in the Heavens, looked downe upon us, let us looke up to Him: Since by his Mercy wee live and breath, let us live to breath praiſe and thankſgiving to his bleſſed Name.

4. The laſt Cauſe, is our Slackneſſe to repent of our iniquities; and why then ſhould God haſten our Deliverance?aaIon▪ 3.5.Jonah 3:5 Niniveh upon the firſt ſummons, did not onelyonly faſt, and mourne, and humble themſelves, and turne from their wickedneſſe; but they did all this preſently, without delay: It is our duty to turne firſt; Doe we deferre this, and complaine of God Slackneſſe? Would we binde God to our times, and have our ſelves free? All times are his, there is not a moment we can call ours:bbAct. 1.7.Acts 1:7 Though it bee not given to us to know the times and ſeaſons: yet we know there is a time and ſeaſon given us; which if we neglect, we forſake our owne MercieMercy.

Concerning his Promiſe] The Promiſe here meant, is the ſecond Comming of Chriſt: and becauſe this is not done ſuddainely, and ſo ſoone as they brag, they would have it: they arme themſelves either with Infidelity, that there is no ſuch matter, that Hee will never come at all: or at leaſt, admit of a wanton ſecurity, that it will be long enough ere Hee doe come. But whither they wrangle, or dreame, Chriſt is not ſlacke concerning his Promiſe, and he will come ſoone enough to their coſt; when they ſhall ſee Him with feare, whom they would not receive with Faith. But to leave them in their deſperate unbeleefe, it it ſatisfie us, thatcc2 Cor. 1.20.2 Cor 1:20 all the Promiſes of God are Yea and Amen: ddHeb. 10.23.Heb 10:23Hee is faithfull that hath promiſed: eePſalm. 111.9.Ps 111:9He hath commanded his Covenant for ever; holy and reverend is his Name. Men are not ſo faithfull: firſt, ſome will promiſe what they cannot doe; as the Devill proffer'd kingdomes to Chriſt,ffMatth. 4.9.Matt 4:9 when he had none upon Earth, onelyonly one in Hell. Secondly, ſome promiſe what they can, but meane not to doe; as theggGen. 34.13, 23.Gen 34:13Gen 34:23 Shechemites did to the ſonnes of Iacob, and the ſonnes of Iacob to the Shechemites; when they meant on both ſides to deceive one another. Thirdly, ſome promiſe what they meant for the time, and afterwards recant; ashhGen. 29.19.Gen 29:19 Laban promiſed Rachel to Iacob, and gave him Leah. Fourthly, ſome promiſe what they doe give, but unwillingly; asiiMar. 6.26.Mark 6:26 Herod did not deny Iohns head, but hee was loth to grant it. Fifthly, ſome promiſe, and willingly performe; yet together with truth of performance, they are ſorry for their promiſe; as Ioſhuah dealt with the cunning Giheonites. But theſe infirmities are ſtrangers to the nature of God, whokkPſalm. 105.Ps 105 will remember his Covenant to a thouſand generations even for ever.

1. Here is matter of imitation; if wee bee the children of our heavenly Father, we muſt (after his Example) make good our promiſes, or we cannot aſſure our ſelves that wee are no Baſtards. Though wee performe with our loſſe and prejudice, there may bee no retraction of a lawfull promiſe.llAct. 5.3.Acts 5:3 Peter in effect, ſo pleaded to Ananias; The inheritance was thine, thou needeſt not have ſold it: being ſold, the money was thine, thou needeſt not have parted with it: but promiſing all, and retaining part, thou haſt lied to the Holy Ghoſt. Iſrael enters into a p. 1281league with Gibeon, and bindes it with an oath: within three dayes they finde the deceit: may they not now violate their promiſe? Fraudulent conventions oblige not; God hath forbidden all league with the natives; and Iſrael had put in a direct caveat of their vicinity: why then does Ioſhua hold himſelfe bound to his covenant? There is no truſting to ſhifts for the eluding of promiſes: we muſt faithfully performe, what we have raſhly promiſed.

2 Here is matter of faith; ſhall wee not beleeve the promiſe of God? Hath the Maker ſpoke it, and will not the creature beleeve it? The Almighty hates to be diſtruſted, and accounts infidelitie ſo much a greater ſinne than others, as he magnifies his mercy above all his workes. He that will not take his Word for good, ſhall feele his ſword for evill. Impotent man holds it a diſgrace, not to be credited; and will he that is eternall truth, put up ſuch an indignity? So neare is unbeleefe to Atheiſme, as the Word of God is to the nobleneſſe of his owne Majeſty. It was a ſweet ditty of the Pſalmiſt, Bonum eſt confidere in Domino, It is good to truſt in the Lord: Good in reſpect of him, and good for us. Firſt, it is our owne good, and that we are enabled to truſt him, is more of his mercy, than that we doe truſt him, can be merit in our fidelity. Our goodneſſe reacheth not up to him, but his goodneſſe reaches downe to us, in filling our hearts with confidence in him. There is nothing in all the world that can worke our hearts to ſo comfortable and unconquerable a reſolution, as our repoſall upon God.mmPſal. 125.1.Ps 125:1 They that put their truſt in the Lord, are as Mount Sion that cannot be moved. Faith can remove mountaines, but the mountaines that are raiſed on faith, can never be removed. Secondly, it is good in reſpect of God: for it is one of the beſt pieces of his glory, to be truſted unto: as Ioſeph held, when Potiphar truſted him with all, that he could not doe him a greater honour. The glory of God is ſo precious to him, that he will not part with it to any other. What other things does not he impart willingly? Being, Life, Knowledge, Happineſſe and ſuch bleſſings, are originally, eminently, eſſentially in God: yet Being, hee gives to all things; Life, to many things; Knowledge to ſome kinds of creatures, and Happineſſe to ſome of thoſe kindes: only his Glory he reſerves to himſelfe. Riches he gives to his very enemies, and ſo gives them to others, that hee keepes them not at all to himſelfe: but hee will not endure his Glory to bee communicated to Man or Angell; not to the beſt gueſt in Heaven, much leſſe to the worſt droſſe on Earth. Our beleefe is a part of his glory, and ſhall wee nor doe him that juſtice, as to give him his owne? Him let us eſteeme above all, to him let us look up in all, on him let us depend for all, from his goodneſſe and mercy let us acknowledge all, in him let us delight with contempt of all; and this is the confidence we owe our Maker.

3 Here is the ground of hope, even in the midſt of delay. The deferring of our deſires muſt not diſcourage our Faith: it may bee God hath long granted our requeſt, ere wee ſhall know of his grant. When God ſhall finde patience mixed with faith in his Clients, the Cauſe ſhall goe well with them. In the fervour of their expectation, he may hold them off: but when they leaſt thinke of it, and have forgotten their owne Suite, hee gratiouſly condeſcends. Zachary a long time failed of a ſonne, for all his prayer; but when he had even forgotten that prayer, he had a ſonne. The Angell brings him good newes; Thy prayer is heard. When did hee make this prayer? Hee was growne old,Luk. 1.13.Luke 1:13 and h…d given over all hope of a childe; ſo that this requeſt was paſt over many yeeres ſince. Yet God had laid it up all this while; and when Zachary leaſt lookes for it, brings it forth to effect. The Word of that God muſt needs bee ſure, who is ſo often better than his Word. God is infinitely free, yet his owne promiſe binds him: He can owe us nothing, except hee ingage himſelfe, and that ingagement is debt: Can we diſtruſt him to give us that he haht promiſed, who gives us ten thouſand bleſſings which he never promiſed? The favours of God, though they p. 1282bee moſt free, have a price ſet on them, and require a rent to bee paid for them. Faith is the price, and the rent is thankefulneſſe. Crede, & fruere that is the price. Gratus eſto, & beatus eſto; that is the rent. There can be nothing eaſier than hee requireth; there can be nothing richer, than he giveth. O God, that undeſerving man ſhould grudge, to returne thee ſo little, for ſo much!

4 Here is matter of Obligation to us; for if we expect God ſhould performe his promiſes to us, we muſt be carefull to keepe touch with him. Our promiſe in Baptiſme obligeth us to his Service; have wee never broken this holy Covenant? If there bee any ſo prophane, as to pretend that that promiſe was onelyonly made by proxey: and a contract made by a Virgin in her childehood, doth not binde her to the betrothed husband: yet what beggers daughter, eſpouſed to a hopefull young Prince in her nonage, will refuſe that match when ſhee comes to yeeres? ſhall the miſerable ſoule of man diſdaine marriage with the glorious Sonne of God? But didſt thou ever receive that other Sacrament. There was thy voluntary conſent to that former vow: a repetition, a conſummation of thy plighted faith. Sinners that we are, have we kept this promiſe? Have we done all for God, and nothing for Sathan? Did we never confederate with the fleſh. nor take part with the world? See have three enemies, and againſt them wee have ſworne reſiſtance: we have but one King, and to him we have ſworne allegiance. If wee keepe faith with our King, he will ſave us: if we revolt to thoſe enemies, they will confound us. Yet for one act of duty performed to our King, we have done three thouſand ſervices for thoſe three enemies: Is this to keepe our promiſe? Chriſt died to give us life, theſe live to give us death; and yet ſhall we caſt of loyalty to our Soveraigne, and deſperately put our ſelves upon the mercy of Traitors? Is this to performe our promiſe? The fleſh workes upon the world, the Divell workes upon the fleſh, the conſcience workes upon all three, and God workes upon all foure: If we leave Chriſt, and cleave to theſe abjured rebells, all theſe ſhall convince us of forſworne apoſtacy. Forſake thee O Saviour, the moſt graceleſſe ſinner denies it: But as a cowardly Ancient, that ranne away from the battel; afterward perceiving the victory to fall on his ſide, when hee had returned home and there boaſted: I bore colorus for my King and Countrey; another replied, but you never ſtroke blow for your King and Countrey: So many beare the colours of Chriſt, that will not ſtand one ſtroke for Chriſt.

