Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 2 (2 of 3)

Conversion of Nineveh, Gods Trumpet, Physic Against Famine · Sermon 2 (2 of 3)

p. 46This doctrine is not hard to conceave, Ʋſe. 1 neither obſcure to the underſtand, we all know it and confeſſe it; but not one of an hundred maketh right uſe of it, we paſſe by it as an ordinary and common thing; it muſt be aſpeciall worke of God to ſay it to our hearts, as Pſal. 90. So teach us to number our dayes that we may apply our hearts unto wiſedome. Pſal. 90.12.Ps 90:12But ſome will ſay, nothing is more eaſie then to number our dayes, and to reckon the yeares of our life: thus indeed we may doe, and yet never gather any profit by it, to ſay with the Prophet, Pſal. 39.4. The firſt reproofePs 39:4Lord, make me to know mine end, and the meaſure of my dayes, what it is: that I may know how fraile. I am. Firſt, this ſerveth for reproofe, and that of ſundry ſorts, who never conſider the uncertainty and ininſtability p. 47of future things, and are unmindful of the frailty and inconſtancy of our life and of all humane affaires. For how many are there, which thinke wholly and onelyonly of heaping up riches and getting gaine, yet cannot tell who ſhall poſſeſſe them? Such a one was the rich man in the Goſpel, Lue. 12. Alas, who knoweth what one day, or one night may bring forth? good, or evill? proſperity, or adverſity? life, or death? One night or one day altereth and changeth many things, and turneth them quite upſide downe. Many men alive, merry, and pleaſant over night, and dead in the morning? in good health in the morning, and dead before night? Nay, many in one houre alive, and dead the ſame houre? is it not thus at this time? Many at night rich, and goe to bedde wealthy men, able to helpe & relieve others, but the next way impoveriſhed and beggered, and utterly undone for ever. Many houſes and buildings ſtanding to day, which before to morrow may be deſtroyed and burnt ſticke and ſtake to the ground. The ſonnes and daughters of Iob were making merry together and feaſting together in their elder brothers houſe, Iob. 1.18.Job 1:18but in one day, even in a moment they were oppreſſed and ſlaine by the fall of the houſe upon their heads, wherein they were, and not one of them eſcaped. Secondly, The ſecond reproofe.it reprooveth ſuch as delay and deferre the time of their repentance, and put it off from day to day, nay from yeare to yeare, and from time to time till there be no more time remaining for them: never remembring that the preſent day may be the laſt. We dreame oftentimes of a time to come heereafter, and in the meane ſeaſon, death cutteth ſhort our dayes. We ought evermore to gird up our loynes, ready to take our iourney, from hence we ſhould watch and prepare our ſelves, Math. 25.8.Matt 25:8and learne wiſedome by the example of the Fooliſh Virgins, Math. 25. This was never more neceſſary then now it is, when God ſummoneth us by his judgments round about us, and yet we labour not to have p. 48oyle in our Lampes. The third reproofe.Thirdly, they are condemned that reioyce at other mens evils, albeit they hold life & all with the greateſt uncertainty, and ſuch as inſult over the miſery of others, & ſo adde affliction unto affliction. Doubtleſſe if we were wel grounded & eſtabliſhed in the preſent truth, that we know not how ſoone and ſuddainly our ſelves may end our dayes, we would not triumph at the miſeries of our brethren. Hence it is that Salomon calleth us homeward, Pro. 17.5. & 24.17.18.Prov 17:5Prov 24:17Prov 24:18Pro. 17.5. He that is glad at calamity ſhall not be unpuniſhed, and chap 24. Rejoyce not when thine enemie falleth and let not thine heart be glad when he ſtumbleth, leſt the Lord ſee it, and he turne away his wrath from him, to wit, upon thy ſelfe, as the ſtone that rolleth upon him that moved it. We ought rather as fellow-members one of an other to be grieved and inwardly touched at the calamities of our brethren: and theſe are the dayes (if ever) that call for this affection from us. No man can be ignorant under what afflictions they lye, Amos. 6.6. Eſay. 57.1.Amos 6:6Isa 57:1yet who is ſorry for the affliction of Ioſeph? and albeit the righteous periſh, and mercifull men are taken away, yet no man layeth is to his heart. This is it that Iob complaineth of chap. 19. all mine inward friends abhorred me, they whom I loved are turned againſt me: then he cryeth out, Iob. 19.21.Job 19:21Have pitty upon me, have pitty upon me, Oye my friends: for the hand of God hath touched me. The Apoſtle chargeth us to remember them that are in bonds, Heb. 13.3.Heb 13:3as bound with them; and them which ſuffer adverſity, as being your ſelves alſo in the body. Firſt, being your ſelves ſubject to the ſame afflictions, and lying open to the ſame dangers. Miſeries and calamities, ſickneſſes and diſeaſes are common, whatſoever happeneth to others may befall to our ſelves, we know not how ſoone; they are chaſtened to day, we may be corrected, nay conſumed to morrow. Iob. 31.29.Job 31:29Let us be like minded and tender hearted with Iob, chap. 31. I rejoyced not at the deſtruction of him that hated me, neither have I ſuffered my mouth to ſinne, by wiſhing a p. 49curſe to his ſoule. This is the note and nature of a godly man, to be grieved at the evill of others, as we ſee in Davids example, 2 Sam. 1. He and his men mourned, faſted, 2 Sam. 1.12.2 Sam 1:12and wept till even for Saul and for Ionathan, the one the head and gouernour of the people, the other his ſonne; albeit Saul had perſecuted him and hunted him up and downe as a Partridge in the Mountaines, and ſought to take away his life, and albeit he were to ſucceed after him in the kingdome: and Pſal. 35. Pſal. 35.13.14.Ps 35:13Ps 35:14They rewarded me evill for good to the ſpoile of my ſoule: but as for me, when they were ſicke, my clothing was ſack-cloth, I humbled my ſelfe with faſting, I behaved my ſelfe as though they had beene my friend, or brother, I bowed downe hea…ily as one that mourneth for his mother. On the other ſide, would we know a wicked man? he is not onelyonly without naturall affections, but inſulteth and grinneth his teeth at the miſeries of others, eſpecially of the faithful. Thus doth the Prophet deſcribe the malice of his enemies, Verſ. 15 in mine adverſity they reioyced and gathered themſelves to gether againſt mee, yea the abjects gathered themſelves together, they did teare me, and ceaſed not. 2 Sam. 16.5. 1 King. 2.8.2 Sam 16:51 Kgs 2:8O how did Shemei laugh and leape for joy in Davids miſery, he curſed him with an horrible curſe: but what was the end? the curſe cauſeleſſe ſhall not come, ſaith the wiſe man Pro. 26.2. but was that all? no, the Lord met with him in the end, for he periſhed and no man lamented for him, ſaying, The fourth reproofe.Ah my brother. Fourthly, ſuch are convinced, who breath nothing but threatnings as it were fire and flames out of their mouthes, and thinke upon nothing but revenge againſt their enemies, never conſidering the ſhortneſſe of their owne lives, and that vengeance may firſt meet them in the way, and fall upon their owne heads. Such never marke nor meditate with themſelves, Pſal. 7.16. & 9.15. Eccl. 10.8.Ps 7:16Ps 9:15Eccl 10:8what danger may lye at their owne doores, and hang over their heads, as they that dig a pit for others, and fal into it firſt themſelves: or ſpread a nett to enſnare others, and their owne foote is p. 50taken therein. We ſee an example hereof in Haman, Eſter. Eſt. 7.10.Esth 7:107. He builded a paire of Gallous for an other more righteous then himſelfe, and himſelfe was hanged thereon: as alſo the adverſaries of Daniel caſt him into the denne of Lyons to be devoured, Dan. 6.24.Dan 6:24but themſelves were deſtroyed, for the Lyons had the maſtery of them and brake all their bones in pieces or ever they came at the bottome of the denne. Laſtly, The fift reproofe.this meditation reproveth ſuch as are unmercifull toward thoſe that are in miſery and neceſſity, and will part with nothing, never regarding what miſchiefe may hang over their owne heads, and in what wonderfull uncertainty they hold their lives, their eſtates, their goods, and all that they have. For what ſtore and plenty ſoever we have preſent, we do not know what want and penury we may ſuffer. Many that have had abundance and ſuperfluity of all things, have alſo had lamentable experience of great miſery before their laſt end. Eccl. 11.1.2.Eccl 11:1Eccl 11:2This doth Salomon teach Eccl. 11. Caſt thy bread upon the waters, for thou ſhalt find it after many dayes: give a portion to ſeven and alſo to eight, for thou knoweſt not what evill ſhall be upon the earth. Where he exhorteth to liberality and bountifulneſſe toward the poore, and not thinke we have done enough, when we have given to one or two: yea he ſtirreth up thereunto from the uncertainty of things which we dreame to be certaine, All earthly things are uncertaine in ſundry reſpectes.and not to meaſure things by our preſent fruition and poſſeſſion of them. All earthly things, as life it ſelfe, are uncertaine, and that in divers reſpects. For firſt it is uncertaine, whether we ſhall prolong our dayes to ſhew our bounty toward other, 1as Eccl. 9. Whatſoever thy hand ſhall find to doe, doe it with thy might: Eccl. 9.10.Eccl 9:10for there is no worke in the grave whither thou goeſt. VVe muſt walke in the light while we have it, Gal. 6.10.Gal 6:10the darkeneſſe commeth wherein no man can worke: as we have therefore opportunity, let us doe good unto all men, eſpecially unto them who are of the houſehold of faith. 2Gal. 6.10. Secondly, whether our p. 51ſubſtance which we have in preſent ſhall continue and abide with us, or not. It is not with the world and worldly things, as with ſpirituall and heavenly things. Math. 6.19.Matt 6:19For the moth and ruſt may corrupt the former, and theeues breake through and ſteale them away, but they cannot deprive us of the latter. Therefore Salomon warneth us that riches are deceitfull, that we ſhould not lay up our treaſure upon earth, but in heaven, Pro. 23.5.Prov 23:5Wilt thou ſet thine eyes upon that which is not? for riches certainly make themſelves winges and fly away as an Eagle doth toward heaven. So the rich in this world are charged not to be high-minded, 1 Tim. 6.17.1 Tim 6:17nor to truſt in uncertaine riches, but in the living God, who giveth us richly all things to enioy. Thirdly, 3we know not whether our ſelves or at leaſt ſome of ours (how ſurely ſoever we may thinke we have feathered our neſtes) may be driven to pouerty and miſery, and compelled even to begge our bread and crave an almes of others, and happily of thoſe whom we have deſpiſed and derided, as much as now we have, and as rich as now we ſeeme to be, and how ſetled ſoever we ſuppoſe our eſtate to remaine; when happily we may finde others as hard-hearted and ſtreightlaced toward our ſelves, as we have beene toward them. And it is the juſt judgement of God, that they find no mercy, who have ſhewed no mercy. Beſides, among all uncertainties this is not the leaſt of all, whether our heire, ſonne or daughter, or other, ſhall waſte & conſume all that we have gotten and gathered, and whatſoever we have heaped and hoarded together, or a ſtranger poſſeſſe all: or if we were ſure to leave our ſubſtance to the heire of our bodies, Eccl. 2.19.Eccl 2:19Who knoweth whether he ſhall be a wiſe man or a Fools that ſhall have rule over all our labour? Let us therefore follow the counſell of our Saviour Luc. 16. Luc. 16.9.Luke 16:9I ſay unto you, make you friends of this earthly Mammon, that when ye faile, they may receive you into everlasting habitations: he meaneth that our good workes will give a friendly teſtimony p. 52to our conſciences that we are the elect of God, and have not beleeved in vaine. To conclude, let us remember the ſaying of the Prophet, after that he hath brought in the counterfeit faſting of the hypocrites of his time, complaining that they had faſted & God regarded it not, and pleaſing themſelves in the outward worke, Eſay. 58.Isa 58ſaying, Is this ſuch a faſt as I have choſen, a day for a man to afflict his ſoule, to how downe his head as a bulruſh, and to ſpread ſackcloth and aſhes under him? wilt thou call this a faſt & an acceptable day to the Lord? He proccedeth to teacheth them and us by them what to doe, Is not this the faſt that I have choſen, to looſe the bands of wickedneſſe, to deale thy bread to the hungry, lo bring the poore to thy houſe, when thou ſeeſt the naked that thou cover him, and that thou hide not thy ſelfe from thine owne fleſh? Hereby we make our faſt acceptable to God, otherwiſe covetous and miſerable perſons may like of it, thereby to ſave ſomewhat both to pinch their ſervants at home and to defraud their owne bellies: but if it be performed aright, then ſhall our righteouſneſſe goe before us, and the glory of the Lord ſhall be our reward.

