the immediate hand of God rather then endure these manifold miseries that are upon them and those that belong vnto them Secondly it leadeth us to thinke that our hope and comfort is not heere upon the earth Our happinesse and the time or place of our resting and refreshing is not heere We must not looke for an heaven in this life but make our selves ready to take up our crosse and follow our Master Our Saviour never promiseth his Disciples to live ever in prosperity and be free from all adversity O how many followers should he have if the profession of his name were coupled accompanied with honour and temporall glory as appeareth by the Shechemites that would be circumcised for gaine Ioh. 6.26 Gen. 34. and by those that sought him because they did eate of the loaves and had their bellies filled Ioh 6. but he forewarneth them in all places of grieuous troubles he sent them out as sheepe in the middes of Wolves he telleth them that they will deliver them up to the Councils and scourge them in their Synagogues and the Apostle was assured by the holy Ghost Act. 20.26 that bands and afflictions did abide him It shall not be thus in the life to come when the Lord shall wipe away all teares from our eyes 1 Cor. 15.19 therefore the Apostle saith If in this life only we have hope in Christ we are of all men most miserable This is the description of such as are wicked men Psal 17.14 their portion is in this life Psal 17. they lay up for themselves treasures upon earth where moth and rust doth corrupt where theeves breake through and steale and where their treasure is there is their heart also Math. 6.19 Math. 6.19.21 they say let us eate and drinke for to morrow we dy 1 Cor. 15. The happinesse of a godly man is heereafter Phil. 1.23 to be dissolved and to be with Christ is best of all Phil. 1. When this earthly house of this his Tabernacle is dissolved he hath a building of God an house not made with hands eternall in the heavens 2 Cor. 5.1 Phil. 3.20 2 Cor. 5. his Conversation is in heaven and from thence looketh for a saviour Phil. 3. Col. 3.1.2 he seeketh those things that are above where Christ sitteth on the right hand of God Col. 3. he setteth his affections on things above not on things on the earth Thirdly seing be oftentimes chastiseth his children while worldly men feele nothing at all it behoveth us to beare his chastisements cheerefully humbly and patiently and not faint under the crosse as men out of heart Heb. 12.6 veing he correcteth every son whom hereceiveth and loveth and with this we should comfort our selves and strengthen the feeble-minded support the weake and be patient toward all men This condemneth all murmuring and complaining under the Crosse which causeth the Lord oftentimes not to remove but rather to double his strokes upon us When Parents perceive their children grow stubborne and wayward froward and foolish under the rod doe they not rather encrease their punishment then let them alone Lam. 3.33.36 Thus doe we constraine the Lord to deale with us true it is he doth not afflict willingly nor grieve the children of men to crush under his feete and to subvert a man he approveth not but when we are impatient and fret against him this is not the way to stay his hand and to call backe his judgements but rather to provoke him against us to strike againe and againe Motives to patience and to double and treble his strokes upon us Now there are sundry motives to move us to this patience and to stay us from all impatience First God useth bodily afflictions to cure spirituall diseases Every paine preventeth the paines of hell by drawing us to Christ We may learne more by adversity then we can doe by prosperity Manasses learned more in Babylon then in Ierusalem and profited more in prison then in his palace 2 Chro. 33. In prosperity David said I shall never be remooved but in adversity he confessed Psal 30.6.119.71 it was good for him to have beene afflicted that he might learne the statutes of God whereas before he was afflicted he went astray but now he kept his word Secondly the sorrowes and anguish we endure alas what are they if they be compared to those dolours and paines which Christ our saviour suffered for us for he might say more truly then any other Behold and see if there be any sorrow like unto my sorrow which is done unto me Lam. 1.12 wherewith the Lord afflicted me in the day of his fierce anger Thirdly our sorrowes are a thousand times lesser then our sinnes have deserved Let us enter into our owne hearts and consciences to try and find out this point and we shall easily discerne our sinnes and offences to exceed all our paines Fourthly nothing commeth upon us but that which the Lord hath sent and laid upon us affliction springeth not out of the dust though dust and ashes judge after that manner We looke too much to second causes to finde the cause of our visitations as also we trust too much in outward meanes and remedies to remove the same The Prophet saith Psal 39.9 I was dumbe and opened not my mouth because thou didst it This consideration wrought patience in him And our