Nor is this fidelity onelyonly due to God, but to our Neighbour. He that is not faithfull to God, will never be true to man: and he that is not faithfull to man, was never true to God. Promiſes flie up and downe like chaffe, raiſ…d with every breath of winde: but performance is the good graine that lies cloſe in the floore. The tongue is a nimble member, and good words are cheape; but performance is an action, and it troubles a man to doe. He may lie in bed and promiſe, but he muſt riſe up to doe. One Sonne plainly told his Father,nnMat. 21.30.Matt 21:30 I will not goe, but he went: the other promiſed to goe, but he went not. Some doe and ſay not, but a thouſand for one ſay and doe not. Promiſes are like ſome Princes ſervants; when a ſtranger comes to the Court, he ſhall ſee aboundance of them: but performance is like the Prince himſelfe, who keepes ſtate, and ſeldome comes into the publike eye. Nor unlike ſome great mans policy, who had two cheſts; the one he called Promiſe, the other performance: the former was eaſily opened, the other was lockd and barred: to the one hee ſent all his Clients and Sutors, and there they found Hope: Betwixt his Promiſe, and their Hope, being long deluded; they reſolved to ſurpriſe that other cheſt, and breake it open, but he told them plainly, that that cheſt could never be unlocked without one ſingular key, which he called Neceſſity: implying that men promiſe with facility, but they will not performe except it bee for neceſſity. It is reported of Antigonus, that he never denied any ſuite that was asked; but withall he never did performe any thing that hee granted. In promiſing the Beggar may bee as p. 1283rich as the King: and without performing, the King may bee as poore as the Beggar. The one is willing and not able, the other is able and not willing: the former is in want, but the latter is in fault. Cujuſquam eſt promittere, Sen. lib. de Morib.honesti ſolius praeſtare. Failing of promiſes, of friends makes enemies: hee that held thee his friend for thy faire grant, for illuding his truſt becomes thine enemy. Let no man ſo demeane himſelfe, as by his owne deſert to procure hatred. Every lawfull promiſe made to God or man, is written in Heaven; while wee performe not, our ſcore runnes on: and what we doe not pay while wee live, we ſhall bee forced to pay for ever when wee are dead. O then let us mend our pace, and God will mend his: if we be not ſlacke concerning our promiſe, to ſerve him; he will not be ſlacke concerning his Promiſe to ſave us.

But is long ſuffering to us ward.] I know not whether I ſhould more wonder at mans perverſeneſſe, or at Gods patience. The more that Divine goodneſſe ſuffers, the more this wickedneſſe of duſt and aſhes preſumes: and it is long before▪ the fury of the one, can provoke the lenity of the other.ooRev. 3.20.Rev 3:20 I ſtand at the doore and knocke. Hee ſtands at a mortall doore, whoſe ſeat is in the Heavens: and knockes at the gate of ſinnefull duſt, to whom the everlaſting gates of glory willingly open. He ſtands calling, while we ſleepe unregarding: he knockes in love, while we are ready to returne him knocks for his love. Hee is worthy to come under our roofe, but our roofe is not worthy to receive him, and doe wee not open? If we knocke in prayer, he opens in pitie; and when he knockes in compaſſion, ſhall not we open in duty? Hee ſtands, yea how long hath hee ſtood? How many grievances of attendance hath hee digeſted, without withdrawing his foote? Me tuo long as pereunte noctes, Lydia dormis. Hor. Carm. lib. 1. od. 25.As if that immortall lover did court the ſoule of a ſinner: In medi… pace quid armatimes, quid faceres hosti, quae ſic excludis amantem? Tempora noctis eunt, excute poſte ſeram. Ovid. Amor. lib. 1.What meane thy barred gates in the time of peace? what courteſie wouldſt thou afford an enemie, that ſheweſt ſo little kindneſſe to a friend? The night paſſeth away, andppCant. 5.2.Song 5:2 My lockes are wet with the dew of Heaven. Open unto mee, my faire one: qqMat. 21.5.Matt 21:5Behold thy King commeth unto thee: A King, no common perſon: Thy King, no forrein Prince: commeth to thee, not againſt thee: meeke and humble, not with troupes of armed ſouldiers: alone unaccompanied, ſave with his inſeparable love. How unſpeakable is this patience? when he is angry, doth he preſently ſtrike? No, but like ſome noble warriour, that hath laid ſiege to a renowned Citty, viewing the goodly buildings, conſidering the number of infants and innocents, having no delight in blood; out of his owne heroicall diſpoſition, ſends a Herald with the proffer and conditions of peace. All courſes are to bee tryed in warre, before the ſword bee bloodied. Theodoſius never ſmote a citty till after tenne dayes ſiege, with the offers of mercy: but God allowed Niniveh forty dayes to make their peacerrDeut. 20.10.Deut 20:10 It was the rule of his law, when they had beleaguered a City, firſt to proclaime peace unto it. It was the order and practiſe of his Goſpell, when they approached any houſe, firſt to ſay,ſſLuk 10 5.Luke 10:5 Peace be to this houſe. ttMat. 1….21.Matt 1:21Great workes were wrought in Chorazin, before the ruine came.uuPſal 95.10.Ps 95:10 He ſpared his rebellious people forty yeeres: but how long hath he ſpared us? He lent not our forefathers ſo much time before us: his mercy ſtrained it ſelfe for ſixe yeeres, and then perſecution and ſuperſtition broke in among them. We have had Evangelium pacis, and pacem Evangelij, The Goſpell of peace, and peace with the Goſpell, continued amongſt us through the raignes of three gratious Soveraignes, threeſcore and tenne yeeres: yet as if the commonneſſe hath quite taken away the ſenſe of the bleſſing, wee eſteeme it like the Aire, cheape, becauſe there is enough of it, whereas nothing is more pretious and nearer to life. Hee is long ſuffering towards us.

But that it may not ſeeme loſt time to rove in generals, let mee point at particulars: God is long-ſuffering toward thee, and me, and every one. How often, p. 1284and how juſtly, might Hee have taken thee away in the midſt of thy ſinnes? Why is not the Adulterer with his Harlot, like Zimri in the armes of Cosbi ſmitten in the act of their Luſt? Why are not their ſoules ſent coupled to the fire of torment, as their bodies were undivided in the flame of uncleanneſſe? While the mouth is opened to ſweare and blaſpheme, Why is it not inſtantly filled with Fire and Brimſtone? While the Homicide is killing another, Why is not Satan permitted to kill him? When the Drunkard fals into his dead ſleepe, Why is hee ſuffered to wake againe alive? Why doth not the extorted Bread of the poore, choke the Oppreſſor? And the Houſe fall upon the head of the Traitor? Why is not he carried quicke into Hell, that is the Plague of all Chriſtendome? There is no anſwer to be given but this; The Patience of God is greater than the Wickedneſſe of man.Pſalm. 7.12. Eſay 42.14.Ps 7:12Isa 42:14 Yet let not ſinners preſume: Sera venit, ſed certa venit vindicta: the ſilent Iudge will at laſt ſpeake home: Tuli, nunquid ſemper feram? The higher the Axe is lifted up, the deeper it cuts: a water-courſe ſtopped and repelled, breakes forth at the opening with greater violence. The Elephant ſuffers many injuries of the inferior beaſts; but ware patientia laeſa; being too farre provoked, his revenge is more extreme, than his Patience was remiſſe. God is not eaſily provoked by our ſinnes, Hee is eaſily pacified by our repentance. Chriſt ſuffred infinite much, yet He was not long in ſuffering: but for that ſhort ſuffering of his Sonne, God is long-ſuffering towards us, all that be in the ſmae Ieſus.

How well may this unmatchable Precedent teach us all the Doctrine of Patience! It is the peculiar of Chriſtians: in others Miranda, potiùs quàm laudanda: as Saint Augustine ſpeakes of Raſis killing himſelfe: it was Magnè, potius quàm benè factum: It was bravely done, it was not well done. There bee ſome that ſuffer againſt their wills; which wee call Patience perforce: they would revenge, if they could. Saint Iohn cals it, The Patience of the Saints: they are ſure to ſuffer: the richeſt Veſſell is in moſt danger of the Pyrate, the full Barne of the Theefe: Of all men, Chriſtians have moſtxxHeb. 10.38.Heb 10:38 need of Patience: and they beare injuries, not robore Socratico, ſed Christiano. There be three Exerciſers of our Patience; God, Man, Satan: A proximo damna, ab adverſario tentamenta, a Deo flagella ſustinemus. Patience for theſe returnes, to Satan hate and reſiſtance, to Man love and bleſſings, to God humility and thankes. In reſpect of God; it kiſſeth the ſtriking Hand: there can bee no more forcible motive to Patience, than the acknowledgment of a divine Hand in our ſufferings. It is fearefull to be in the hand of an Adverſary, but Who would not be confident of a Father? Yet in our fraile Humanity, Choler may tranſport us from the remembrance of Nature: but when wee feele our ſelves under the Diſcipline of a wiſe God, that can temper our afflictions to our ſtrength, to our benefit, who would not rather murmur at himſelfe for ſwarving toward Impatience? Iſrael cries out for water; Moſes ſeekes to quench their thirſt with this contentment;yyExod. 17.2.Exod 17:2 God hath led us hither. If the ignorance of their guide had miſled them, or they had fallen by chance upon thoſe drie Deſarts; though this were no remedy of their griefe, yet it might have been ſome ground of their complaint. But now they ſee, that the Providence of God hath brought them into this want; and ſhall not hee as eaſily finde the way out? Yet thoſe ſturdy Iſraelites murmur, and will not have their thirſt quenched with faith, but with water. But Non merebitur miſeridiam, Origen.qui iraſcitur ad poenam: Be patient, this is the way ad priſtiuum ſtatum revocari: In reſpect of man, Patience concludes; that Bonus non fuit, qui malos tolerare recuſavit. If thou wouldſt have all nocent creatures deſtroyed, Quid fiet de te, What would become of thy ſelfe? Beare with them, their Maker beares with thee? For the Divell, Carnem macerarepotest, non patientiam: he may hurt the Saints, but not the Patience of the Saints. Saint Gregory ſaies of Iob; Quot patientiae voces in divinam Laudem percuſſus reddidit, tot in Diabolum jacula p. 1285interſit; & multò graviora, quàm ſustinuit, inflixit. Satan cannot ſo much vexe us with ſufferings, as we vexe him by our Patience.