Secondly, 2glory not of the time to come, Pro. 27.1. neither aſcribe any power to our ſelves, let us not reſolve and appoint what we will doe: we know not what God hath decreed and determined concerning us. The Apoſtle Iames concludeth this, Iam. 4.13.Jas 4:13chap. 4. Goe to now ye that ſay, To day or to morrow we will goe into ſuch a city and continue there a yeare, and buy, and ſell, and get gaine; whereas ye know not what ſhal be on the morrow! for what is your life? it is even a vapour that appeareth for a little time, and then vaniſheth away: for that ye ought to ſay, If the Lord will, both we ſhall live, and doe this, or that. But on the other ſide, it ſhould haſten and further our repentance, and cauſe us to humble our ſelves under the mighty hand of God, as the Ninivites did, who hearing their end was neere at hand, they proclaimed a faſt, p. 53they put on ſack-cloth, they cryed unto God from the greateſt of them to the leaſt of them. And who knoweth how nigh at hand our time may be! are not many gone and ſwept away, that ſeemed before as ſafe as we? The Sodomites thought themſelves as free from judgement, and as farre from their end, as we doe; Gen. 19.23.24.Gen 19:23Gen 19:24the Sunne ſhined upon them, they promiſed to themſelves a faire day, but before night they ſuffered a perpetuall night and darkneſſe of death, they were deſtroyed with fire and brimſt one from heaven. So it was with the Egyptians, they went quietly to bed, and ſlept ſoundly, but it came to paſſe at midnight, Exod. 12.29.Exod 12:29the Lord ſmote all the firſt-borne in the land of Egypt, &c. The like I might ſay of Belſhazzar, Dan. 5. and of Anarias and Sapphira Act. 5. Now is the time of our acceptance, of turning and changing; after death, there is no change at all.

Thirdly, 3learne to content our ſelves with every eſtate and condition, whatſoever ſhall befall us. Our life is vaine and ſuddainly gone, we have a ſhort journey to make, Cicer. de Senectute.and therefore the leſſe proviſion will ſerve our turne. It is great folly for a man that hath a ſhort way to goe and a little iourney to take, to carry greater proviſion with him for it. A little will ſerve to bring us to our iournies end. 1 Tim. 6.7. Heb. 13.5.1 Tim 6:7Heb 13:5Therefore the Apoſtle ſaith, 1 Tim. 6. We brought nothing into this world, and it is certaine we can carry nothing out: and having food and raiment, let us be therewith content.

Laſtly, let us be wiſe to number our dayes, and to meaſure out the length of our time, that we may know how fraile we are. There is a great art and skill required to doe this aright: few have learned this knowledge. Hence it is that the Prophet himſelfe turneth himſelfe to God to be inſtructed of him, as one that was not able of himſelfe to conceive it without ſuch a maſter, Lord teach me: Pſal. 39.4. & 90.12.Ps 39:4Ps 90:12Lord make me to know mine end, &c. This is the beſt art of numbering and skill of menſuration. It is a vaine thing to be p. 56able to meaſure our land, and to number our ſheepe and other cattell, and yet have no knowledge how to number our dayes. The numbring of our dayes aright hath many branches.A man may ſeeke the regiſter and know his age, and not number his dayes; but ſuffer whole yeares to paſſe over his head, and the greateſt part of all his life without heavenly wiſedome. This point hath many branches: firſt account the preſent time and day to be as the laſt; 1and ſo live, as if every day we ſhould die, that we may prepare our ſelves for the day of our diſſolution, Luc. 12.10.Luke 12:10when we muſt go hence & be no more: not as the rich man that numbred falſely, and deceived himſelfe in his accounts, Thou haſt much laid up for many yeares, take thine eaſe, eate, drinke and be merry, and therefore is worthily called a foole for his labour. There can be no worſe deceit, then when a man deceiveth himſelfe in his reckonings. 2Secondly, we number our daies, when we looke backe and remember the miſerie into which ſinne hath brought our nature, Gen. 2. Muſt not that needs be bitter, which hath brought forth ſuch bitter fruit? Gen. 3.17.18Gen 3:17Gen 3:18the ground was curſed to bring forth thornes and thiſtles: but man bringeth forth more ſowre and unſavery fruits of ungodlineſſe and unrighteouſneſſe, and hath pulled down that goodly building which God had ſet up, that only a little rubbage therof remaineth. An evill tree cannot bring forth good fruit: ſo man drinketh iniquity as water, and cannot bring that which is cleane from the fountaine that is uncleane. 3Thirdly, we learne thereby to dy daily. 1 Cor. 15.31.1 Cor 15:31This the Apoſtle practiſed 1 Cor. 15. I proteſt by your rejoycing which I have in Chriſt Ieſus our Lord, I dy daily. We muſt exerciſe and enure our ſelves in dying by little and little, ſo long as we live here upon earth, before we come tody indeed: and then I doubt not but we ſhall depart hence in peace & dye well in the end. Every afflictiō is a preparation to death, and a putting of us in minde of our diſſolution. For he died daily, not onelyonly becauſe he was often in danger of death, that there was often but a ſteppe betweene death and him, but becauſe in all his troubles and p. 55dangers he made himſelfe ready, not knowing when God might call him. He that will inable himſelfe to beare the croſſe of all croſſes, I meane death, Iob. 18.24.Job 18:24called the King of terrours, muſt firſt of all learne to beare ſmaller & leſſer croſſes patiently and meekly, as ſickneſſe of body, trouble of minde, anguivh of conſcience, loſſe of goods, greatneſſe of paines, death of friends, burdens of poverty, lacking of maintenance, croſſes in our affaires and many ſuch like, which are as the harbingers or meſſengers of death, making the way before it. Learne we therefore to entertaine them, and make good uſe of them, that when death the end of all commeth indeed to cut off our dayes, as the ſickle reapeth downe the corne that is ripe and ready to be carried into the barne, we may looke it in the face, bid it welcome, and prepare to meete it halfe way. O how bitter and diſtaſtfull is death, to them that live in the pleaſures of ſinne, and how ſweet to the diſtreſſed! 4Fourthly, labour to take away the power and ſting and ſtrength of death. It is as a Scropion that carrieth poiſon in the taile of it: and therefore we muſt deale with it, as they doe with a venimous beaſt, pull out the ſting of it, & then it cannot hurt. What is that, may ſome ſay? 1 Cor. 15.561 Cor 15:56The ſting of death is ſinne, ſaith the Apoſtle, as the ſtrength of ſinne is the law. Or let us deale with it as the Philiſtines dealt with Sampſon, they never reſted, but laboured day and night to know, wherein his ſtrength lay, Iudg. 16.5.Judg 16:5that they might weaken him and make him like to one of them. So ought we to doe. If any aske, wherin lyeth the ſtrength of death, that it beateth downe ſo many to the ground, nay throweth and thruſteth them headlong downe to hell? I anſwer, it lyeth altogether in our ſinnes, and therefore we muſt labour earneſtly to take away the ſtrength of them by repentance from dead workes, and faith in Chriſt Ieſus. So many ſinnes as we maintaine and cheriſh in our ſelves, ſo many ſtings of death be in us, the leaſt whereof is able to p. 56wound our ſoules to eternall death. The venime of theſe ſticketh deeply in us, it muſt be the labour of our whole life to pull it out. 5Fiftly, whatſoever a man would do, when he is dying and departing out of this world, let him doe the ſame every day while he is living: and what he would doe when he ſicke, let him doe it while he is in health. The moſt wicked, Exod. 8.8. 1 King. 13.4.Exod 8:81 Kgs 13:4when he is dying, will pray and deſire others to pray for him. So I haraoh did in his troubles: ſo did Ieroboam that made Iſrael to ſin, when his hand was withered and dried up, that he could not pull it into him againe. Sixtly, 6he that would live when he is dead, muſt die while he is alive, namely, to his ſinnes. If we would die the death of the righteous, we muſt have the converſation of the righteous: otherwiſe it ſhall goe no better with us, then it went with Balaam, Num. 23.10.Num 23:10he would have his ſoule dy the death of the righteous, but he would not live the life of the righteous. A profitable meditation in theſe dangerous times, we know not how ſoone we may be called to give an account of our ſtewardſhip. 7Laſtly, let us begin our eternall life here upon earth, Phil. 3.20.Phil 3:20and even now have our converſation in heaven, Col. 1.13.Col 1:13and ſeeke thoſe things that are above, where Chriſt ſitteth at the right hand of God. So the Apoſtle deſcribing the eſtate of the faithfull ſaith, God hath delivered us from the power of darkneſſe, Col. 3.1.Col 3:1and hath tranſlated vsus into the kingdome of his deare ſonne. It behoveth us therefore to be watchfull and in a readineſſe, like the wiſe Virgins againſt the comming of the bridegroome, leſt we be taken unawares, and ſwept away from his preſence, as the chaffe which the winde driveth away. To this purpoſe Chriſt exhorteth Mar. Mar. 13.35.36.Mark 13:35Mark 13:3613. upon this ground to watch & pray, & to take heed, leſt he comming ſuddainly to us, or calling us ſuddainly to come to him, doe find us ſleeping, Of that houre and that day knoweth no man, no not the Angels that are in heaven, neither the Sonne, but the Father onelyonly: take ye heed therefore, watch and pray, p. 57for ye know not the time, when the maſter of the houſe commeth, at even, or at midnight, or at the cocke crowing, or in the morning, leſt comming ſuddainly he find you ſleeping: and what I ſay unto you, I ſay unto all, watch: thus heteaceh thus to apply generall commandements particularly to our ſelves, and this was never more neceſſary then in theſe preſent daies of affliction.

Whoſe blood Pilate had mingled with their ſacrifices.) Doct. The vvicked are by nature cruell and bloody.See here the violent practiſe of Pilate: behold a matter of great impiety, without having reſpect to perſons, to time, place or action whereabout they went that offered ſacrifice. He was the governour and judge in Iudea, he ſhould have preſerved peace, and prohibited others from ſuch outrage: This teacheth us that wicked and ungodly men are bloody and cruel, without mercy or naturall affection. See this at large, Amos 1. Amos. 1.3. Obad. ver. 12.13.Amos 1:3deſcribing the enemies of the Church, They have threſhed Gilead, that is, the inhabitants of Gilead, with threſhing inſtruments of iron, they purſued their brethren with the ſword, and caſt off all pitty, they have ript up women with child, &c. This is to be noted in the Edomites againſt their brother Iacob, they rejoyced in the day of his deſtruction, and laid hands on his ſubſtance in the day of his calamitie, and ſtood in the croſſe way to cut off thoſe of his that did eſcape, &c. Behold the truth of this farther confirmed in the examples of Caine, of Nimrod, of Eſau, of Pharaoh, of Saul, of Hazael, of Agag, of Herod, of infinite others, whoſe tender mercies have beene terrible cruelties, as Salomon ſpeaketh, Pro. 12.10.