Saviour teacheth us to lift up our eyes higher then the earth Math 10.29 and to rest in his providence Are not two sparrowes solde for a farthing and one of them shall not fall on the ground without your father Fiftly God hath not given us ouer into the hands of our enemies to be chastened but he correcteth us with his owne mercifull hand When David had his wish to chuse his owne chasticement either warre famine or pestilence all sharpe weapons able to wound to death he chose rather to be corrected by the hand of God then by men or other meanes 2 Sam. 24.14 2 Sam. 24. Let us fall now into the hand of the Lord for his mercies are great and let me not fall into the hand of man for the very mercies of the wicked are cruelty For if we stood at the discretion of mercilesse men as sundry our bretheren at this day in other places doe and heard the alarme of battel sounding in our eares when mourning is in our streets Amos 5.16 and we should heare crying in all our high wayes Alas alas and all places be filled with weeping and wailing when the blood of the Saints shall be powred out like water that cannot be gathered up againe when so many widowes and fatherlesse children are left to lament we would confesse it a great mercy to fall into the hands of God and not of men if we considered aright these things Sixtly all the afflictions of this life are not worthy the glory laid up for us in the life to
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 Thou 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 Thou 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 Iewes But what may some say doth this belong to us who were never in Egypt Ioh. 8.33 much 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 we 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 observe these few points First who made them so 1. Tim. 4.8 Is 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 or 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 Is it not better they should be rich then poore better I say not for them onely 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 judge 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 but 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 How long Lord holy and true doest thou not judge avenge our blood on them that dwel on the earth Their king-killing 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 but the Wolfe shall dwell with the Lambe they shall not hurt nor destroy in all mine holy mountaine saith the Lord. Lastly let 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
reconciled I Answer Answ the Scripture speaketh of God two wayes sometimes properly and sometimes unproperly properly it agreeth not to God because in him is no change nor shadow of turning unproperly it may by the figure Anthropopatheja which is an attributing or ascribing unto God the parts properties passions and affections of men the more lively to represent the things spoken off before our eyes So then it is a borrowed speech from men in God it is a change of his worke not of his will as Gen. Gen. 6.6 6. it repented God that he had made man that is he purposed to destroy man whom before he had made From hence we learne where true faith is to apprehend and beleeve the truth and certainty of Gods threatnings Doct. there is a feare of judgements to come Faithworketh a feare of Gods judgments Faith worketh feare and feare often worketh faith This we see in these Ninevites they beleeved God and proclaimed a fast and therefore they feared the dreadfull sentence published and pronounced against them This appeareth in the commendation of the faith of Noah Heb 11.7 Heb. 11.7 He being endued with a justifying and saving faith is also touched with feare and reverence at the consideration of Gods judgements to come So it was with Iehoshaphat he beleeved the Prophets 2 Chro. 20.3 and therefore he feared and set his heart to seeke the Lord 2 Cor. 20. See the further practise of this in Hezekiah Ier. Ier. 26.18.19 26. Micah the Morashite prophesied and spake to all the people of Iudah Thus saith the Lord of hostes Zion shall be plowed like a field and Ierusalem shall become heapes did Hezekiah the king of Iudah and all Iudah put him to death did he not feare the Lord and besought the Lord and the Lord repented him of the evill which he had pronounced against them 2 King 22.19 The like we see in Iosiah 2 King 22. when he heard the plagues and curses that should come upon Ierusalem his heart was tender he trembled himselfe before God and when he heard the wordes against that place he rent his cloathes and wept before him The reasons are evident First God hath coupled both these together Reas 1 and therfore whosoever beleeveth his threatnings cannot but feare the evils threatned He that apprehendeth the wrath of a Prince to be as the roaring of a Lyon cannot but tremble it cannot but worke in him feare Amos. 3. Amos. 3.6 Can a trumpet be blowne in the Citty and the people not be afraid Secondly faith maketh things unseene to be seene Heb. 11.1 Heb. 11 1.1â— For it is the evidence of things me sinneâ—s