aaIam. 1.4.Jas 1:4Let Patience have her perfect worke] Shee muſt have opus, ſome worke to doe: this muſt be Opus ſuum, her owne worke, proper to her nature and office: and it muſt be opus perfectum, without imperfection. Firſt, Patience is not idle, but ever working: operatur patiendo, and patitur operando: an active paſſion, or a paſſive action; whereby ſhee worketh, not ſo much her owne extrication out of troubles, as equanimity of ſoule to their eaſier portage. Secondly, ſhe hath opus ſuum; for ſhee lives as an Hebrew with Canaanites in her company, that will bee prickes in her ſides, and thornes in her eyes. No neighbourhood is able to make the Serpent and the Woman, the curſed ſeed of the one, and the bleſſed Seed of the other, ever to agree. One bloud, one belly, one houſe, one education, could never make Cain and Abel accord, Iacob and Eſau, Iſaac and Iſmael at one. Here is then worke for Patience, Let us ſee the worke of Patience. Temperance hath her worke; that the indulgence of the throte may not bring miſchiefe upon the ſoule. Prudence hath her worke; that perils may bee prevented by foreſight. Fortitude hath her worke; that a good cauſe bee not loſt by a baſe feare. Iuſtice hath her worke; that neither injuries done by our ſelves, nor the want of relieving the poore from injuries done by others, ſtand up againſt us at the laſt Audite. Chaſtity hath her worke, that the bodily uncleanneſſe may not defile the conſcience. Charity hath her worke, to feed the hungry, and comfort the miſerable. Repentance hath her worke, to waſh the ſoule from ſinnes in a bath of teares. Innocence hath her worke, that no wrong be offered: And Patience hath her worke: that much wrong be quietly ſ…ff red. This is her worke, to turne neceſſity into a vertue; for ſhe onelyonly can put evill to good uſe. She will not dance attendance to the humours of ſinfull greatneſſe: b…t waites at the gate of Heaven without wearineſſe; and is ſtill knocking at that doore, which ſhee never ſaw opened. Tantò omnibus faelicior, quantò ſe ferre potest patientibus miſeriorem. Thirdly, this worke of Patience muſt bee perfect, and that. Firſt, Reſpectu conditionis; hearty and ſound. Integrity is the perfection of all graces, ſo of patience. I dare not commend the ſoundneſſe of that which invites ſorrow, and proſtitutes it ſelfe to unneceſſary troubles.bb1 Cor. 7.21.1 Cor 7:21 It is not patience, to off…r thy ſelfe into bondage when thou maiſt bee free. That is right Patience, Pate contra quod libeat, non praeter quod liceat. Secondly, Reſpectu durationis; to quit the field,Bern. before wee have got the victory, is to loſe all the former benefit of Patie…ce.ccMatth. 10.22.Matt 10:22 Hee that endureth patiently to the end, ſhall bee ſaved. Thirdly, R ſpectu extentionis; it muſt bee of a great latitude, for many are the troubles of the righteous. It is bootleſſe to vanquiſh one croſſe, and ſinke under another. Patience muſt bee univerſall, enduring all things, and going with the ſame minde to the ſhambles as to the fold.dd2 Cor. 6.4.2 Cor 6:4 Our approbation is in much Patience. Thoſe are counterfeit graces, that higgle with their duties; that ſtint themſelves, and make their owne matches with God. It is not Faith which ſaies, Thus much I will beleeve, and no more: Sound Faith beleeves the whole Word of God. It is not Charitie which ſaies, I will love one man, and not another: True Charity loves all in Ieſus Chriſt. It is not Repentance that ſaies, I will be ſorry for this ſinne, and not for that: Hearty Repentance doth mourne for all ſinnes. It is not Obedience that ſayes, I will keepe this Commandement, and not that: Right Obedience hath reſpect to all the Commandements. It is not Patience that ſayes, I will beare this ſorow, and not that: I will endure ſo much and nor more. Perfect Patience reſolves to ſuffer any thing for Ieſus Chriſt.

Virtus ſine patientia vidua est; All vertue is a widow without Patience. The Apoſtle in the behalfe of God, promiſeth eternall life, to themeeRom. 2▪7.Rom 2:7 that by patient continuance in well doing ſeeke for glory: As if wee could not come to Heaven by well doing, without Patience in well doing. Faith without Patience is but precipitancie: p. 1286Zeale without Patience is but furie: Hope without Patience is preſumption: Humilitie without Patience is dejection: Charitie without Patience, fils the veſſell with Milke from her breſts, and then kickes it downe with her heeles. Patience to the Soule is as Bread to the body, the ſtaffe of either the naturall or ſpirituall life: we eate bread with all our meates, both for health and relliſh; bread with fleſh, bread with fiſh, bread with brothes and fruits: Such is Patience to every Vertue, we muſt hope with Patience, and pray in Patience, and love with Patience, and whatſoever good thing wee doe, let it bee done in Patience. When our eyes be wearied with any other colours, wee ſeeke to refreſh them with greene: in all our troubles we refreſh our ſoules with Patience. Vertue is faire, rich, and lovely; but beſet with many difficulties; wee can n…er get nor keepe her without much Patience. Saint Paul would never have gloried in his tribulations, but for his Patience. The devill implied ſo much in his challenge to Iob: God commends him for a perfect and upright man, fearing the Lord, and eſchewing evill: Satan grants all this, but queſtions his Patience: therefore hee doth good, becauſe nothing but good is done to him: but doe thou croſſe him a little,ffIob 1.11.Job 1:11 and he will curſe thee to thy face. Strip him of his Robes, and clothe him with ulcers; and ſee what hee will doe then. This was the foreſt tryall: had Iob kept his Righteouſneſſe, his Innocencie, his Integritie, his Fidelitie, and feare to ſinne, and loſt his Patience, he had loſt the day: but keeping that ſound, the old Serpent ſtinkes away with ſhame, confeſſing a feeble man too hard for him. It was not ſo much what Chriſt ſuffered, as with what Patience he ſuffered, that did nobilitate the merit of his ſufferings. Admit an Apologue: Foure Graces were walking together, Zeale, Iuſtice, Temperance, and Patience: three other Vertues meet with them, Innocencie, Hoſpitalitie, and Meekeneſſe: while Patience went aſide ſome little way, the other ſixe conferred about the ſuper-eminence of their owne worth. The argument grew ſo hot, that words were ready to beget blowes: Zeale out-faceth Innocencie, Iuſtice trampls upon Meekeneſſe, and Temperance threatens to turne Hoſpitalitie out of doores. But on the ſuddaine ſteps in Patience, and there ends the quarrell. If the vertuous may fall out, much more ſinners: but the matter will ſoone be compounded, if both ſides admit of Patience. This is one of thoſe Graces, that is never ſeene but in diſtreſſe: Valour and Fortitude is not knowne, while there is no enemie: Repentance appeares not, till we have ſinned: nor is Patience viſible to others, or ſenſible to our ſelves, till we are exerciſed with ſufferings. Theſe vertues in the time of miſeries and exigents ſhine brighteſt, as the ſtarres doe in a darke night. But it is time to ſhut up this point: My argument is Patience; make me the firſt Object of it: if I have beene tedious, digeſt it with your Patience.

Not willing that any ſhould periſh.] There is no man that hates the Effect of his owne worth: If the Painter have drawne a counterfeit, or limmed the reſemblance of a Creature, hee regards it as the Effect of his owne curious art. If a man begets a Sonne, hee is tyed in Affection to him by the bond of Nature. If a Preacher convert a profligate, and beget a Soule unto Chriſt; hee loves him in a higher degree of Relation, than thoſe of Art or Nature; even of Grace. And will the moſt wiſe and good Creator of all things, hate the workmanſhip of his owne hands? No, The Lord hateth nothing that he hath made. There is ſomething in the Creatures he hath made, which he hateth: but the Creature it ſelfe, as it is a Creature, hee loveth. Our weakeneſſe doth often faile to diſtinguiſh Inter virum & vitium; ſo we hate the man together with his vice, whereas we ſhould hate the vice, and love the man. But God can diſtinguiſh betwixt the metall which is his, and the droſſe of the metall which is not his: hee rejecteth the droſſe, but he wiſheth well to the metall. If a mans wife bee an adultereſſe, he puts her away, becauſe ſhee then ceaſeth to bee a wife: but if ſhee repent, God doth not put her away, becauſe ſhee does not ceaſe to be p. 1287a woman. Adulterie may make her no wife, Death it ſelfe cannot make her no Creature. Both God and her husband deteſt her ſinne; yet God doth, and her husband ſhould love her Soule.