The reaſons are evident: for firſt who ruleth in them? Reaſon. 1 and who carrieth them with might and maine, and hath the ſway and ſwing of their whole life? Doubtleſſe they are led by the ſpirit of Satan, Ioh. 8.44.John 8:44who was a murtherer from the beginning, 1 Pet. 5.8.1 Pet 5:8and the great Dragon that perſecuted the woman that brought forth the man-child: the roring Lyon that walketh after his prey, and ſeeketh whom he may devoure. p. 58For that which is ſaid of Caine, is true of all the company of the ungodly; he was of that wicked one and ſlew his brother, becauſe his owne workes were evill and his brothers good. This our Saviour alſo teacheth, Revel. 2. Behold the devill ſhall caſt ſome of you into priſon, that ye may be tried: not that Satan was incarnate and become a layler in his owne perſon, but he underſtandeth the inſtruments of the devill, ſuch as obeyed him as the ſervant his maſter. Secondly, 2by the names given to them in holy Scripture, we may ſee and judge of their natures. For they have the names of ſuch beaſtes given unto them as are given to ſpoiling and ravening, as Lyons, Beares, Bulls, Dogs, Leopards, Pſal. 22.12.13.16.Ps 22:12Ps 22:13Ps 22:16Wolves, & ſuch like, of which the Scripture is full in every place, that we ſhould not be ignorant of them.

This ſerveth to reprove all ſuch as are guilty of violence and cruelty, Ʋſe 1 Severall ſorts of cruelty.of oppreſſion and unmercifulneſſe toward others: and hereof there are ſundry ſorts, and herein we may offend ſundry waies. 1Firſt, when we goe beyond the bounds of juſtice. For extremity of juſtice is injuſtice, or a kind of cruelty: ſo that we offend by exerciſing heinous tyranny in inflicting puniſhment even againſt offenders and malefactours. If too much mercy be a kinde of cruelty, much more over much rigour of juſtice. There is mercy to be ſhewed in juſtice, & there is juſtice to be ſhewed in mercy. In the law of Moſes the Iudge is charged to iuſtifie the righteous, and to condemne the wicked: and if he be worthy to be beaten, he ſhall receive according to his fault; Deut. 25.3.Deut 25:3forti… ſtripes he may give him, and not exc…ed. So then theſe are to be puniſhed, 3but not with cruel…y. Secondly, 2by fighting and quarelling, beating or maiming our neighbour in his body, reprooved by Moſes, Levit. 24. Levit. 24.19.20.Lev 24:19Lev 24:20if a man cauſe any blemiſh in his neighbour, as he hath done, ſo ſhall it be done to him, &c. as he hath cauſed a blemiſh in a man, ſo ſhal it be done to him againe. True it is, many carnall men of this world know no other valour or vertue, then hurting, laming, quarelling and deſire of p. 59revenge, which breath forth cruelty & are often times the forerunners of bloody murther. Such as have neither hand nor heart to fight againſt the enemies of their ſoules, and againſt ſpirituall wickedneſſe in high places, to fight the battels of the Lord againſt ſinne, Satan, and the world, but are ready as cowards and daſtards to yeeld unto them the field, yet are never well but when they are fighting and quarreling, chalenging and provoking others; contrary to the earneſt perſuaſion of the Apoſtle, As the elect of God, Col. 3.13.Col 3:13holy and beloved, put on tender mercy and kindneſſe, hum bleneſſe of minde, meekeneſſe, long ſuffering, forbearing one another and for giving one another, if any man have a quarell to an other, even as Chriſt forgave you, even ſo doe ye. And doubtleſſe if the ſpirit of the Lord were in us, and we had any feeling of his love in ſparing and forgiving us, we could not but expreſſe the power thereof, and the ſpirit of meekneſſe would mortifie in us more and more this thirſt after revenge, and we would learne of our Saviour, Math. 11.29.Matt 11:29who hath ſaid, I am meeke and lowly in heart, and ye ſhall finde reſt unto your ſoule…. Thirdly to procure any way the death of others, and the ſhortning of their dayes. What cruelty is ſhewed in infectious times.This may be done many wayes, either by the ſword, or by famine, or by falſe accuſations, and ſuch like. But not to ſpeake of all theſe meanes, it is done in theſe infectious times, when the peſtilence walketh in darkneſſe, & deſtruction waſteth at noone day, three wayes eſpecially, by ſuch as reſtraine them, by ſuch as are reſtrained, and by ſuch as are appointed to attend them that are reſtrained. Firſt they offend that reſtraine them, but doe not relieve them: that are very carefull to ſhut them up, and then ſhut up their compaſſion from them, and their farther care of them, like thoſe that bind a man hand and foot, and then beate him. This is extreme cruelty, that a naturall man would not ſhew to his bruit beaſt. If a carnall man have any of his cattell ſicke and he ſhut them up, he will uſe all meanes to recover p. 60them: and ought we not much more to ſupply the wants of our poore brethren made after the jmage of God, and for whom Chriſt Ieſus died? ſhall we adde affliction to them that are afflicted, and make the heavy burden they beare more heavy, and cauſe them to breake out into unlawfull and ungodly courſes which may not be warranted?