Moses by faith saw him that is invisible vers 27. and Noah â—aw the worlds destruction as present though it 〈◊〉 an hundred and twenty yeares before it came and 〈◊〉 it But it may be objected Object the faithfull is not afraid of any euill â—idings for his heart is fixed and beleeveth in the Lord Psal 112.7 and therefore faith expelleth all feare I answer the words of the Psalme teach the contrary Answ Blessed is the man that feareth God and therefore to clâ—â—re this seeming-contradiction we must observe a two-fold feare as also care a distrustfull feare and an awefull or reverent feare The distrustfull feare argueth want of faith in God the awefull feare maketh us seeke to God and to fly to his mercy But where the true faith is it expelleth and driveth out distrust Psal 133.18 147.11 and therefore the Prophet ioyneth these two together Psal 133 The eye of the Lord is upon them that feare him that trust in his mercy and 147.11 the Lord delighteth in them that feare him that hope in his mercy Behold the true cause Vse 1 why there is so little feare of God in the world and of his judgments though imminent and ready to fall nay present and already fallen We never had more cause to feare generall judgments in regard of the generall corruptions and floods of wickednesse that overflow in all places yet never more security never lesse feare And what is the cause because there is so little faith Math. 24.37 as Christ our Saviour sheweth that iniquity should abound in the last dayes and men mind nothing else but their profits and pleasures as they did when the flood came and swept them all away at once disobedience to the word proceeding from infidelity was the cause of that cause 1 Thess 5. For when they shall say peace peace suddaine destruction shall come upon them as paines upon a woman in travaile and they shall not escape These shall make a mocke of the last judgment and never feare it untill they feele it These may be sent to schoole to Ahab to Iudas the sonne of perdition nay to the Devils themselues for they have not so much faith as Ahab had 1 King 21.27 not so much as Iudas had Luk. 18.8 Math. 27.3.5 not so much as the Devils Iam. 2.19 who beleeve and tremble where as the ungodly beleeve not and therefore tremble not but they would if they beleeved onely so much as the Devils do How then can prophaine persons escape the torments of Hell who come farre short of these that are already in hell and how fearefull an estate is it to be condemned of such as be condemned themselues Secondly see the difference betweene Gods children and carnall or worldly men these are quite contrary the one to the other as light and darknesse and as farre distant as heaven and hell Hic ubiopus est none verentur illic ubt nihil opus est the verentur Terent Andr. act 4. seen 1. When Gods judgements are threatned and men warned to take heed and looke to themselues they do feare least of all who have most cause and whom they most neerely concerne and they on the other side most of all whom they concerne We see this in the old world evidently and expresly for whom did the threatning of the drowning and destruction therof most neerly touch and concerne Doubtlesse the disobedient world of the ungodly But they feared least nay nothing at all they ranne on in their worldly and wicked courses till the flood came and swept them away Whom did the threatning least of all concerne as being in least danger to be drowned Surely Noah and his family for whom the Arke was prepeared but they feared most of all Nay Gods children oftentimes feare for the wicked Psal 119.53.136.158 when they feare not for themselues as Psal 119.53.136.158 as they pray for them when they pray not for themselues and desire their conuersion when they minde nothing lesse The Prophet was greeved for them when they were not greeved for themselues 2 Cor. 12.21 So it is said by the Apostle God will humble me among you and I shall bewaile many which have sinned and have not repented of the sinnes committed the more sorry he was for
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 VVhen Ionah preached to Niniveh sorty dayes were granted to turne every one from his evill wayes Ion. 3.8 and 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 VVe 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 longsuffâ—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 sâ—lfe judge between him and his vineyard Esay 5.3 Esay 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 for he desireth to receive the fruit of his owne labour as Psal 51. That thou mightest 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 Turne 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 Vse 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 gâ—ieve the spirit of God by our sinnes it is noted of the Angels Luc. 1.5.7.10 that joy shall be in heaven over one sinner that repenteth how much more may we say of God as he is described in the faâ—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 sinnâ—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 that 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 