But if God bee not willing that any ſhould periſh, how then doe any come to periſh? Can they periſh againſt his will? Shall any bee loſt, whom hee will ſave? I might anſwere this Objection, that the queſtion here is not concerning Gods ſecret will; but ſo much of it as is revealed to us in his holy Word, whereby he affords meanes of Salvation to all, declaring himſelfe not willing that any ſhould periſh. But let us ſoberly examine this point: for Scripture ſeemes to contradict Scripture.gg1 Tim 2.4.1 Tim 2:4 God will have all men ſaved, and come to the knowledge of the Truth: And here, he is not willing that any ſhould periſh, but that all ſhould come to Repentance. On the contrary,hhRom. 9 18.Rom 9:18 Whom he will, he hardneth: and,iiExod. 7.3.Exod 7:3 I will harden the heart of Pharaoh. Is the Spirit divided? If Truth be againſt Truth, how can it ſtand? Who will harden? That God which is rich in goodneſſe, whoſe MercieMercy is above all his workes, will he? He which is grieved for our offences, and willeth not the death of a ſinner, will he harden? And of all places, the Temple for his holy Spirit to repoſe in, the Exchequer and Store-houſe for all his Graces; will hee harden the heart? He ſaies, he will: yet dares the blaſphemous ſinner rub his filthineſſe on that immaculate puritie of his Maker? Does he live by his MercieMercy, and yet charge him of injuſtice, making it the midwife of ſo foule a progenie? Evill could never be the childe of goodneſſe, nor can ſinne (ſo baſely deſcended) lay claime to omnipotencie. Doth pure water, and puddle, flow immediately from the felfe-ſame ſpring? or light and darkeneſſe from the ſame Sunne? How then comes it to paſſe? Conſider with me theſe Poſitions.

1. The Devill was Primitivus peccator, and ſinned from the beginning. From him,Ioh. ….44. ſinne firſt boiled up, as out of the maine ſea: being thence derived to Adam, it ariſeth as out of a ſpring: from the ſpring, it is reſerved in Nature, as in a Conduit: from Nature, it is conveied to concupiſcence, as by a Pipe: and from thence doth flow all the miſchiefe and wickedneſſe, that is in the life of man. Thy destruction is of thy ſelfe.

2. The Eternall Decree of God is unſearchable: To love his Children, and neglect his enemies, can neither impaire his MercieMercy, nor impeach his Iuſtice. But why he ſhould love this as his Childe, and neglect that as his enemie; Nec poſsibile est comprehendere, nec licitum investigare; is beyond the lawfulneſſe of inquiry, and poſſibility of apprehenſion. That is a ſaucy and curious eye, which will be too nicely prying into the Cloſſet of Gods ſecrets. Theſe ſhould rather bring us on our knees, in the humble acknowledgement of his infinite wiſdome and power, than prompt us to ranſacke his boſome, for the revealing of his intents. It is bleſſedneſſe enough to be made Gods Stewards, though we be none of his Secretaries. Will no Manſion in Heaven content us, but that which is the Throne and Chaire for Omnipotencie to ſit in? No Cabinet, but that which is the Treaſurie and Store-houſe of his owne Counſels? If Angells fell for pride and emulation, what place can bee low enough for ſuch buſie inquiſitors? Though God from all Eternitie, knew how to reward every man, either with bliſſe or paine; yet he never impoſed upon any man either a neceſſity, or a will to ſinne. Farre be it from us, to lay the buden of our ſinnes on the ſhoulder of Predeſtinaion, and to make that the wombe of our foule enormities.

3. God is the cauſe of Good, but in no reſpect of evill. By his Grace, Multi, ut laber…tur, Retenti; nulli, ut laberentur impulſi: He upholds many,Aug. Tho. 1.1. q. 23. ar. 3. he puſheth none downe. He is ſaid indeed to harden, but it is, becauſe he does not ſoften. Impios cum non retrabit à malo culpae; dicitur dimittere. As the conferring of Grace is the effect of his Election, ſo the withholding of his Grace is the effect of reprobation. Fieri non potest, ut per quem à peccatis ſurgitur, per eum ad peccata decidatur. For p. 1288one and the ſame goodneſſe to be the riſe and fall of the ſame ſinnes, is impoſſible.Gregor. Dei claudere, est clauſis non aperire: God is then ſaid to ſhut, when hee does not open. Ab illo est quod ſtatur, non ab illo quod ruitur. Our pravitie is the Reed that deceives us; Gods Providence is the ſtaffe that ſupports us. If hee hardens any,Aug. it is not Malum obijciendo, ſed gratiam non concedendo; not by cauſing us to commit ſinne, but by not granting us the Grace to overcome ſinne. In a word,Ambr. God never hateth, but where he is firſt hated. Nemo potest Christum tibi auferre, niſi te illi auferas: no man can take Chriſt from thee, unleſſe thou firſt take thy ſelfe from Chriſt.Aug. Confeſſ. Nemo eum amittit, niſi qui dimittit: we cannot loſe him, but by putting him away.

4. GOD affords the meanes of Salvation to All, therefore Hee would have None to periſh. Hee offers his Goſpell, his Goſpell offers CHRIST. CHRIST offers his Merits, his Merits offer Iuſtification. If wee bring Willingneſſe, his Goſpell is ours: if wee bring Faith, CHRIST is ours: if wee joyne with it Repentance, his Mercy and Merits are ours: if wee adde to all new obedience, ſalvation is ours. Why elſe are thoſe affections attributed to God, which are properly and formally found in us, not in him? Sometime he will not be hindred from puniſhing:llExod. 32.10.Exod 32:10 Let me alone, that I may deſtroy them: Why, what can hinder him? At another time, hee deſires to bee hindred,Ezek. 13.Ezek 13 and would have ſome ſtand in the gap, to ſave his people from his wrath: as a kinde father being ready to correct his childe, beckens to ſome neighbour to take him off. Othertimes he complaines of his loſt endeavours to bring them to repentance:mmIer. 2.30.Jer 2:30 I have laboured in vaine. What doe all theſe ſignifie, but his unwillingneſſe to have any periſh? Why then does he puniſh with perdition? No otherwiſe than as ſome juſt Iudge, that would have all men live regularly, and free from diſorders: but having tranſgreſſed the lawes, Iuſtice compells him, and that by a good and rectified will to puniſh them. Some would have this Will of God to be velleitatem rather than voluntatem; not ſo much an abſolute will and reſolution, as a willingneſſe and deſire: Not unlike a Merchants caſting his Fraight overboord in a dangerous tempeſt: Vult efficaciter eas jactare, ſed vellet efficaciter eas retinere: He would willingly ſave them, and yet hee is willingly content to loſe them.

But if God be willing that none ſhould periſh, why then are not ſome made partakers of his grace, as well as others? Saint Auguſtine anſweres, ſome men therefore want grace, Non quia Deus non dat, ſed quia homo non accipit; not becauſe God does not proffer it,Mat. 14.Matt 14 but becauſe they will not receive it. Peter walking on the Sea, and beginning to ſinke, cries out to his Maſter; and hee tooke him by the hand, and ſaved him. This world wherein we walke, is a Sea, ſtormes ariſe, and we are ready to periſh: while we doe not cry unto Chriſt for helpe, is it his fault if we be drowned? Thou lieſt ſicke, an excellent Phyſician comes to thy doore with ſoveraigne remedy, and knockes for admiſſion: if neither thy will nor ability can let him in, blame thy ſelfe, not him for thy periſhing. Wee are all mortally ſicke of ſinne; Chriſt our ſaving Phyſitian profers his helpe; but if either we want will to admit his preſence, or power to take his medicines, or skill to follow his direction; we may die with the meanes of our ſalvation by us. Meritò perit aegrotus qui medicum non vocat, Muſcul.ſed ultro qui venientem reſpuit. The Patient is worthy to die, that will not invite the Phyſitian to come; but more worthy he, that will not accept of his helpe when he is come.

5 The willingneſſe of God that none ſhould periſh, is proved by innumerable evidences. He made us once; certainely he did not make us, becauſe he would damne us. Yea, he hath often made us; when he redeemed us, that was a ſecond making; when he renewes us by his grace, that is, another making: every one of his deliverances is a kinde of faciamus hominem. If our ſinnes have made us our Makers offenders, have they alſo made us that we are not his creatures? If p. 1289the Devill hath bereaved us of our purity, hath hee alſo bereaved God of his pity? Though juſtice might rightly damne us, cannot mercy poſſibly ſave us? If the Lord reject a ſinner that cries to him for mercy; where is his willingneſſe to have none periſh? His Word is a Will, and his Will is a Power: Hee does promiſe nothing but what hee does purpoſe, and hee does purpoſe nothing but what he does performe. If he would have none periſh, what neceſſity is there of our being damned? If he deſire that a ſinner ſhould live, what difficulty is there of our being ſaved? What power of enemies, or number of ſinnes, can either hinder what he would, or conſtraine what he would not? He will not ſo looke upon us ſinfull wretches, as not to ſee himſelfe: nor ſo regard our wickedneſſe, as not to behold his owne goodneſſe: nor ſo remember the ſinnes that we have done, as to forget the creatures that he hath made.