Secondly, 2when ſuch as are infected goe about to infect others. Theſe are unruly perſons, the very ſons of Belial, that breake all lawes of God and man: that cry out, ſhall we be reſtrained & cooped up, as it were impriſoned like malefactors? we will breake their bands, and caſt away their cordes from us: We will have our liberty, and who ſhall hinder us? we will have what we liſt, or elſe we will make thoſe rich grubbers repent it? Theſe are impatient under the hand of God, and will not ſtoope downe at his correction; but as refractary beaſts lift up the heele againſt him: whereas they ſhould conſider that it is God which reſtraineth them and not man. Hence it is, that the Lepers in the law were ſhut up, Levit. 13.46.Lev 13:46and dwelt apart by themſelves, as Levit. 13. All the dayes wherein the plague ſhall be in him, he ſhall be defiled, 2 Chro. 26.21.2 Chr 26:21he is uncleane: he ſhall dwell alone, without the campe ſhall his habitation be: yea even Kings and Princes dwelt in ſever all houſes, and were cut off from the houſe of the Lord. This rule holdeth by proportion in contagious diſeaſes. Therefore when God viſiteth us and ſtriketh us, we muſt not ſtrike others: and when we are infected we muſt not infect others: for then we make our ſelves guilty of blood in Gods ſight. Be it that we may goe away ſcotfree; and not be accounted as murtherers in the courts of men, yet we ſhall be arriagned as guilty in the high court of heaven; and albeit the lawes of men ſhould not take hold upon us, yet the law of God will find us out, wherein we are commanded to preſerve life, and therefore much more forbidden to ſhorten the dayes of any, & bring them to an untimely death. This is an heinous crime and p. 61horrible cruelty, and bringeth a blot upon our own ſoules. True it is, we may hurt their bodie…, but we hurt our own ſoules & wound our conſciences more then we can annoy others: and we may carry the plague into their bodies, but we admit a greater plague into our owne ſoules. Thirdly, 3when ſuch as are appointed or hired to looke to ſuch as are infected, doe not only ſhew no mercy, but rather cruelty; and rather regard to enrich themſelves, then recover the diſeaſed. The properties required in Churchwiddowes that were to attend the ſicke and the poore, ought to be found in theſe, that they be ſuch as be well reported of for good workes, and have relieved the afflicted, waſhed the Saints feete, and have diligently followed every good worke. 1 Tim. 5.10.1 Tim 5:10This is a glaſſe wherein ſuch ſhould behold themſelves and their office, that are called to looke to others in their extremity, to exhort to counſell, and comfort them, to ſupport them, to feed them, that are not able to helpe themſelves. An other branch of cruelty is by uſing any of the creatures of God hardly. 4This doth Salomon reprove Pro. 12.10. a righteous man regardeth the life of his beaſt: how much more ought he, of his ſervant, though he be never ſo meane, poore, or ſimple. In the inſtitution of the Sabbath the Lord had regard and reference to the ſervant, Deut. 5. Deut. 5.14.25.Deut 5:14Deut 5:25That thy man-ſervant and thy maidſervant may reſt as well as thou, and remember that thou waſt a ſervant in the land of Egypt, &c. And wherefore did the God of all mercies forbid in the law to kill the damme when they had taken her young ones away, Deut. 22.6.Deut 22:6but that he would have it known, that he alloweth cruelty & wrong to be offered no not ſo much as to the ſeelieſt birds or beaſtes. It is true that the mercies of the wicked are cruel: and it is true that many wicked men regard the liues of their beaſts, and provide plenty of fodder for them: but wherefore? doubtleſſe it is not ſimply in mercy and love to the creature, but in love to themſelves, & covetouſneſſe p. 52and deſire of their owne gaine, either that they may doe them the more worke, or carry them the better on their backes, or live the longer to doe them ſervice, or be more ſailable to yeeld them mony, and not to obey God therein that made them. The mercies of the wicked how they are cruell.True it is the wickedſt man will pretend mercy; but their mercy pretended is cruelty extended: for firſt they are or would ſeeme to be very carefull, that their people and families ſhould have their recreation and refreſhing, their liberty from their labour, and times for their ſports and delights: yea they pretend neceſſity, and plead their cauſe that they muſt have it. What, ſay they, would you not have them take any pleaſure? what? nothing but droyling and moyling, and never be at reſt? But when ſhall this be? if at any time, I warrant you, upon the Lords day, when they may doe them no ſervice, when it ſhall doe more hurt to their ſervants ſoules, then good to their bodies; and when they cannot be ſuffered to worke for them, they care not if they play, neither what elſe they do; but whoſoever giveth, muſt learne to give of his owne: the Lords day is none of his own to give away. Secondly, 2they are ſometimes forward in giving, but not to Iobs almeſmen, the poore labourer, the blind, the lame, the aged, the impotent, the maimed, but to the idle and ſturdy begger, whom it were more mercy to puniſh, & it would doe them more good. 3Thirdly, by ſaving many malefactours from puniſhment, like Saul that ſpared Agag, or like the Iewes that would have Barabbas let looſe, who had bin put in priſon for murther and ſedition. 5Fiftly, by laughing and taunting all the infirmities of our brethren, reproved in the law of God, Levit. 19.14.Lev 19:14Thou ſhalt not curſe the deafe, nor put a ſtumbling blocke before the blinde, but ſhalt feare thy God. Prov. 17.5.Prov 17:5I am the Lord: and Pro. 17. Who ſo mocketh the poore, reproacheth his maker: & he that is glad at calamities ſhal not be nupuniſhed. Laſtly, to deale hardly with the poore among us that are moſt helpleſſe and ſuccourleſſe, of which are p. 63foure ſortes often ioyned together, the day labourer, Mal. 3.5.Mal 3:5the comfortleſſe widow, the fatherleſſe child, and the deſtitute ſtranger. Touching labourers oppreſſed.The firſt branch is of ſuch as with-hold the labourers wages, often reprooued and condemned in the law and the Prophets, Levit. 19.13. Deut. 24.14. Ier. 22.3.13. Doubtleſſe if there were not great wickedneſſe and crue… ty in men, it had beene needleſſe to ſet downe any ſuch threatnings as theſe here contained. We know the poore have no rents nor revenues to live upon, as the richer ſort have: The poore laboures hovv defrauded.their lands and inheritance is the labour of their hands: it is therefore againſt all right and reaſon, that they ſhould be deprived of the fruit of their labours. This is done many wayes, firſt when the wages of their worke is denied, or detained, or delaied, without reſpect or regard of the neceſſity of the workman. Secondly, though it be not wholly wrung and wreſted from them, yet it is often clipped or gelded, and ſo a part is kept away. For if we conſtraine a poore man to labour for us, and then will pay him but by halfes, and uſe him as the Ammonites did the meſſengers of David, 2 Sam. 10.4.2 Sam 10:4who cut off their garments by the middle this alſo is open violence and oppreſſion, Thirdly when we will ſeeme to deale juſtly and truly with them, and pay them all, but it is not in mony according to Covenant, but with old ſhooes, or with ragges and reliques of our own, or with caſt garments which we have left, yet ſell them & value them againe to our ſervants, as if they were new, and ſometimes at a dearer rate. Thus both we ſhew our owne cruelty, and abuſe their ſimplicity. Fourthly, when we ſee a poore man out of worke, and that he muſt needes paſſe through our handes, if we take occaſion and advantage thereby to bargaine with him as we liſt, and to give him little or nothing, becauſe we know he knoweth not otherwiſe where to have worke and whereabout to ſet himſelfe, and begin to ſay within our ſelves, This fellow is a fit pray and booty fallen into my hands, he cannot eſcape me: p. 64he is quite out of worke and apparrell, now I may hire him for a cruſt; now I have him at an advantage, I can uſe him at my pleaſure: now he will be glad to ſerve for a ſong, or a morſell of bread: what is this but horrible and monſtrous oppreſſion? for albeit through the wrongs and iniuries they lye under, as a greevous burden that preſſeth them downe, they dare not complaine or mutter, much leſſe ſue and bring an action: yet the hire it ſelfe detained, and the wrong ſuſtained crieth out and is ready to witneſſe againſt ſuch cruell oppreſſours that grinde the faces of the poore, G…. 4.10.as it is ſaid of the blood of Abel, behold the voyce of the blood of thy brother crieth unto me from the ground ſo the Apoſtle Iames teacheth that the hire of the labourers, Iam. 5.4.Jas 5:4which have reaped downe your fields, which is by you kept backe by fraud, cryeth: and the cries of them which have reaped, are entred into the eares of the Lord of the Sabbath. Levit. 19.13.Lev 19:13This is indeed and in truth no better then a cunning kind of ſtealing and robbing. This they muſt learne, that uſe ſuch winching to ſave a penny or halfe-penny out of a poore mans wages which being given could doe them no hurt, but to the poore man much good: whereas we ſhould provide not onelyonly that they may live, but that they may live cheerefully and comfortably. Otherwiſe, what doe we, but prolong their lives in miſery and penury, and of their wives and children in beggery and neceſſity. How many are there every where, that care not how much they ſpend in ſurfetting and drunkenneſſe, in revelling and riotouſneſſe, in feaſting and banketting, who thinke they never beſtow enough in complements and entertainment? yet grudge at a little given to the poore, and ſtrive who ſhall beſtow leaſt; Touching widowes and fatherleſſe children, how wronged.ſuch a one is though the beſt husband and moſt provident, he is judged to have made the beſt bargaine, and to goe away with all the praiſe and glory in the world. The ſecond and third branches are touching the widow and the fatherleſſe: God will be avenged of ſuch as p. 65vexe and oppreſſe them, Deut. 10.18. & 14.29. & 24.17. True it is, many widowes are tendred and regarded, and much made off while their husbands are living, and ſo are children in their father life time: but when once their husbandes and parents are dead, they are not once looked upon, but left to the wide world and ſoon out of mind. It is greefe and ſorrow enough to the widow to looſe her husband, and the children their parents: howbeit the cruelty of men ſpareth not to adde more affliction: but the Lord will take their cauſe into his owne hand, and reſerveth to himſelfe the puniſhment of ſuch oppreſſours. See this Exod. 22. Ye ſhall not afflict any widow, Exod. 22.23.24.Exod 22:23Exod 22:24or fatherleſſe child: if thou afflict them in any wiſe, and they cry at all unto me, I will ſurely heare their cry, and my wrath ſhall waxe hote, and I will kill you with the ſword, and your wives ſhall be widowes, and your children fatherleſſe: Where he threatneth not onelyonly to puniſh them, but in like manner and meaſure as they had ſinned, according to the ſaying of our Saviour, With what judgement ye judge, ye ſhall be judged: Math. 7.2. Touching ſtrangers▪ how they a… iniuried.Matt 7:2and with what meaſure ye mete, it ſhall be meaſured to you againe. The laſt is touching ſtrangers, that is, ſuch as being borne in a forraine land, are willing to forſake it, to come and dwell where the word of God is truly and plentifully preached, being peacable to the ſtate, and proſelytes to the ſame religion, and ſerue the ſame God with us: doubtleſſe God will be avenged of ſuch as hurt or oppreſſe them, for he will not have ſuch vexed & wrenged. This was forbidden to the Iewes, Exod. 22. Exod. 22.21. Levit. 19.33.Exod 22:21Lev 19:33Thou ſhalt neither vexe a ſiranger oppreſſe him: for ye were ſtrangers in the land of Egypt: & Levit. 19. If a ſtranger ſojourn among you ye ſhal not vexe him he ſhal be as one borne among you & thou ſhalt love him as thy ſelfe for ye were strangers in the land of Egypt: ſo Deut. 24. Deut. 24.18.Deut 24:18Thou ſhalt remember that thou wast a bondman, in Egypt, and the Lord thy God redeemed thee thence therefore? command thee to doe this thing. This was often remembred and repeated to the p. 66Iewes. But what, may ſome ſay, doth this belong to us? who were never in Egypt, Ioh. 8.33.John 8:33much leſſe ſtrangers in Egypt, or any other land, as the Iewes ſaid, We were never in bondage to any man. I anſwere, though we were not, yet we know not whether we ſhall be, neither how ſoone we may be: Pro. 27.1. Math. 7.12.Prov 27:1Matt 7:12we know not what hangeth over our heads, neither what a day may bring forth. Beſides, the common rule leadeth us to this homanity, Whatſoever ye would that other men ſhould doe unto you, doe ye even ſo to them: for this is the law and the Prophets: Our forefathers have for the truths ſake beene driven from houſe and home, and beene conſtrained to forſake wife and children, lands and goods, and have received comfort and releefe in a ſtrange land, where God inclined the hearts of the magiſtrates to favour them: is it not then reaſon, that we now ſhould doe the like, and ſhew mercy? But how many wicked and envious men are there among us, which murmure and grudge, that ſuch ſhould come over and dwell among us, who have left their countrie for their conſcience ſake and the Goſpels? They pretend and plead that they grow rich and wealthy; they ſee it, and grudge and grieve at the fight of it. For anſwere unto theſe, 1 Sam. 2.8.1 Sam 2:8obſerve theſe few points: Firſt, who made them ſo? 1. Tim. 4.8.1 Tim 4:8Is it not God? he maketh poore and maketh rich, he bringeth low and lifteth up, and doe we envy them, and repine at them? Or ſhall our eye be evill toward them, becauſe his is good? Secondly, it is Gods bleſſing upon them (no doubt) for the faiths ſake, becauſe they have preferred the Goſpel of God before their owne goods. And indeed godlineſſe is profitable to all things, and hath the promiſe of the things of this life, and of that which is to come. To this purpoſe our Saviour teacheth, Every one that hath forſaken houſes, Math. 19.29. Luc. 18.29.30.Matt 19:29Luke 18:29Luke 18:30or bretheren, or ſiſters, or father, or mother, or wife, or children, or lands, for my names ſake, and for the kingdome of Gods ſake, ſhall receive manifold more in this preſent time, and in the world to come life everlaſting. Thirdly p. 67Is it not better they ſhould be rich, then poore? better, I ſay, not for them onelyonly, but even for others? If they were poore, they muſt be releeved: for we are debters to Iew and Gentile, even to the Turkes and infidels, ſo farre as we doe not helpe them againſt Chriſt and Chriſtianity. If they be rich, they will not be chargable to any of us, but will rather be helpfull unto others. Fourthly, What is the cauſe they grow ſo rich? becauſe they are painfull and induſtrious. And wherefore are many poore and in need among us, but becauſe they are idle and will not labour, nor uſe the meanes that theſe do? Laſtly, I am perſwaded, that God bleſſeth us and the land the better for giving entertainment to the diſtreſſed members of the Churches ſcattered abroad: We have done ſome good to them, but much more to our ſelves, as the Shunamite that entertained the Prophet of God did him and his ſervant good, but ſhe did more to her ſelfe and her owne houſe. Thus we ſee what ſundry branches there are of cruelty, all which as we ſhould alwayes conſider, ſo moſt eſpecially in theſe dayes of our publike humiliation, when we make ſolemne profeſſion of our unfained repentance.

Secondly, 2judge by this note and property of the religion of the Church of Rome. Such as have not underſtanding to judge of the doctrine, let them open their eyes and behold their practiſes, for by theſe fruits ye ſhal know them. Whom have they in their fury ſpared? What age, what ſexe, what perſon? Surely neither high nor low; infant nor ſuckling, no not ſuch as never ſaw the light; neither living nor dead: neither diſtreſſed nor diſtracted, ſheading the blood of the Saints, as water ſpilt upon the ground, and making themſelves drunke with the blood of poore Chriſtians, a thouſand times better and more righteous then themſelves. Never did the Turkesand ſavages ſhew themſelves ſo beaſtly and barbarous, as theſe counterfeit or baſtard-Chriſtian-Papiſts, who boaſt they ſerve Chriſt; p. 68but ſerve Antichriſt. They can ſuffer the Iewes that daily blaſpheme Chriſt Ieſus our bleſſed Saviour to dwell among them: but they will not ſuffer thoſe to buy or ſell or abide among them that profeſſe Chriſt as wel as themſelves, nay better, and looke for ſalvation and eternall life wholly through his merits and not their owne. The ſoules that lye under the Altar cry unto God without ceaſing, day and night for vengeance againſt ſuch blood-ſuckers, ſaying, Revel. 6.10.Rev 6:10How long, Lord, holy and true, doeſt thou not judge & avenge our blood on them that dwel on the earth! Their kingkilling doctrine, is of the ſame ſtampe, that Princes have forfeited their crowne and Scepters, & their ſubjects diſcharged of the duty of alleageance, whenſoever the Pope pleaſeth to pronounce them heretickes, and to thunder againſt them his Excommunications. The Gun-powder treaſon ſhall remaine for ever as a monument of this unmatchable cruelty. It is and hath beene ever otherwiſe with the true Church of God, there ſhal no ſuch murtherings and maſſacres be found and commited in all the mountaine of Lord: Eſay. 11.9.Isa 11:9but the Wolfe ſhall dwell with the Lambe, they ſhall not hurt nor deſtroy in all mine holy mountaine, ſaith the Lord.