He that lends the Sunne of Light to all, would have none periſh in darkeneſſe: and he that ſends the Sonne of his Love unto all, intends the redemption of a many asnnIoh. 1.12.John 1:12 will receive him. Why doth hee not deny the knowledge of Chriſt? Why did he not hedge up that flower in ſome private Garden? Why not locke up that Iewell in one principall treaſury? Certainely hee would never have communicated it, if he did not purpoſe an univerſall benefit by it. Why is the Goſpell forbidden to none, if any bee debarred from the comforts of it? To whom doth not the boſome of the Church lie open? To what convert is the Baptiſmall water denied? To what confirmed Chriſtian is the Sacramentall communication of the body and blood of Chriſt not offered? We are not only admitted, but even invited to that bleſſed Table. To what end are thoſe gratious invitations, Come ye that thirſt, and drinke Come yee that are heavy laden, and have eaſe: If any gueſt were excepted? He that bids all, forbids none. When a Prince proclaimes free audience to all ſorts of Clients, who can complaine that his cauſe may not be heard? Thoſe that ſeeme ſuch terrifying ſpeeches, as The gate is narrow, Few are ſaved: bee rather meant for ſpurres to our devotion, than barres to Gods compaſſion: They doe not contract his mercy which is ſo infinite, but they would enlarge our hearts which are ſo contracted. His nature is now as apt to forgive, as his Power will bee ſeene hereafter able to puniſh. When did the diſtribution of his Treaſure ceaſe? When was the doore ſhut to his faithfull Clients? when we did ſinne, he did ſpare; when we did defer, he did exſpect; when we ſhall returne, he will meet and embrace. He that doth all this, is not willing that any ſhould periſh.

6 There is no neceſſity that any man, any this or that man ſhould periſh. Some thinke they have gone farre enough in the clearing of this point, to ſay, that God is no cauſe of our periſhing, though we muſt periſh: they determine it in this: It is true, your damnation is unavoidable, but you muſt blame your ſelves. Others more fairely and comfortably carry it thus much farther, and conclude out of this Text, that there is no ſuch unavoydableneſſe, no ſuch neceſſity of your damnation at all. The former onelyonly teach, that how deſperate ſoever our caſe bee, how irremediable ſoever our ſtate, wee our ſelves, and not God, are the cauſe of this deſperate irremediableneſſe. The other ſay better; There is no ſuch peremptory ſentence, there is no ſuch deſperate irremediableneſſe declared to any particular conſcience; but whenſoever wee repent, the Lord will receive us.ooPſal. 62.12.Ps 62:12 Once hath the Lord ſpoken, and twice doe wee heare him: wee heare him once ſpeaking for his owne Honour. He does not damne us, if we be damned. And we heare him ſpeaking a ſecond time for our comfort, wee neede not be damned at all.ppIer. 4.18.Jer 4:18 Thy way and thy doings have procured theſe things unto thee; and deſtruction is of thy ſelfe: this fully diſchargeth God from being the Author of our ruine. But howſoever God be thus diſcharged, He does not kill me if I die; yet it is but poore comfort to me, if I muſt die, to bee told that I have killed my ſelfe: therefore he gives us here a ſtronger conſolation, by telling us, there is no p. 1290ſuch neceſſitie, we need not die at all. What can make our caſe ſo deſperate, that he hath not left us wayes of returning to him? What can make our ſtate ſo irrecoverable, that he hath not left himſelfe wayes of redeeming us?

It is not for us to diſpute, what God of his abſolute power may doe, nor what by his unrevealed decree he hath done: but this we gather here, that he hath not allowed me, nor thee, nor any to conclude againſt our ſelves, a neceſſitie of periſhing. qqEſai. 49.14.Isa 49:14Zion ſaid, The Lord hath forſaken me, and my Lord hath forgotten me: But why will Zion ſay ſo? My Lord, and hath forgotten me? Can ſhee remember that God is hers, and not thinke that ſhe is his? Can ſhe remember him, and thinke that he hath forgotten her? What contradictions are theſe? If he have forgotten her, how is he then her Lord? If he be her Lord, how hath he then forgotten her? Can Zion retaine her bowels of Pietie, and thinke that God is diſembowelled of his? Every where in the Scriptures we meet with Gods Venites; both the Teſtaments are full of invitations to come unto God. There is a venite non habentes, rrEſai. 55.1.Isa 55:1Come and buy, though you have no money, no merits of your owne: yet come, and dilate your meaſures, and according to that dilatation, fill them with the Merits of Chriſt. There is a Venite & revertimini; ſſHoſ. 6.1.Hos 6:1Come, though your comming be but a returning: be not aſhamed of your returning, though it bee a Confeſſion of your former running away: Come in a Repentance, though you cannot come in an innocencie. There is a venite & conſulite; if you finde it hard to come, or though you know not the way to come, yet come, that you may know the way: Conſult with God how you may come, and how you may ſtay when you are come. There is a venite & arguite, argue, pleade, diſpute, expoſtulate.ttEſai. 1.18.Isa 1:18 Come, though you come to reaſon with God: come upon any conditions. There is auuMat. 11.28.Matt 11:28 venite laborantes, how heavie ſoever the burden of your ſinnes, or the preſſure of Gods Iudgements lie upon you, yet come for your owne eaſe; Come ye that labour, and I will give you rest. There is a venite ſitientes, Come you that thirſt for my Righteouſneſſe, and be ſatisfied with it, be juſtified by it. There is axxLuk. 14.23.Luke 14:23 Venite pauperes; let the lame and the blinde come, that my Houſe may be filled: I have roome enough for them all; Compell them to come. yyRev. 22.17.Rev 22:17The Spirit and the Bride ſay, Come: And let him that heareth, ſay, Come: And let him that is athirst, Come: There is a world of venites, and the Goſpell abounds with infinite invitations to come. And there is a Venite that cloſeth up all the reſt;zzMat. 25.34.Matt 25:34 Come, ye bleſſed of my Father: you have obeyed my firſt venite, in comming to my Kingdome of Grace; you are now bleſſed with my laſt venite, Come into my Kingdome of Glory. But there is but one Diſcedite; that ſame Ite maledicti, Goe, ye curſed, is but once heard from the mouth of God, and that not in this World neither; as long as we are in this world, we are ſafe from rejection; God doth not caſt us off, for he is not willing that any ſhould periſh. But if thy tender Conſcience, and thy ſtartling ſoule, ſhould miſ-imagine the hearing of ſuch a voice, or in thy melancholy diſtemper, dreame of ſuch a ſound from Gods lips, as Depart thou ſinner; a voice of ſeparation, a voice that bids thee goe: Say thou with Peter, to his and thy Saviour, Domine, quò ibimus? bbIoh. 6.68.John 6:68Lord, whither ſhall I goe? Thou hast the Word of Eternall Life. ccMat. 16.16.Matt 16:16And I beleeve and am ſure, that thou art that Christ, the Sonne of the living God. And that Chriſt, the Sonne of the living God will call thee backe, and call backe his owne word, and entertaine thee with Mercy and Peace.

For uſe and application of all this; here is matter of reprehenſion, of Inſtruction, of Conſolation.

1. It reprehends thoſe rigid and ſtoically-diſpoſed Chriſtians, that would contract the MercieMercy of God within their owne limits, and make the gate of Heaven ſtraighter than it is. Malicious foole, is thine eye evill, becauſe God is good? Wilt thou confine the goodneſſe of thy Maker, and ſet downe what he ſhall doe for his Creature? thus much, and no more? Theſe Heires of the old Caetharoi ſee men ſinne foully and fearefully, they doe not ſee them repent p. 1291viſibly; therefore they inferre upon them damnation. O uncharitable cenſure! I would not pronounce it of the greateſt ſinner that I ſhould ſee die; though I perceived his ſinnes to cover him like a cloud, as if they would keepe him from looking up to God, and God from looking downe upon him; the devill waiting for him, as for a certaine prey; yet I would not pronounce it. The wayes of thy Mercies, O God, are past finding out; more unknowne than the way of a Ship in the ſea, or of an Eagle in the Aire. Let them ſhew me how a flaſh of lightning melts the Sword, without making any impreſſion in the ſcabberd: And I will ſhew them as well, how at the inſtant of our death Mercy more ſuddaine and more penetrating than the lightening, may melt our hearts into Repentance, though this be not viſible to mortall eyes. Of the two, the Pope ſeemes to me to off nd the leſſe, becauſe more charitably, in canonizing them for Saints, who for ought he knowes are damned: than theſe men doe in damning them, who for ought they know are Saints. But if I might adviſe them, they ſhould beſtow more time in ſaving of their owne ſoules: leſſe, in damning of the ſoules of others. I know how frivolous a tale it is, that S. Gregory drew Trajans ſoule out of hell: and how groundleſſe an opinion is father'd upon Origen, that at laſt, the Devill ſhall be ſaved: But if they could perſwade me the one halfe, that Trajan or the divell came to repentance in hell; I might bee induced to beleeve the other halfe, that they might be delivered out of hell. Farre bee it from us to cut ſhort the MercieMercy of God, or to weaken the credit of the merits of Chriſt, which ſo manifeſt his unwillingneſſe that any ſhould periſh.

2. This teacheth us to underſtand the Scriptures aright. There be too many that preſſe heavily to their owne d…mnation, every ſentence of Menace or terrour: as,ddRom. 6.23.Rom 6:23 The wages of ſinne is death: eeEph. 5.6.Eph 5:6The wrath of God comes upon the children of diſobedience: ffHeb. 6.4.Heb 6:4It is impoſsible for him that fals after Grace, to be renewed: with theſe, and the like, they affright their owne Soules. On the other ſide, a great number flatter themſelves with the Promiſes of MercieMercy; as Christ ſuffered for all: God would have all men ſaved: At what time ſoever a ſinner repents, he ſhall be forgiven: and with theſe they batten their owne wantonneſſe. But let us know, that it is not a few miſ-underſtood ſentences out of Gods Booke that muſt try us, but the whole Booke it ſelfe: the tenour and purpoſe, the ſcope and intention of God in his Scriptures. His Booke is a Teſtament, and in the Teſtament the Teſtator is dead, and dead for us: and will he that died for us, ſuffer us to periſh? His Booke is Goſpell, and Goſpell is good Tydings, a gracious Meſſage: and will God under the colour of a Meſſage of Grace and Life, ſend us the fatall Errand of death? The Scriptures may ſeeme to jarre in the weake apprehenſion of our braines: our beſt way is to reconcile them in our hearts.ggLuk. 13.3▪Luke 13:3 except ye repent, ye ſhall all periſh; there is terrour: God would have none at all periſh▪ here is comfort: that threatning, and this Promiſe, are both reconciled in our Repentance. The ſoule that ſinneth ſhall die; ſaith God by his Prophet: The ſoule that beleeveth ſhall live; ſaith the ſame God by his Apoſtle. He that hath ſinned, may beleeve; therefore he ſhould live: Hee that beleeveth, hath ſinned; therefore he ſhould die. How ſhall we atone thoſe? how reconcile death and life? Yes, though wee have ſinned, and therefore deſerve to die; yet if wee beleeve in Chriſt, that died for our ſinnes, and now forſake them, we ſhall live. Thus both the ſentences of God ſhall ſtand, and we ſhall not fall. When thou art tempted to tranſgreſſe, conſider that part of Gods Word which threatneth vengeance to ſinne: when thou art broken with remorſe of ſinne, remember that part of his Word which promiſeth MercieMercy to Repentance. Thus let us doe our beſt to ſave our ſelves, for God would not have us to periſh. Why will you die, O ye houſe of Iſrael?

3. This poures Oile into the wounds of a contrite heart. Were our ſoules in ſuch a ſtraight, as Iſrael betweene the red ſea and the Egyptians; the ſpirits p. 1292of vengeance, like thoſe enemies purſuing us behinde; hell and death, like that red ſea, ready to ingulfe us before: yet would I ſpeake to you in the confidence of Moſes, Exod. 14.13.Exod 14:13Stand ſtill, and ſee the Salvation of the Lord. Thou that art oppreſt with the violence and clamour of thy ſinnes, and wanteſt an Advocate either to intercede or pitie, heare the voice of the Lambe; Cry unto me, I will heare thee out of mine holy hill. Doth any Soule hunger after Righteouſneſſe? Behold, I am the bread of life: Take, eate, here is my body. Doth any thirſt after the waters of Grace? Lo, I am a living Fountaine; come, and drinke; here is my blood. Art thou not yet quite dead in treſpaſſes? are not thy ulcers paſt cure? are there any ſeedes of life remaining? Is there any motion of Repentance in thy Soule? Will thy pulſe of remorſe beat a little? Haſt thou but a touch of ſorrow? a ſparke of Hope? a graine of Faith? Be comforted; the God of MercieMercy will not have thee periſh. Not a teare of Repentance drops from thee, either unpitied, or unpreſerved: God puts it into his bottell. Qui ſeipſum excipit, ſeipſum decipit. Doth the Lord ſay, I would have none periſh? And doſt thou ſay, Nay, but he will have me to periſh? Thee? why thee? He ſaies, None: and doſt thou except one? and that one, Thy ſelfe? What is this but to croſſe the Croſſe of Chriſt? He would have All men ſaved: 1 Tim. 2.4.1 Tim 2:4and thou commeſt in with thy exceptive; All but me. What is this, but in Effect, and at a diſtance, to give the lie to Truth it ſelfe? There be many that flatter away their ſoules in ſport: but that a man ſhould caſt away his ſoule in wilfull earneſt, is a prodigious deſperateneſſe. Not ſo; but God would have none to periſh, therefore not me: this is a ſafe and comfortable inference. We are all naturally given to favour our ſelves where we ſhould not: why then doe we not favour our ſelves where we ſhould? Iuſtice thinks on us in the heat of our rebellions, but then we thinke not on Iuſtice: and in our ſad remorſe, when MercieMercy thinkes on us, cannot wee thinke on MercieMercy? If the greatneſſe of thy ſinnes, which is commonly heightned by thine owne dejections, and exalted by thine owne ſinking, grow ſo ſtrong againſt thee, that thou canſt not quench the Ielouſie, nor deveſt the ſcruple of Gods deſertion; doe but conſider who ſhould occaſion it; It muſt be God, or thy ſelfe. God it cannot be, for he is not willing that any ſhould periſh. It is then thy ſelfe, it is thy fault, if it bee done: and if thou humbly acknowledge that fault, it is not done: For God doth never ſo irrevocably threaten Iudgement for ſinne, but the penitent Confeſſion of that ſinne cancels and avoides the ſentence. If our clamorous Conſcience, like ſome ſharpe-fang'd officer, arreſt us at Gods ſuite; Let us put in baile; two ſubſidy-vertues, Faith and Repentance, and ſo ſtand the triall. The Law is on our ſide, the Law of Grace is with us: and this Law is his that is our Advocate, and he is our Advocate that is our Iudge, and hee is our Iudge that is our Saviour, even the Head of our ſelves, Ieſus Christ.

But that all ſhould come to Repentance.] The end of a thing is firſt in Intention, though it be laſt in execution. The Salvation of mankinde was Gods firſt end, next to his Glory, why he made man: and the accompliſhment of that Salvation is that other end, whereunto in time he brings him. There is Finis propoſitus, the end propounded; as we build a houſe to dwell in: and Finis abſolutus, the end accompliſhed, when that houſe is made fit for our dwelling. There is Finis terminans, the end of a mans life; when he dies: and Finis pradeterminans, the end fore-appointing his death, why he ſhall die then. There is Finis Cujus, and Finis Cui: the end of which, and the end for which? Finis Cujus, as wee call that the end of a Dinner, when we have done eating. Finis Cui, as the end of eating our Dinner is for ſtrength and health. There is Finis medius, and Finis ſupremus: The Phyſician perſwades his Patient to walke: the end is to get him an appetite to his meat, that is Finis medius: But why does hee ſeeke to procure this appetite? that this appetite may procure health: Health then is Finis ſupremus. God cals all men to Repentance; the end is that they might amend their lives; that is Finis p. 1293medius: But why would he have them amend their lives? that they might not periſh, but have everlaſting life: their Salvation then is Finis ſupremus. Hee is not willing that any ſhould periſh: How ſhould they ſcape it? By comming to Repentance. The end of his Goſpell is, that men might repent: the end of their Repentance is, that they might bee converted: the end of their converſion is, that they might be ſaved.

This then is the point, the force of the argument, the ſumme and ſcope of the place: The intent of Gods long-ſuffering towards us, is to bring us to Repentance. The principall End is, that wee might be ſaved: the ſubordinate End is, that we might come to Repentance, the onelyonly Way to be ſaved. Thus we have all the paſſages of the Text: The Lord is not ſlacke to helpe us; there wee ſet out: much leſſe is He ſlacke to performe his Promiſe; that way we went: But He is long-ſuffering toward us; thither we came: and the purpoſe of this long-ſuffering is, that none ſhould periſh; ſo farre wee are gone: but that all ſhould come to Repentance, and with this we conclude. For Method in our proceeding, theſe five concluſions will naturally ariſe from the words. Firſt, that Repentance is the neceſſarie Way to Salvation. Secondly, that it is the Will of God, wee ſhould repent. Thirdly, that this Will extends not to ſome, but to all. Fourthly, that we muſt come to Repentance, and npt expect that Repentance ſhould come unto us. Fifthly, that the intent of Gods long-ſuffering and forbearance, is our converſion and Repentance. Of theſe briefly in their Order.

1. Repentance is the neceſſary way to Salvation: It is the Will of God that none ſhould periſh: yet withall, it is his Will,kkLuk. 13.3.Luke 13:3 that all, except we repent, ſhall periſh. There was, in the Law, an Altar for Propitiation, and a Laver for Purgation: hee that partooke of the Altar, muſt firſt waſh in the Laver. So in the Goſpell, Iohn began tollLuk. 3.3.Luke 3:3 preach the Baptiſme of Repentance, for the Remiſsion of ſinnes: Before we can have Remiſſion of our ſinnes, wee muſt waſh our ſoules in the Fountaine of Repentance. Teares muſt not onelyonly waſh out our ſinnes, but ſtand in the place of our ſinnes.mmPſalm. 56.8.Ps 56:8 My teares are in thy Booke: our ſinnes were in Gods Booke before: but our teares comming, doe both blot them out, and fill their place. If there were any other way to Heaven than ſorrow, Vel faelix mundus, vel fallens Chriſtus; the world happy, and Chriſt had miſ-taught us: For Hee ſaith,nnIoh. 16.20.John 16:20 Ye ſhall weepe, but the World ſhall rejoyce: but your ſorrow ſhall bee turned into joy, and their joy into ſorrow. Yee ſhall mourne in this world; This is a perpetuall Prognoſtication: the Wiſedome of Heaven teacheth us what Weather wee muſt looke for; Wet and Rainie, to the End of our Iourney. Saint Augustine askes the price of the Kingdome of Heaven: and anſwers himſelfe, that it is Dignum aeterno labore, worthy of long labour: yet it is gotten Brevi dolore, with a ſhort ſorrow.ooRev. 21.4.Rev 21:4 God ſhall wipe away all teares from our eyes: but dry cheekes have no need of wiping. The Papiſts ſpeake wonders of their holy Water: but the right holy Water is the teares of a ſanctified heart: A repentant eye is the true Ciſterne of holy Water. Pro brevibus lachrymis, gaudia longa metent. The ſights of our ſorrowfull ſpirits on Earth, makes the ſpirits joyfull in Heaven.Paulin. God that is grieved at our ſinfull joyes, will rejoyce to behold our penitent griefes.ppPſalm. 126.5.Ps 126:5This is the happy Harveſt that growes out of the holy ſeed of our teares: wee plough groning, but wee ſhall reape our Croppe ſinging. The Ancients in their ſorrowes were uſed to rend their garments: the Prophet diverts us from that Cuſtome, to theqqIoel. 2.13.Joel 2:13 renting of our hearts. The Prieſts of Baal did lance their fleſh, as their heires, the Romiſts doe now macerate their bodies: But there may be a broken heart under a whole skinne, under a whole garment: as under torne clothes and hides, there may bee untouched hearts. A whole garment is more handſome to men, than a broken one: but a broken heart is more pleaſing to God than a whole one. Wee are wont to cut and ſlash our apparell, in pride: O that we would deale ſo with our hearts, in humility, and repentance! A robe p. 1294that is thus artificially mangled, if the ſciſſures and breaches be reconciled withrrCant. 1.11.Song 1:11 borders of Gold and ſtuddes of Silver; or knit together with the ties of Silke and precious ſtones; appeares more glorious, than the former continuity could have made it. The contrite heart, which the remorſe of ſinne hath cut out into peeces, after it is redintegrated with the Spirit of conſolation, and made up with Grace, Peace, and Remiſſion; Iewels ſo precious, that the Pride of Nature and Art are baſeneſſe to them: it is moſt lovely in the Eyes of God, and reſerved for the Wardrobe of Heaven. The Iſraelites muſt croſſe the River Iordan, before they enter into Canaan: and neceſſarily, Repentance is our way to that bleſſed Ieruſalem.