Laſtly, 3let us earneſtly and often deſire of God to preſerve us from ſuch unreaſonable and wicked men, Object. nay wild beaſtes in the outward ſhape of men, 2 Theſſ. 3. It wil be objected touching thoſe of the Romiſh religion, though they be enemies to the Goſpel and to our profeſſion, yet we ſee no ſuch matter in them, they live as peaceable men, and the quiet of the land, they meddle not with others, or againſt others. Anſw. But what is the reaſon? or where is the cauſe? doubtleſſe, not in the perſons, but in the times. Charge the times, and the perſons will ſoone be changed, the difference wil ſoon be eſpied. They are now as a Lyon within a grate, or a Wolfe kept in a chaine. Let the Lyon looſe, ſet the Wolfe at liberty, ye ſhall ſoone ſee him as p. 69fierce and cruell as ever he was. Remember what they were when they bare ſway: ſuch as they were then, ſuch they are now in heart & affection; ſuch as the fathers were, ſuch are their children; a cruell, a barbarous, a bloody generation, ever delighted with ſhedding blood. Bleſſed be God the father of our Lord Ieſus Chriſt, who hath not given us as a pray unto their teeth: and let them fulfill the meaſure of their ſinnes, that upon them may come all the righteous blood which they have ſhed upon the face of the earth.

Above all the Galileans, &c. or thoſe eighteene, &c.) The examples of others and the miſerable event upon them are propounded to teach the Diſciples and all others to turne o God, theſe men judging theſe puniſhments to be the wages of unrighteouſneſſe. Doct. Examplesf Gods judgments upon ſome, are profitable to others.This teacheth that the example of Gods judgements, which he uſeth and executeth upon nations, kingdomes, cities, families, houſes, and particular perſons are profitable meanes to ſtay from that euil which God hath chaſtiſed in others. In the glaſſe of others, wee may looke upon our owne faces. We ſee this Deut. 24. Remember Miriam, Deut. 24.9.Deut 24:9what the Lord thy God did upon her by the way, 2 Sam. 11.20 21.2 Sam 11:20after ye were come forth out of Egypt. the Like is noted 2 Sam. 11. Wherefore approched ye ſo nigh the City when ye did fight? knew ye not that they would ſhoote from the wall? who ſmote Abimelech the ſonnes of Ierubeſheth? 2 King. 9.31.2 Kgs 9:31did not a woman caſt a piece of a Mil-ſtone upon him from the wall that he died, &c. Math. 24.37.Matt 24:37The words of Iezabel are grounded upon this foundation, Luc. 17.27.32.Luke 17:27Luke 17:32Had Zimri peace, that ſlew his maſter? Chriſt our Saviour chargeth all to beware of exceſſe, propounding the examples of Noah and Lot, to tye up their hearts to looke after the appearance of Chriſt in glory, and to draw them from the love of the world: and afterward he addeth to the ſame end, Remember Lots wife. So that we ſee, Dan. 5.20.22Dan 5:20Dan 5:22the examples of Gods judgment in former times are profitable to them that p. 70come after to hold them in the wayes of righteouſneſſe, and to keepe them from the pathes of death.

This is proved plainely from the unchangable nature of God, Reaſon. 1 he is one and the ſame now, as he was in former times, his words are not yea and nay, but yea and amen; he is not variable and unconſtant, Mat. 3.6. Iam. 1.17.Matt 3:6Jas 1:17like a reed ſhaken with the winde hither and thither, but remaineth ever the ſame, Pſal. 102.27. With him is no variableneſſe, neither ſhadow of turning, he is the Lord, he changeth not, and his hatred againſt ſinne is no way diminiſhed. 1 Cor. 10.11 6.1 Cor 10:11Secondly, from the end of Gods chaſticements, which is to reſpect others, as well as thoſe that are chaſticed: for they are written for our admonition upon whom the ends of the world are come, Rom. 15.4.Rom 15:4and theſe things are our examples, to the intent we ſhould not luſt after evill things as they alſo luſted. Now let us apply theſe things.

Behold here the great kindneſſe of God, who teacheth and inſtructeth us many wayes, Ʋſe. 1 not onelyonly by his word, by his mercies, by his preſent judgments, by his promiſes, by his threatnings, but even by examples of things recorded, that have fallen out, all of them were written for our good. The moe wayes we have, the moe meanes God hath uſed, the more inexcuſable we are. We are giuen to looke upon examples, and to behold what is done by others, and to follow them even in evill: but as we ſee the examples, ſo let us beleeve the puniſhments that befell them alſo. Woe unto them, and wretched is their eſtate, that are not moved by examples of Gods judgements. What will move and peirce our ſtony hearts, if theſe things will not move us to turne unto him, neither the hammer of his word, nor the iron rod of his judgements? Nay while we lye under a grievous viſitation, are we any whit ſoftned, or do our hearts relent? What teares have we ſhed? or what hath our behaviour beene? or what ſinnes have we forſaken? O what can be ſaid of us, but p. 71that we are braſſe and iron, a ſtubborne and ſtiffe necked generation, a people that are ſecure and ſenſeleſſe, and have our conſciences as it were ſeared with an hote iron! God hath executed ſundry judgments upon us, he hath given us cleanneſſe of teeth and want of bread in all our places: Amos. 4.6.9.Amos 4:6Amos 4:9yet we have not returned unto him; he hath ſmitten our great Gardens and the fruits of the earth with blaſting and mildew, yet we have not returned unto him: he hath ſent among us the peſtilence after the maner of Egypt, and now threatneth us with the ſword of the enemie, yet we have not returned unto him; what marveill then when we profit by none of them, and nothing will doe us good, if he make us fearefull examples to others? This we read Deut. 29. When God hath brought all the curſes of the law upon the land, the generation to come of their children that ſhall riſe up after them (when they ſee the plagues of the land, and the ſickneſſes which the Lord hath laid upon it, made like the overthrow of Sodome and Gomorah) ſhall ſay, Deut. 29.24.25.Deut 29:24Deut 29:25Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? then men ſhall ſay, becauſe they have forſake the Covenant of the Lord God of their fathers, &c. The Lord God ſetteth former examples before our eyes to teach us, and he will teach our poſterity by the examples of his judgments before our eyes to teach us, and he will teach our poſterity by the examples of his judgements fallen upon us. When the generation to come ſhall read and heare of his great judgments upon us, that he hath ſmitten downe many thouſands of us in his great wrath and heavy diſpleaſure, ſo that the former plagues will be forgotten in compariſon of this, if yet we will not returne and repent, he will double and trebble his ſtrokes, and encreaſe his plagues yet ſeven times more, and cauſe this to be forgotten in compariſon of thoſe to come and when any ſhall aske, wherefore hath the Lord done this unto his people? ſhall not men ſay, as the truth is, p. 72becauſe they were warned, and they would not be warned? Is it not for the raigning ſinnes in it, that cry to heaven? He hath ſpoken unto us and beſought us by innumerable his mercies, but they will not enter: now he is conſtrained to ſend his deſtroying Angel and to ſcourge us with furious mortality, and yet our dul, nay dead hearts are ſtill inſenſible; we will not turne to him that ſmiteth us, neither prepare to meet our God by timely repentance. Our Atheiſme, Libertiniſme, Riot; Exceſſe, Pride, Drunkenneſſe, Vnthankfulneſſe, & open Prophaneneſſe call for vengeance upon our heads. The old ſinnes in the common wealth, the new-ſprung-up hereſies and falſe doctrines in the Church, what doe they, but threaten our ruine and deſtruction? Among all our fearefull ſinnes, none greater then the contempt of his word, which commonly of the common ſort is no more regarded then a very tale that is told. The people of God were wont to tremble at it with feare, Math. 11.20.21.Matt 11:20Matt 11:21but we tread it under our feet. Our Saviour upbraideth thoſe Cities with ſundry woes, and reprocheth their unthankfulneſſe, where he had preached the Goſpel, becauſe they repented not. Ier. 7.12.13.14.Jer 7:12Jer 7:13Jer 7:14To this purpoſe the Prophet ſaith, Go now to my palace which was at Shiloh, where I ſet my name at the firſt, and ſee what I did to it for the wickedneſſe of my people: I ſpake unto you riſing early, but ye heard not; and I called you, but ye anſwered not: therefore I will doe to this houſe as I have done to Shiloh, &c. What can we then looke for, but ſpeedy deſolation for this contempt? May we not ſay the like of the prophanation of the Sabbath? hath not God revenged the abuſe thereof, and ſet before us examples of his judgements to awaken us? Read it at large in Nehemiah, chap. 13. And whom doth he reprove? marke it and meditate upon it; not ſo much the ſellers as the buyers: not ſo much the Gentiles, as the Iewes: the Iew firſt, Neh. 13.17.18Neh 13:17Neh 13:18and then the Gentile, What evill thing is this that ye do, and prophane the Sabbath day? did not your fathers thus, and p. 73did not our God bring all this evill upon us and upon this City, yet ye bring more wrath vponupon Iſrael by prophaning the Sabbath, A greater fault in buyers then in ſellers on the Sabbath day.Let us not go about to waſh away the filthineſſe of this offence by caſting the fault upon the ſeller, for if there were no buyers there would be no ſellers: withdraw our buying, and their ſelling will fall of it ſelfe. As receivers cauſe theeues, ſo buyers cauſe theſe covetous Merchants to prophane the Lords day. Doe not theſe things concerne us? have not we the example of that Godly gouernour written for our admonition? and may we not juſtly feare, that among other crimes, the preſent judgment is fallen upon us for our horrible prophanation this way? The like I might ſay of drunkenneſſe. Doth not the Lord ſet before us the example of the old world, to admoniſh us, Luc. 21. Take heed to your ſelves, Luc. 21.34.Luke 21:34leſt at any time your hearts be overcharged with ſurfetting and drunkenneſſe, and cares of this life, and ſo that day come upon you unawares, &c. The companions of this are whordome and blaſphemy; doe not theſe helpe to kindle the flame and fury of his wrath againſt us? and yet where is our repentance for theſe ſinnes? O let us labour to quench the fire of his anger with teares of ſorrow: let all that love and feare God, Ezek. 9.4.Ezek 9:4and beare his marke in their foreheads ſigh and cry out for all the abominations that be done in the middeſt thereof? and let us not give over weeping, praying, and repenting, untill we have received a gracious anſwer, till his ancient favours be recovered, his preſent judgments removed, and the ſinnes of our land remitted.

Secondly, wretched is their eſtate, 2who are never a whit moved by his judgments. What? will we be ſo fooliſh to tary till they fall upon vsus, as the Egyptians did? woe therefore to ſuch as read them only as things done before, but now quite out of date. For what doe the moſt part account of the holy Hiſtories, but as monuments of antiquity, and witneſſes of former times? whereas wee p. 74ſhould ſet them continually before us, & in them as glaſſes to behold our ſelves, and thereby receive inſtruction. Thus we heard how the Lord chargeth his people to looke what he did to Shilo. …er. 7.12.Conſider how he ſpared not the Angels in heaven, the habitation of God: nor Adam in Eden, the garden of God; nor Ieruſalem, the citty of God: and ſhall we dreame he will ſpare us when we provoke him?