2. It is the Will of God, that wee ſhould repent: His commanding Will, wee ſpeake not of his decreeing Will: That Will of his which He tels us; we may not m…ddle with that part of his Will which He keepes to Himſelfe. All Righteouſneſſe, all Happineſſe, is the Will of God to his Creature.ſſ1 Theſ. 4.3.1 Thess 4:3 This is the Will of God, your Sanctification: Holineſſe is the Daughter of Repentance.tt1 Tim. 2.4.1 Tim 2:4 This is the Will of God, your Salvation: That is the end, whereunto Repentance is the meanes: wee muſt goe by the meanes unto, the end. It is my Fathers Will, that none of theſe little ones ſhould periſh: wee muſt all periſh, little and great, if we repent not.uuLuk. 12.32.Luke 12:32 It is your Fathers Will, to give you a Kingdome: that Kingdome hath been opened to deplored Impiety, it is alwaies barred againſt Impenitency. This is not onelyonly a declaratory Will, to all: but an efficacious Will, to all that embrace it. God affords many proofes of his Willingneſſe to bring us to Repentance. Firſt, his Word preached: Why doth Hee call us, but that Hee would have us come? Why is thexxCant. 2.12.Song 2:12 Voyce of the Turtle heard in our Land? But that as one Turtle ecchoes to another, in their mourning accents, ſo our ſorrowfull conſideration of your ſinnes in our Sermons, ſhould be anſwered with a reciprocall Repentance in your hearts. Vox Turturis non dulce ſonat, ſed dulce ſignat: our voice is not alwaies pleaſing to our eares, but it is alwaies profitable to our ſoules. This is the ſcope of all our Preaching, to bring you to Repentance: not to win your eares but your teares: we would not have you commend us, we would have you amend your ſelves. This is the honour of a Sermon, when the Hearer goes weeping home: and in ſtead of Hee ſaid well; cries out to God in ſecret, I have done ill. Therefore is the word called Fire; that it might melt your hearts: Therefore is Chriſt compared toaaMal. 4.2.Mal 4:2 the Sunne, and the holy Ghoſt tobbIoh. 3.8.John 3:8 the Winde; that they may both diſſolve your Cloudes into teares. Secondly, the Sacraments, both which are the reall Oracles of Repentance. Baptiſme is a Sacrament of Faith, the Lords Supper a Sacrament of Love; both are Sacraments of Repentance. Baptiſme is a Key to let us in, the Lords Supper a Locke to keepe and ſeale us up: both are in effectuall without Repentance. The former is preciſely calledccLuk. 3.3.Luke 3:3 The Baptiſme of Repentance: Baptiſme is a Sacramentall Repentance, and Repentance is an allegoricall Baptiſme. In the former wee are Patients, Agents in the latter: There, another baptiſeth us, here, wee baptize our ſelves: In Baptiſme we promiſe Repentance, by Repentance wee performe our Vow in Baptiſme: That was Semel factum, wee were but once baptized at the Font: this is Sapè iteratum, yea quotidianum, we muſt daily baptize our ſoules in the fountaine of our teares. That was one ſhowre of grace falling from Heaven above us: this is a continuall running Spring of compunction within us. To the other Sacrament, Who dares approach without Repentance? The Bread of life will choke him: and that ſacred Wine, the Symbole of Chriſts Bloud; which is ſo ſoveraigne and cordiall to all Beleevers, will run like poiſon through his veines, without Repentance. Yea therefore, therein, and thereby, doth the Lord ſeale unto us the Remiſſion of our ſinnes, upon the fore-granted condition of our Repentance.

I might adde to theſe, many other demonſtrations: but, Pondere, non numero argumentorum, p. 1295I had rather preſſe you with weight, than oppreſſe you with number of arguments. Wherefore doth the Spirit of Grace knocke at our doores, with ſuch infinite holy motions, but that He would come in? He will not come in till Repentance hath ſwept the Houſe; therefore his firſt knocke is for Repentance. All Gods Bleſſings are like ſo many Sutors, that wooe us to Repentance: yea, they put on even the formes of Clients, and petition us for Repentance. All his judgements are ſo many claps of Thunder, to waken us to Repentance. His afflictions are Ambaſſadours, that treat with us about a League; which cannot bee had without Repentance. All the Creatures of God, ordained for our uſe, are ſo many ſilent Sermons, ſo many Trumpets, that ſummon us to Repentance. Nothing can be plainer, than that the Lord would have us come to Repentance. Is He willing, and are wee unwilling? Is it not for our good? Why then doe we not conſent? We ſhould continually beg this favour on our knees, though it were hard to be granted; and doe we deſpiſe it, being ſo graciouſly offered? No, let us preſent our ſelves to him, whom we have provoked▪ if not in innocency, yet in humility: if not with a cleane, yet at leaſt, with a broken heart: and ſeeing we cannot by our righteouſnes, let us endevour to be ſaved by our repentance.

3 Neither doth he will this good to ſome, but to All: he would have All come to repentance: this is the infinite latitude of his Mercy. God looketh downe from Heaven upon the Children of men, andddPſal. 14.3.Ps 14:3 There is none that doth good, no not one: And yet is his goodneſſe ſo immenſe, that he would have none periſh, no not one? eeRom. 3.23.Rom 3:23All men have ſinned, and yet would he have all men ſaved? All have come ſhort of the glory of God; and yet would hee have all come home to the glory of God. What, All? There be ſome, Lord, that miſ-beleeve thy Truth, ſome that abuſe thy Word, ſome that deſpiſe thy Name, ſome that blaſpheeme thine Honour; and yet doeſt thou except none. Wouldſt thou have All come to repentance? That extreeme malice, Sathan, would have All periſh: The infinite goodneſſe, GOD, would have All bleſſed. How well bee their names fitted to their natures, in our language; Good, and God: Evill, and Devill? In the Creation, when God had made all things, he reviewed them, and ſaw that All was good: And ſuch is the goodneſſe of his Love, ſuch his Love of goodneſſe, that he would have All good againe. I will not diminiſh the mercies of God, by admitting here of any of theſe diſtinctions; of Sufficiency and Efficacy, of the Generalls and Individualls, all of every kinde, or every kinde of all: Let no man ſtraighten, what God hath enlarged. Oppreſſe not thy ſelfe, with what God can doe by his abſolute Power, nor with what he hath done by his inſcrutable decree; but comfort thy ſoule with what he reveales of his incomparable mercy. He tells thee, that he would not have thee periſh; that he would have thee repent; when if thou doeſt, in a thouſand places he hath told thee that he will ſave thee: but no where, at no time, hath he peremptorily told thee, that he will damne thee.ffEſa. 50.1.Isa 50:1 Where is the bil of your mothers divorcement, whom I have put away? or to which of my creditors have I ſold you? Though I might have done both, and left you without juſt cauſe of complaint; yet I have not done it. Vbi libellus? If I have forſaken you, If I have ſold you, ſhew me your bil of Divorce, ſhew me your bil of Sale. Do I wiſh well unto all, and doſt thou exclude thy ſelfe, ô thou wrangling ſoule? VponUpon what canſt thou ground this jealouſie and ſuſpition in thy Maker? If I have rejected thee, ubi libellus? Where is the Bill? ſhew me if any where under my hand In the 66. books of both my Teſtaments, what one Chapter canſt thou picke out, what one verſe, what one ſentence, wherein I have peremptorily and definitively condemn'd thee? every leafe abounds with the proffers of Gods mercy to All; without limitation, to All that embrace it, But that he hath rejected thee, or mee, or any name amongſt us; this I am ſure wee never found. No Lord, thou willeſt good unto All; O that All would will good to themſelves, and give all glory to thee, for thy tender mercies in Ieſus Chriſt.

p. 12964 Wee are directed to come to repentance, and not to looke that repentance ſhould come unto us. Seeke for wiſedome as for ſilver, and as thou diggeſt for gold: we expect not that gold and ſilver ſhould ſeeke us out: if we doe, our purſes will be light, and our hearts heavy: and we may take up Saint Peters ditty,ggAct. 3.6.Acts 3:6 Silver and gold have I none. It is true that without Chriſt we can doe nothing: but having Chriſt, will we doe nothing, neither? we may ſay of comming to Repentance, as to that great Supper: Neither all they that were bidden were willing to come: nor they that came, could have come without calling. They that came, cannot aſcribe merit to themſelues, becauſe they were called: they that came not, may well attribute blame to themſelves, becauſe they were called. But how ſhould we come to repentance? Our feete are our deſires: we are what we deſire to be, and where we deſire to be: Maria non erat, vbi erat: Mary was not where ſhe was, but where her deſire was, and that was with Chriſt. When wee earneſtly deſire repentance, we are at it: There may be a faint languid wiſh of repentance; O that I were another man! this is a foote, but a lame foote; the ſoule cannot walke upon it. There may bee an unwilling willingneſſe to repent, which is a prepoſterous foote turned backeward; Faine I would repent, but I am loth to loſe the ſweetneſſe of my ſinne: ſo watermen looke one way, and row another: they give a looke toward repentance, but their actions move toward wickedneſſe: they would arrive in the Eaſt, but they ſteere their courſe weſtward. We cannot goe upon ſuch ſtilts and crutches to Heaven. Hearty prayer and diligent endeavour; theſe are the two ſound legges, whereon wee muſt come to repentance.