Laſtly, 3be not ignorant of ancient examples. This is a great ſinne, and a great meanes that leadeth to ſinne, when God teacheth us after the plaineſt maner and eaſieſt to be underſtood, yet we will not learne: ſo that if we will not open our eares to heare his word, yet we ſhould open our eyes to ſee his judgements: and if we will not learne by doctrines, yet let us be inſtructed by examples. This is the uſe that the Apoſtle pointeth unto, 1 Cor. 10. Where propounding ſundry judgments and puniſhments brought upon his owne people, 1 Cor. 10.8.9.10.1.1 Cor 10:81 Cor 10:91 Cor 10:101 Cor 10:1ſome committed fornication, and fell in one day three and twenty thouſand: others tempted Chriſt, and were deſtroyed of Serpents, others murmured and were deſtroyed of the deſtroyer: touching all theſe, he ſaith in the beginning of the Chapter, Moreover bretheren, I would not that ye ſhould be ignorant what befell all our fathers, for this is to be repented and applyed to thoſe things that follow after. This then ſerveth juſtly to reprove the ignorance of our times, that regard not this heavenly knowledge, becauſe they know not the value of this treaſure, which is more to be deſired then gold, yea then much fine gold. By knowledge we beare the image of God. Col. 3.10.Col 3:10Col. 3.10. but ignorance is the ſimilitude of a beaſt, and the image of the Oxe and Aſſe, Eſay. 1. Pſal. 32. And hitherto of the firſt amplification of the exhortation to repentance by the two examples: the one of the Galileans, the other of the 18. upon whom the tower fell.

p. 756 He ſpake alſo this parable, A certaine man had a fig-tree planted in his vine-yard, and he came and ſought fruite thereon, and found none.

7 Then ſaid he to the dreſſer of his vineyard, Behold, theſe three yeares, I come ſeeking fruit on this fig-tree and find none: cut it downe, why cumbreth it the ground?

8 And he anſwering, ſaid unto him, Lord, let it alone this yeare alſo, till I ſhall digge-about it, and doung it:

9 And if it beare fruit, well: and if not, then after that, thou ſhalt cut it downe.

The ſecond enlargement of the former doctrine, that impenitent perſons are reſerved to deſtruction, Wherefore Chriſt taught ſo often by parables.is by a parable or ſimilitude, a common forme of teaching uſed by Chriſt our Saviour. If any aske, why he did teach in parables? I anſwer, for foure cauſes: Firſt, Mark. 4.11.Mark 4:11that ſome might not underſtand, as Mark. 4. VntoUnto them that are without, all things are done in parables, that ſeeing they might ſee and not perceive, and hearing, &c. Secondly, that others might more diligently enquire after them and the interpretation of them, as Math. 13. Math. 13.36.Matt 13:36when he had propounded the parable of the Tares, his Diſciples came unto him, ſaying, declare unto us the parable of the tares of the field: & againe, Mark. 4.13. Know ye not this parable, Mar. 4.13.33Mark 4:13Mark 4:33and how then will ye know all parables? Thirdly, that men might better carry it away, when he framed himſelfe to the underſtanding and capacity of every one, as Mark. 4.33. Math. 13.35.Matt 13:35With many ſuch parables, ſpake he the word unto them, as they were able to heare it. Fourthly, that the elect might be informed touching the marveilous workes of God, his goodneſſe and juſtice, as our Saviour proveth out of the Pſalme, Math. 13. That it might be fulfilled which was ſpoken by the Prophet, I will open my mouth in parables, I will utter things which have beene kept ſecret from the foundation of the world. p. 76Here I might point out this doctrine, Doct. that the miniſters of God and ſuch as have to deale with others, It is lawfull for the Miniſters to uſe parables.either for inſtruction or for reproofe, it is lawfull and fit for them to uſe parables and familiar ſimiltudes, that the people may the better conceive and underſtand ſuch things as they purpoſe to teach them. So did the Prophet Nathan 2 Sam. 12. So our Saviour uſed ſundry kinds of parables, ſome drawne from things that have life, as from builders, Mtah. 7.24. Luc. 14.28. from children, Math. 11.16. from friends Luc. 11. from ſheepheards, from women, Luc. 15.8. from birdes, Math. 6.24. and 23.27. and ſuch like. Others are drawne from things without life, as from light, Math. 5.14 from leaven, from bread, Ioh. 6.48. from the drawnet, Math. 13.47. From treaſures hid in the field Math. 13. &c. Reaſon. 1 The reaſons of this forme of teaching we have touched before, both to be a ſpeciall meanes to make the people conceive, and underſtand theſe things, as alſo to helpe their attention, and to ſtrengthen their memory the better to beare them away: 2And againe in regard of the miniſter, whoſe comfort it is that the people are by ſuch familiar examples made to underſtand them, Ioh. 3.12.John 3:12Ioh. 3.12. for ſimilitudes are naturall even to naturall men, & they more eaſily underſtand heavenly things by earthly. Ʋſe 1 The uſes hereof are; Firſt, it inſtructeth the Miniſters after what ſort to teach the people, eſpecially ſuch as are not yet come to the underſtanding of the Scriptures; they may apply themſelves to their capacities, ſhewing by familiar examples and compariſons the nature and courſe of the creatures, and the frame of the world, that by theſe well konwne means they may by littleand little creepe into their hearts, and cauſe them to get the ſaving knowledge of thoſe things that are neceſſary for them. 2Secondly, it teacheth the people, that they ſhould be content to heare ſuch eaſie and evident ſimilitudes, ſeing they are ſo plaine to teach them knowledge. A father that would teach his children p. 77how to ſpeake, doth not fly aloft above their reach, nor ſpeake eloquently and learnedly unto them, which may rather aſtoniſh them then teach them, or any way make them better: ſo ought the Miniſters of God to ſtoope downe to the underſtanding of every man, remembring that they ſpeake to plaine men for the moſt part, and ſuch as are without Schoole-learning. Thirdly, 3behold from hence the infinite love and mercy of God towards ſinners that hath appointed the ſtewards of his houſe to give all the houſe a diet fit for them: 1 Cor. 2.4.1 Cor 2:4they muſt not preach with entiſing words of mans wiſedome, but in demonſtration of the ſpirit and of power. If it had pleaſed him, he could have drawne compariſons from things out of our knowledge and ſight, ſuch as are in the higheſt heavens, and in the center of the earth: but as our Saviour himſelfe fetcheth all from things familiar and well knowne, ſo he hath left the ſame direction to his ſervants to follow. Laſtly, 4this ſerveth to make all men, even the moſt ſimple and ignorant without excuſe, in that Chriſt applyeth himſelfe to them, but they will not apply themſelves unto him. Shall he after a ſort forget himſelfe, he I ſay, Col. 2.3.Col 2:3in whom are hid all the treaſures of wiſedome and knowledge, and tell us earthly things; and will we yet be without underſtanding and continue blinde and ignorant in the matters and myſteries of Salvation? May we not ſay of ſuch, now they have no cloke nor colour for their ſinnes?

He ſpake alſo this parable.) Now let us come to the particular points to be obſerved in this parable, wherein we muſt obſerve before we come to the doctrines, both the methode and the meaning; the courſe and order of the words, and the right underſtanding of them.

p. 78This parable containeth matter of Communication betweene

The Owner of the vineyard

The dreſſer of it.

In the owner obſerve his

Patience, behold theſe 3. yeares, &c.

Commandement

Set downe, Cut it downe.

Amplified by the reaſon, It cumbreth the ground.

In the dreſſer marke the

prayer, Lord, &c

Cnditioon

If it beare fruit, Let it alone

If not, after that thou ſhalt cut it downe.

This is the order: now let us ſee the meaning. True it is that parables for the moſt part ayme at one maine point, and are not curiouſly to be ſtood upon in particular, as if every point had his ſeverall ſignification: yet the ſpeciall parts of this parable doe anſwer fitly to the doctrine it ſelfe. By the vineyard we underſtand the Church and people of God, Eſay. 5.7. Pſal. 80.8. Hoſ. 10.1.Isa 5:7Ps 80:8Hos 10:1as Eſay. 5. The vineyard of the Lord of hoaſtes is the houſe of Iſrael. The fig-tree planted in it is every man brought into the Church by the Word and Sacraments, ſetled indeed in a pleaſant place. The man that was owner of the vineyard and Fig-tree is God himſelfe: after he had planted it, be came and looked for fruit, that is, obedience: he came againe the ſecond yeare, and againe the third yeare: This is the patience of God. The dreſſer of his vine-yard what it importeth is not ſo certaine. Brent. hom. 1. in Luc. 13. Dionyſ. Carthus enarrat. in hunc locumLuke 13Some underſtand thereby Chriſt Ieſus, who ever more appeaſeth the wrath of his father, and maketh continuall interceſſion for us: of this ſee more afterward. The dunging of the Fig-tree is by praying, and by preaching of the Goſpel, which ſerveth to make our barren hearts fruitfull.

p. 79A certaine man had a fig-tree planted.) In generall we ſee here what the patience of God did looke for, and what that parable aymeth at. God a long time ſpared the Church; and wherefore? that it may bring for…h fruit: and when he is ready to cut it downe, yet he is ready to ſpare it, ſo long as is hope of amendment: whereby we gather that Gods patience requireth fruit, and repentance or elſe we periſh. Doct. This teacheth that the patience of God is offered to the children of men, that thereby they may be brought to amendment of life. Gods patirequireth fruit.The end of his patience muſt lead us to repentance. VVhile Noah a preacher of righteouſneſſe was building an Arke, God ſpared the world an hundred and twenty yeares. Gen. 6.3.Gen 6:3VVhen Ionah preached to Niniveh, ſorty dayes were granted to turne every one from his evill wayes, Ion. 3.8.Jonah 3:8and from the violence that was in his hands. The purpoſe therefore of God was to draw them to repentance, which when each one of the City practiſed, he turned from his wrath and ſpared them. Neh. 9.30. Dan. 9.6. Eſay. 5.4.Neh 9:30Dan 9:6Isa 5:4VVe may ſee this at large, Neh. 9.30. Dan. 9.6. So the Prophet Eſay, chap. 5. What could I have done more for my vineyard, then that I have done in it? So then Gods forbearance and longſuff…rance hath this drift and purpoſe, to try whether we will turne to him and repent, or not.

And no marveil. Firſt, Reaſon. 1 that men may be conuinced of the righteous judgements of God, and ſay and confeſſe that nothing on Gods part hath beene omitted which he hath not done, and that on our part they have beene juſtly deſerved. Hence it is, that in the Prophet, he maketh the Church it ſ…lfe judge between him and his vineyard, Eſay. 5.3.Isa 5:3Eſay 5. Iudge, I pray you, betweene me and my vineyard. Secondly, God reſpecteth the clearing and juſtifying of himſelfe in all his actions, that he is not (as it is in the parable) an hard man, that reapeth where he hath not ſowen, and gathereth where he hath not ſtrowed, Pſal. 51.4.Ps 51:4for he deſireth to receive the fruit of his owne labour, as Pſal. 51. That thou p. 80mighteſt be juſtified when thou ſpeakeſt, and cleare when thou judgeſt. He cannot be charged to be ſevere or unjuſt, or to have dealt too ſtreightly, who cryeth out againe and againe, Ezek. 18.31.32.Ezek 18:31Ezek 18:32Turne ye, turne ye, why will ye dye and not live, O houſe of Iſrael: therefore let God be true, and every man a lyar, Rom. 3. So then, he taketh this courſe for theſe two endes, the one to convince us of his righteous judgments, the other to give glory to his owne name, that he hath not beene of unequall wayes, but hath ever tendred our good and benefit.

Seing patience looketh for amendment of life, Ʋſe. 1 and that this is the end thereof on Gods part; theſe are certaine concluſions, that he deſireth not the death of a ſinner, he is not pleaſed with their deſtruction, but in the converſion of a ſinner: we g…ieve the ſpirit of God by our ſinnes: it is noted of the Angels, Luc. 1.5.7.10.Luke 1:5Luke 1:7Luke 1:10that joy ſhall be in heaven over one ſinner that repenteth: how much more may we ſay of God, as he is deſcribed in the fa…her of the prodigall ſon, when he was yet a great way off, his father ſaw him and had compaſſion on him, he ranne and fell on his necke and kiſſed him; even when he had done nothing, the Lord only knew his purpoſe and willingneſſe to humble himſelfe and to ſay, father, I have ſinn…d againſt heaven and before thee, &c. he tarried not untill he came unto him and fell downe before him, but prevented him and met him in the way. If he were delighted in the deſtruction of us, and to make deſolations in the earth, and to trample us under his feet, how could we eſcape, ſeeing every ſoule calleth for juſtice and judgement, and he is provoked every day? As the day is renewed, ſo are our ſinnes renewed, as Ezek. 18. and 33. have I any pleaſure at all, Ezek. 18.23. & 33.11.Ezek 18:23Ezek 33:11that the wicked ſhould dye, ſayth the Lord God, and not that he ſhould returne from his wayes and live? turne ye from your evill wayes, for why will ye dye O houſe of Iſrael? Let us waigh and conſider the wonderfull kindneſſe of the Lord, and the difference that is betweene p. 81him and us. Alas, we upon every occaſion and every moment, how ready are we to worke revenge, to take vengeance to the full? Alas how ſoone are we provoked, and our anger once kinded is not quickly turned away? This is our comfort, it is not ſo with God. If he were not of another nature and affection then we are, who ſhould be able to beare it and abide it? He ſpake the word in the beginning, and we were: he can ſpeake the word againe, and our breath is ſoone ſtopped, and our dayes are ended.

Secondly, 2obſerve that the Lord is not ſlacke of his comming, as ſome men count ſlackneſſe. Many repine at Gods goodneſſe toward others, but never I warrant you toward themſelves. Their eye is evill, becauſe his is good. They envy others the grace of God. They are willing nothing ſhould paſſe by themſelves. We ſee this in Ionah toward the Ninivites, when he ſaw that God repented of the evill that he had threatned, Ion. 4.3.9.Jonah 4:3Jonah 4:9he was angry even unto death, and beſought the Lord to take his life from him. Thus did the labourers repine and murmure, who boaſted that they had borne the burden and heate of the day, all thoſe that were hired about the eleventh houre, Math. 20.11.12.Matt 20:11Matt 20:12and wrought but one houre, that they ſhould be made equall unto them. Thus the brother of the prodigall ſon was angry, when his father had received him into his favour againe, Luc. 15. Luc. 15.27.28. 2 Pet. 3.9.Luke 15:27Luke 15:282 Pet 3:9This uſe the Apoſtle Peter concludeth, God is not ſlacke of his promiſe, as ſome men count ſlackneſſe, but is patient and long-ſuffering to us ward, not willing that any ſhould periſh, but that all ſhould come to repentance.

Laſtly, ſeing this is the end of his patience, 3take heed we doe not deſpiſe, contemne, and abuſe it, which provoketh the greater judgment and condemnation. Shall a father ſee his lenity and gentleneſ…e abuſed, and not riſe up with greater indignation? This uſe the Apoſtle maketh of the doctrine Rom. 2. Rom. 2.4.5.Rom 2:4Rom 2:5Deſpiſeſt thou the riches of his goodneſſe, and forbearance, and long-ſuffering, not knowing that the p. 82goodneſſe of God leadeth thee to repentance, but thou after thy hardneſſe, &c. O that we would diligently enter into the meditation of this uſe, and lay it up in our hearts. He hath ſpoken unto us earely and late, but we have provoked him to wrath early and late, and have heaped up one evill upon another: yet hath the Lord ſpared us a long time, yea and yet ſpareth us. He might juſtly have begun with us, & have made us examples to them, and who could have ſaid unto him, why doeſt thou thus? but we hitherto remaine untouched, and he maketh others examples to us: and yet where is our repentance? have we not cauſe to feare that his hand will make an end with us?

Then ſaid he to the dreſſer of his vineyard, Behold, theſe three yeares I come, &c. Hitherto of the generall ſcope of the parable: Bezae Annotat. in hunc locumnow we come to the particular parts thereof in order as they lye. And firſt there is propounded in the parable the greatneſſe of Gods patience, waiting long for fruit, the firſt, the ſecond, and the third yeere. Some read the words by warrant of an ancient coppy after this manner, Behold there are three yeeres ſince the time I come, &c. and thus alſo the vulgar Edition readeth the place. Whereby it may appeare that this communication was had in the beginning of the fourth yeare after the baptiſme of Chriſt. And albeit he ſpeake in the time preſent, I come, Doct. yet he meaneth (he came) in the time paſt, or I am wont and accuſtomed to come, God is very patient.as Math. 26.23. From hence we learne that the favour of God to his Church, & his patience is great & infinite, he is not eaſily moved, nor quickly provoked. He is of much patience even toward them that obey not, much more toward his deare children he is of a forbearing nature, and will not poure out all his wrath, neither execute his juſtice upon offenders ſo ſoone as they deſerve it. He expecteth many dayes, moneths and yeares for the conuerſion of ſinners, Eſay, 65.2.3. & 48.9.he ſpreadeth out his hand all the day long unto a rebellious people, which walketh in p. 83a way that is not good &c. Ier. 35.15. Math. 22.Jer 35:15Matt 22a people that procureth me to anger continually to my face: and chap. 4.8. for my names ſake will I deferre mine anger, and for my praiſe will I refraine for thee, that I cut thee not off. His patience is ſo great, that it exceed…th the height of heaven, Pſal. 103.11.13.Ps 103:11Ps 103:13and goeth beyond the love of women. We ſee it in the old world, nay we need not ſeeke far…e to prove it, nor goe out of our ſelves, we have all good experience thereof.

The reaſons are plaine. Reaſons. 1 Sometimes to the inten this enemies ſhould not thereby take occaſion to blaſpheme his name, which is holy throughout all generations, as Deut. 32. I ſaid, I would ſcatter them into corners, Deut. 32.26.27.Deut 32:26Deut 32:27I would make the remembrance of them to ceaſe from among men, were it not that I feared the wrath of the enemie, leſt their adverſaries ſhould behave themſelves ſtrangely, and ſhould ſay; Our hand is high, and the Lord hath not done all this. Hence it is alſo that Moſes groundeth his prayer upon ſuch a point as this, Exod. 32. Exod. 32.11.Exod 32:11Why doth thy wrath waxe hote againſt thy people, which thou haſt brought out of the land of Egypt, with great power, and with a mighty hand? Numb. 14.13.14.Num 14:13Num 14:14wherefore ſhould the Egyptians ſpeake and ſay, for miſchiefe did he bring them out to ſlay them from the mountaines, and to conſume them from the face of the earth: and againe in an another place, Then the Egyptians ſhal heare it and they will tel it to the inhabitants of this land, &c. Secondly, 2are not we the workmanſhip of God? he knoweth our weakneſſe, that we are nothing but duſt and aſhes, neither able to anſwer him one of a thouſand; he conſidereth whereof we are made, he remembereth that we are but fleſh, Pſal. 103.14.Ps 103:14yea as a wind that ſuddenly paſſeth away, as Pſal. 103. So the Prophet Eſay ſpeaketh chap. 57. I will not contend for ever, Eſay. 57.16.Isa 57:16neither will I be alwayes wroth: for the ſpirit would faile before me, and the ſoules which I have made. Thus God rejoyceth not to be alwayes ſmiting, in regard of our enemies, leſt they ſhould inſult over the Church, and in regard of our owne frame and frailty, p. 84leſt we ſhould be conſumed and come to nothing.

Firſt, Vſe. 1 therefore take notice how the Lord exerciſeth his patience toward his ſervants, which he doth divers wayes: firſt, he powreth not out all his wrath, he proceedeth by ſteppes and degrees, Hab. 3.2.Hab 3:2and when his people pray unto him, in judgement he remembreth mercy: Or elſe wee ſhould immediatly be conſumed: Heb. 12.29.Heb 12:29for why? our God is a conſuming fire. Math. 17.5.Matt 17:5Secondly, he ſent a Saviour and redeemer as a remedy of our ſinnes, in whom he is well pleaſed, and he hath appeaſed the wrath of his father: 1 Ioh. 2.1. & 1.7. Ioh. 3.16.1 John 2:11 John 1:7John 3:16for we have an advocate with the father, Ieſus Chriſt the righteous, & his blood clenſeth us from all ſinne. Is it then any marvell, if God be patient toward his people, and do not keepe his anger for ever? Eſay. 65.1.Isa 65:1Thirdly, he ſendeth to his enemies an Ambaſſage of peace before they ſeeke to him, and is found of them that never asked for him, he ſetteth up his ordinances among them, Pſal. 147.19.20.Ps 147:19Ps 147:20as meanes to reclaime them: for he ſheweth his word unto Iacob, his ſtatutes and judgements unto Iſrael: he hath not dealt ſo with any nation, and as for his judgments they have not knowne them. Hence it is, that he hath committed the word of reconciliation to his Miniſters, who as the ambaſſadours of Chriſt beſeech us to be reconciled to God. 2 Cor. 5.20.2 Cor 5:20Fourthly, he is infinitly patient in that he putteth off the day of judgment to ſo long a day, 2 Pet. 3.9.2 Pet 3:9as 2 Peter, 3. the Lord is not ſlacke of his comming, but is long-ſuffering to us ward, not willing that any ſhould periſh, but that all ſhould come to repentance.

Secondly, 2is his kindneſſe great? then bleſſed are they that belong to him, who have the God of Iacob for their refuge, becauſe his mercy is endleſſe, and his compaſſion infinite. Such ſhall abide under the ſhadow of the Almighty; happy are they that put their truſt in him, as Iam. Iam. 5.11.Jas 5:115. Behold we count them happy that endure. we have ſeene the end of the Lord, for he is very pitifull and mercifull.

p. 85Laſtly, 3it putteth us in minde of ſundry good duties both toward God and toward one another. Firſt, to ſeeke the Lord with a ſteadfaſt faith, becauſe we deale not with one that ſtoppeth his eares againſt us, but heareth the cryes of his ſervants & helpeth them. This the Prophet preſſeth, Amos. 5. Seeke the Lord and ye ſhall live, Amos. 5.6.14.15.Amos 5:6Amos 5:14Amos 5:15ſeeke good and not evill, &c it may be that the Lord God of hoſtes will be gratious unto the remnant of Ioſeph. The ungodly hauehave no promiſe of his patience, who hate the good and love the evill. Secondly, it behoveth us to repent us of our ſinnes, withall our hearts, and that betimes. For albeit he be patient, yet he is alſo juſt, and therefore we may not dreame of ſuch a patience as ſhall deſtroy his juſtice. Mockers at Gods judgments.This reproveth ſuch as make a mocke of his threatnings, and feare them no longer then they are upon them: The Lord threatned the Egyptians to raine downe a very grievous haile upon man and beaſt, Exod. 9. and willed them not to abide abroad in the field: but what followed? Gen. 19.15.Gen 19:15he that feared the word of the Lord among the ſervants of Pharaoh made his ſervants and cattell fly into he houſes: Exod. 9.20.21Exod 9:20Exod 9:21but he that regarded not the word of the Lord, left them in the field; and there they all, both man and beaſt periſhed. Is it any better with the moſt ſort? no, doubtleſſe: for why hath God executed his judgements, and doth daily caſt them abroad as the firebrands of his wrath? is it not becauſe we regard neither his promiſes nor his threatnings? doubtleſſe if we had taken his word, he had never drawne his ſword: and had we beleeved his threatnings, we had not felt his puniſhments: if we had hearkened to his mouth to heare his voyce, he had not ſtretched out his hand to ſmite with his rod. So it was with the Iewes, when the Prophet denounced the 70. Ier. 25.12. & 29.10.Jer 25:12Jer 29:10yeares captivity, they would not beleeve it, till the Babylonians came indeed and carried them away. It is a great mercy of God to open our eares and to give us beleeving hearts, before his plagues fall upon us: whereas others p. 86runne on and are p…niſhed. Thirdly, ſeing our God is thus patient and gentle, even towards us that provoke him every day, what ought we to be one toward an other? As he is not ſoone provoked, ſo we ſhould be kind toward thoſe that provoke us, and diſturbe our peace and patience, forgiving one another, as God hath forgiven us: and as he is called the God of patience, ſowe ſhould approove our ſelves to be the children of patience. It is our duty therefore to learne meekneſſe and mercy toward our brethren. As we are exhorted to be perfect, Math. 5.48.Matt 5:48becauſe our heavenly father is perfect, and to be mercifull, becauſe he is mercifull: ſo we ſhould be patient, becauſe he is the God of patience. This is the exhortation of the Apoſtle, Luc. 6.36.Luke 6:36put on the bowels of mercies, kindneſſe, humbleneſſe of minde, meekeneſſe, long-ſuffering, Rom. 15.5.Rom 15:5forbearing one another, and forgiving one another, if any man have a quarrell againſt any: Col. 3.12.13Col 3:12Col 3:13even as Chriſt forgave you, ſo alſo doe ye. Eph. 4.31.32Eph 4:31Eph 4:32But on the other ſide, if we be given to hatred and revenge, and doe not put away all bitterneſſe, & wrath, and anger, and evill ſpeaking, let us take heed we doe not make a law againſt our ſelves, and ſo finde the ſame meaſure at the hands of God which we ſhew toward our brother.