5 The intent of Gods long ſuffering towards us, is that we might not periſh: His patience invites our penitence.hhRom. 2.4.Rom 2:4 Knoweſt thou not that Gods goodneſſe and forbearance leadeth thee to repentance? Why doth hee ſpare us ſo long, but that our amendment might procure him to ſpare us for ever? Repentance, thither he leads us, and by his Patience, ſo he leads us. O let us have ductile ſpirits, willing to follow ſo ſweet a manuduction!iiRev. 2.21.Rev 2:21 I gave her ſpace to repent of her fornications, but ſhee repented not. The Lord ſtrucke Ahab, her husband, with a violent death, her elder Sonne Ahaziah periſhed, her younger ſonne Ioram, had twelve yeeres unfortunate raigne: will Ieſabel take no warning by all this? No, for ſtill ſhe rep…nted not. God is offended, it is he that ſuffers the injury and proffers the mercy: yet ſtill ſhe repented not. While he ſtands waiting, ſhe is painting her cheeks threatning his Prophets, renting his holy Name with blaſphemies; but ſtill ſhee repented not. He doubles her daies of forbearance, that might haſten her day of vengeance: hee lets her breath out reproaches againſt him, whiles hee allowes her breath to repent and coole her torment: and yet ſhe repented not. The Divell gapes to devoure her, and ſolicites God that ſhee might be turned over to him for puniſhment; who would uſe her worſe than thekkDan. 6.24.Dan 6:24 Lions did the enemies of Daniel, breaking her bones before ſhee could fall to the bottome of the Denne: ſtill the Lord puts of Satan, and enlargeth her terme; but yet ſhee repented not. May we not paralell this city with that woman? Thoſe two daughters of the great king, have come hand in hand to wooe us: Mercy and Truth have met together, Righteouſneſſe and Peace, have kiſſed each other: Mercy going before with Peace to you, if you embrace it, Iuſtice following after with woe to you, if you refuſe it: The one with an open boſome, ready to receive the penitent; the other with a drawne ſword to devoure the obſtinate; and yet we repented not. One while Peace hath planted Laurells and Palme trees round about our Coaſts, and Plenteouſneſſe hath kept her court within our borders: Another while, fire hath demoliſhed our buildings, Plagues have emptied our walls, loſſes by Sea hath diminiſhed our Eſtates, ſtrange proceedings hath diſtracted our mindes: in the meane time, the Prophets of GOD have told us the cauſes and the remedies of all theſe ſorrowes: yet as if our hearts were Sermon proofe, p. 1297were Shot-proofe, were thunder-proofe too, truely is it ſaid of us, That wee repented not.

God is patient, that we might be penitent: All men continue, but with what heart? Behold the aged worldling, that hath overlived all the teeth of his gummes, the haires of his head, the ſight of his eyes, the taſte of his palate: yet he is loth to die. Why? Either he hath not yet enough, and would live to get it; or hee hath too much, and would live to ſpend it. Moſt men would neither die, nor be old, nor are yet content in being young: To whom it may bee ſaid, as the Viſion ſpake to the ſhrinking profeſſors of the primitive times: you would neither live to be old, nor die while you are young; What ſhall doe with you? We ſee old age, an embleme of miſery; a burden uxori, natiſ que ſibique: yet being asked what yeere we would die, we ſtill ſhuffle it off to the next; and rather than want excuſes, we would live to repent. This were well if it were true. But does not the greater number rather ad to the heape of their ſins by continuance, than diminiſh it by repentance? As if they coveted time, to ſwell the cup of their torment to the brimme: or that Hell-fire could not bee hot enough for them, unleſſe they had more ſpace allowed them to blow it? The ſinne which our birth brought with it into the world, though wee had never done actuall treſpaſſe, is worke enough for us to repent of. Beſides we ſinne too much actually every day, for that daies repentance.llMat. 6.34.Matt 6:34 Sufficient to the day is the ſinnefull evill thereof. O that ſufficient to the day were the godly ſorrow thereof. yea, the ſinne of one houre may well taske the repentance of many dayes. Lay all theſe together, and ſee if thy time be not rather of the ſhorteſt, for this great worke of repentance. He that commits one ſinne, hath hath broken Totam legem, though not Totum legis: but we have broken every one of Gods tenne Lawes ten thouſand times, and tenne thouſand waies.mmIob. 7.20.Job 7:20 We have ſinned, what ſhall we doe unto thee, O thou preſerver of men? What ſhould you doe, replies our gracious God? Make uſe of my patience; I allow you time; doe you lay hold of repentance. Have we ſo many ſinnes, and ſo few dayes; and ſhall we not ſet apart one houre of a day, one day of a weeke, for this weighty buſineſſe? Wee ſinne enough in one day, to repent all our lives: and doe wee thinke, that for the ſinnes of all our lives, we can ſufficiently repent in one day? If we have ſeene many riſing and ſetting Sunnes, and beheld the wheeling Heavens turne over forty yeeres; they ſay, we have had a faire time; yes if we have repented: otherwiſe it may prove a foule time to us. Pleaſure we have little need of, repentance is neceſſary: our time is too ſhort for both, one of them can onelyonly poſſeſſe it: Detur digniori, give it to the worthier. Before we came into the World, we had ſinne: after we are gone out of the world, (except Chriſt by his ſatisfaction cleare the skore) our ſinne remaines in Gods debt-booke: in neither of theſe ſtates is there place for repentance: onelyonly Tempus vitae, tempus poenitentiae. Time was when God did gently admoniſh men, Quid ſtatis? nnMat. 20.6.Matt 20:6why ſtand you all the day idle? The day ſhall come, when hee will terrifie their ſoules with a Quid ſtetiſtis? Why have you ſtood all the day idle? O then, let us not adde to our other ſinnes, this ſinne alſo; that we have loſt the time of repentance. Let us humbly proſtrate our ſelves before the Throne of grace; and begge not onelyonly ſpace for repentance, but the grace of repentance; that after Gods allowance of time to repent, we may never be driven to repent that we had ſuch an allowance. O let it never bee ſaid of us, as it was of that curſed Ieſabell, that we repented not.

The uſe of all this teacheth us, not to abuſe the Divine patience, but to take the firſt opportunity of repentance. If ſinne be foſtered in youth, it will hardly be diſpoſſeſſed in age. Quem juvenis admiſiſti ſocium, Senex habebis dominum. That which the young man tooke in for his play fellow, when he is aged he ſhall finde his Maſter. Suppoſe that ſickneſſe ſurpriſeth a man in the heat of his blood, and height of his jovialty; though he had rather live to enjoy his pleaſant ſins, p. 1298yet he would repent if he muſt die:August. Poenitentiam dare poſſumus, non ſecuritatem: we neither deny him mercy, nor afford him ſecurity. Vis ergo à dubio liberari? Tene certum, dimitte incertum. Wouldeſt thou be put out of doubt? lay hold on that which is certaine, let goe that which is uncertaine. Repent preſently, now in thy health; this is good: Quia eo tempore poenituisti, quo potuiſti peccare: becauſe in the time when thou mighteſt have ſinned, thou haſt repented. But then onelyonly to beginne to be ſorry,Cypr. when thou haſt no further ſtomach to ſinne; Peccata te dimiſerunt, non tu illa: thy ſinnes have caſhered thee, not thou them. If wee ſee no flowers in the Spring, we looke for no fruits in Autumne. The Philoſopher being asked neere his end, why he had not married in all his life, anſwered thus: In youth I was too yong, now I am too old, betwixt both theſe times I had other buſineſſe. In like manner doe wee ſhuffle off repentance, as he did marriage. In youth we thinke our ſelves too yong, and ne…d not: in age too old, and cannot: in middle age we have other buſineſſe and will not. But as the bloody Tyrants in the dayes of Queene Mary, gave our forefathers a round and peremptory choice; Either turne or burne: So we tremble to ſpeake it, but we muſt: Let diſſolute ſinners either haſten their turning to repentance, or expect their burning in the fiery lake of vengeance.

Thus wee have all the parts of this verſe in every paſſage whereof wee meete with Mercy: Zach. 4.7.Zech 4:7that as at the repairing of the Temple, the people ſhouted to Zerubbabel; Grace, Grace unto it; ſo let our thankefull hearts acknowledge in every piece of this Holy building; Mercy, Mercy, there is nothing but Mercy in it. Wee may breath upon ev…ry word, as that Pſalme cloſeth up every verſe, with this bearing, For his mercy endureth for ever. Firſt, The Lord is not ſlacke to ſave and deliver us, for his mercy endureth for ever. Secondly, much leſſe is he ſlacke concerning his promiſe to doe us good; for his mercy endureth for ever. Thirdly, But hee is long ſuffering toward us, full ſweete is his patience, for his mercy endureth for ever. Fourthly, He is not willing that any ſhould periſh, hee deſires not the death of a ſinner, for his mercy endureth for ever. Fifthly, But he would have all men come to repentance, and by repentance to forgiveneſſe, and by forgiveneſſe to ſalvation, for his mercy endureth for ever, Amen.