Cut it downe, &c.) Hitherto of the patience of God: now followeth his Commandement, directed to the dreſſer of the Vineyard to cut it downe. When once the dayes of his patience are expired, at the laſt he executeth judgement, Dcto. and chargeth him to cut downe the Fig-tree. And wherefore? Patience abnſed cauſeth deſtruction.he had waited for fruit three yeares, and yet findeth none; now the time approched, that it muſt be hewen downe. For where the acceptable time of grace is neglected, there judgement is moſt worthily called for. This reacheth, that patience neglected bringeth forth deſtruction. If we make not his patience to worke in us repentance, he will cauſe his patience to worke out his judgements. He doth deſire our amendment, that we p. 87ſhould not deſerve revengement. As then Gods patience tendeth to this end to bring forth repentance, ſo his patience and kindneſſe abuſed and deſpiſed bringeth forth utter confuſion. Thus the Prophet ſpeaketh, Eſay 5. Eſay 5.5.Isa 5:5I will tell you wh… I will doe to my Vineyard (that bringeth forth no fruit) I will take away the hedge thereof, it ſhall be eaten up, troden downe, and laid waſte. This doth Nathan preach to David in the name of God 2 Sam. 12. 2 Sam. 12.9.10.2 Sam 12:92 Sam 12:10I have given to thee the houſe of Iudah and Iſrael, &c. if that had beene too little, I would have given unto thee ſuch and ſuch things: Wherefore then haſt thou deſpiſed the commandement of the Lord to doe evill in his ſight? thou haſt killed Ʋriah with the ſword, &c. now therefore the ſword ſhall never depart from thy houſe, &c. We have examples hereof in the old world, in Sodome and Gomorah, in Pharaoh and the Egyptians, yea in the Iſraelites themſelves: Rom. 2.5.Rom 2:5of them all we may ſay with the Apoſtle, Thou after thine hardneſſe and heart that cannot repent, heapeſt up wrath againſt the day of wrath, &c. behold here a ſharpe and ſevere threatning of moſt heavy vengeance to come at the laſt upon ſuch as abuſe the great lenity and long-ſufferance of God, and are not bettered but hardned thereby, and not made wiſer, but worſer by them.

And wherefore ſhall this abuſe cauſe deſtruction? Reaſon. 1 Firſt becauſe God will take vengeance and execute judgement upon every man according to his workes. It is juſtice to give to every one that which is his owne, and of right belonging unto him: but deſtruction is as due to ſuch as neglect his patience, as wages is to the labourer. Gen. 18.25.Gen 18:25Thus doe ſuch deſerve to be proceeded againſt: for ſhall not the judge of all the earth doe right? This is the reaſon rendred by the Apoſtle, where the doctrine hath his confirmation, Rom. 2.6.Rom 2:6He will render to every man according to his deedes, Rom. 2. Secondly there is no reſpect of perſons with him, it skilleth not whether we be rich or poore, Iew or Gentile, bond or free: all p. 89that neglect his patience, ly with all under his puniſhment, as it is concluded verſ. 311. of the ſame Chapter. Thridly, ſinne is thereby encreaſed, for the longer he waiteth by his patience, the more heavily will he purſue us by his vengeance: Luc. 12.48.Luke 12:48as our Saviour teacheth. To whomſoever much is given, of him ſhall be much required, and to whom men have committed much, of him they will aske the more.

This reproveth the fond perſwaſion of ſuch as imagine, Ʋſe. 1 that albeit all other mens ſinnes ſhould be puniſhed, yet they alone may eſcape Gods judgements, as if they had made a covenant with death, and were at an agreement with hell. We promiſe to our ſelves impunity, even in thoſe ſinnes, for which his wrath hath lighted upon other the children of diſobedience. Marveilous have beene the mercies of God toward us in this kingdome, we have had peace within our walles, and plenteouſneſſe within our dwellings: he hath made us hitherto the head, and our enemies the taile, defeating their policies, and turning their miſcheivous plots & deviſes upon their own heads, and what could he have done that he hath left undone? But what hath all this bountifulneſſe of God wrought among us? and what effect have his bleſſings taken in us, but a bleſſing of our ſelves in our wickedneſſe, and an adding of one ſinne to another, as it were drunkenneſſe unto thirſt, and running up and downe from one extreme to another? Have we not, nay doe we not for the moſt part heape up our ſinnes without meaſure, or conſcience of turning to God? If we would behold with a ſingle eye the ſtate of Church and common-wealth as now it ſtandeth, Eſay. 1.6.Isa 1:6might I not ſay with the Prophet, from the ſole of the foote, even unto the head, there is no ſoundneſſe in it, but wounds and bruiſes, and putrifying ſores: they have not beene cloſed, neither mollified with oyntment: and after this might I not lead you a long in the ſpirit, Ezck. 8.6.15as God did the Prophet Ezekiel, and after many ſinnes & much prophaneneſſe, ſay, Turne p. 90thee yet againe, and behold greater abominations then theſe! I might point out unto you ſuch (not to ſpeake of the greater and higher ſort, whoſe doings I know not) as make religion nothing elſe but a matter of pollicy, and forget the high God that hath ſet them up on high? but turne ye yet againe, and ye ſhall ſee other abomination. How many in this cleere light of the Goſpel remaine in darkneſſe and blindneſſe, and in the ſhadow of death, that know not the right hand from the left, that is, truth from errour, which know nothing of God, neither can give any even the leaſt account of their faith, worſe then children in underſtanding: yea how many ſay to God with the wicked, Iob. 21.14.Job 21:14Depart from us, for we deſire not the knowledge of thy wayes: what is the almighty that we ſhould ſerve him? and what profit ſhould we have, if we pray unto him? and behold greater abominations then theſe! Others are wholly given over to the world, men poſſeſſed with a ſpirituall dropſie, the more riches encreaſe, the more they deſire, and the more they ſet their hearts upon them, that they bury the remembrance of heaven and of heauenly things, as if they ſhould abide and continue upon the earth for ever: the cares of this world and the deceitfulneſſe of riches choke all good things. How many perſwade themſelves to be highly in Gods favour, becauſe they are bleſſed with outward bleſſing: who ſhame not to ſay, I ſee God bleſſeth us, as well as the pureſt and preciſeſt of them all. But underſtand, ye unwiſe among the people, muſt all needes be well, becauſe God forbeareth for a time to puniſh? or ſhall we continue in our ſinnes becauſe he continueth his mercies towards us? What ſhould I ſpeake of the contempt of his word and the prophanation of the Sabbath? May we not turne our ſelves yet againe, and ſee theſe greater abominations then the former, which are common and capitall crimes ſwarming in every place? And might we not from theſe turne our ſelves to ſwearing and p. 90and drunkenneſſe in every ſtreete? A rare thing to find a pariſh without a common drunkard: and as rare to find an houſe without a common ſwearer. Theſe are the principall cauſes of his viſitations, theſe are the ſinnes that bring the peſtilence among us: let us labour to keepe out theſe, The ends of Gods lenity and patience.or all the care we can take, and diligence that we can uſe, ſhall not be able to keepe it from us. Let us not therefore flatter our ſelves in our ſinnes, and ſo abuſe his patience, let us not thinke we are juſtified, becauſe we are not ſtriken. Gen. 15.16. Math. 23.32.Gen 15:16Matt 23:32There are other end of Gods bounty and patience. Firſt, to let us alone to fill up the meaſure of of our ſinnes, that then he may fill up the meaſure of his judgements: from whence ariſe ſundry profitable meditations: 1we ſee his infinite mercy and compaſſion, who ceaſeth not, nor giveth over to waite for their converſion who have deſerved already to be puniſhed, and ſuch as he hath determined to deſtroy: ſo that we may ſay with the Prophet, 2he deſireth not the death of a ſinner. Ye ſee that he is moſt juſt and never puniſheth without our deſerts: neither will he ſuffer ſinners to go unpuniſhed, albeit he hold his peace & keepe ſilence a long time. We ſee, that howſoever we offend, 3all is caſt upon an heape, that the meaſure being full, Ioh. Feri. in Gen. 15. enarrat.Gen 15preſſed downe and running over, certaine deſtruction might fall upon us. Let us not account ſinnes to be ſmall or ſlight matters, for how light and little ſoever they may ſeeme to be, yet they adde ſomewhat to the heape, as every graine of corne ſerveth to fill the buſhell. We ſee it is a ſpeciall token of his mercy and favour, 4when he puniſheth quickly or at the beginning, and ſuffereth us not to runne on from one ſinne to another, for thereby the heape of our ſinnes is diminiſhed. We ſee on the contrary, 5it is a token of Gods great diſpleaſure, when he delayeth and differeth to puniſh, for thereby the heape of ſinne groweth and encreaſeth, and conſequently the puniſhment. 6Laſtly, as God is faithfull and ſuffereth p. 91not his to be tempted above that they are able: ſo alſo he is juſt and beareth with the wicked untill they proceed to a certaine point or period, beyond which they cannot paſſe. Thus he ſuffereth ſinners to grow to their height, to teach us that our nature declineth from worſe to worſe, unleſſe we be ſtaied by a ſtronger hand. And this is the firſt end of his lenity. Secondly, it may be, 2the dreſſers of this barr…ne vine by their continuall interceſſion (as his faithfull remembrancers) have obtained ſome reſpit and forbearance, as this fig-tree mentioned in this parable. Thirdly, it may be, 3there is yet a remnant to be gathered from among us, and the number of the elect not yet accompliſhed, as Iob. 10. Other ſheepe I have that are not of thi… fold, them alſo I muſt bring, and they ſhall heare my voyce, Ioh. 10.16.John 10:16and there ſhall be one fold and one Sheepheard. Such then as belong unto him muſt in his good time be brought to repentance. Fourthly, 4that the reprobate may be more and more hardned, and ſo periſh everlaſtingly. 1 Sam. 2.24.