him 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 observe 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 he 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 and 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 This 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 take heed we doe not despise contemne and abuse it which provoketh the greater judgment and condemnation Shall a father see his lenity and gentlenesâ—e abused and not rise up with greater indignation This use the Apostle maketh of the doctrine Rom. 2. Rom. 2.4.5 Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse 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 locum now 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 a way that is not good c. Ier. 35.15 Math. 22. a 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 exceedâ—th the height of heaven Psal 103.11.13 and goeth beyond the love of women We see it in the old world nay we need not seeke farâ—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 I 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 Why 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 wherefore 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 are 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 yea 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 neither 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 lest 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 and when his people pray unto him in judgement he remembreth mercy Or else wee should immediatly be consumed Heb. 12.29 for why our God is a consuming fire Math. 17.5 Secondly 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 for 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 Thirdly 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 as 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 Fourthly he is infinitly patient in that he putteth off the day of judgment to so long a day 2 Pet. 3.9 as 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 is 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 5. Behold we count them happy that endure we have seene the end of the Lord for he is very pitifull and mercifull Lastly it 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 seeke good and not evill c it may be that the Lord God of hostes will be gratious unto the remnant of Ioseph The ungodly haue 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 he that feared the word of the Lord among the servants of Pharaoh
grace life by Christ be fruitfull effectuall Let us then be warned that we do not coÌ„tent our selves to live in the Church for so false Israelites doe and hypocriticall Christians who professe Christ in word Tit. 1.16 Revel 3.1.2 but deny him in their workes who have a name that they are alive but indeed are dead Let us therefore be watchful strengthen the things which remaine that are ready to dy repent speedily because wee know not what houre hee will come upon us This is the use that the Apostle teacheth having shewed that in a great house are sundry vessels some to honour some to dishonour he addeth 2 Tim. 2.21 Let us purge our selves from these that we may be vessels unto honour sanctified meet for the masters use and prepared to every good worke Math. 3.8 Let us strive to bring forth fruit worthy amendment of life Let us clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God and purging our consciences more and more from dead workes that so we may gather comfort and assurance that we are vessels to honour and for our better assurance let every one depart from iniquity that nameth the name of Christ 2 Tim. 2.19 Doct. After that thou shalt cut it downe Here is the finall doome of this fig-tree without any farther repriving or sparing thereof Though the Lord suffer long yet he punisheth at the last if it cannot be made fruitfull From whence I might observe that the Lord howsoever he be very patient and doth forbeare long yet at the last he wil come to visit and punish men for their sinnes Ier. 5.7.9 How shall I pardon thee for this thy children have forsaken me and sworne by them that are no gods when I had fedde them to the full they then committed adultery and assembled themselves by troupes in the harlots houses So Esay 42.14.15 1 Sam. Reason 1 5.6 The reasons first in regard of his love and mercy to his children he will not suffer them to live in their sinnes unpunished thus he doth manifest his goodnesse yea that he is goodnesse it selfe and consequently opposite to evill and so will visit them for their sinnes Secondly his justice will not suffer him to let the wicked escape but hee will and must punish He is just nay justice it selfe and therefore cannot but doe justice Rom. 2.6 3.5.6 and give to every one according to his workes as Rom. 3. Is God unrighteous who taketh vengeance I speake as a man God forbid for then how shall God judge the world This teacheth the children of God Vse 1 that they have no cause at all to be envious against the wicked for their prosperity and happinesse in this world for let them waite a while and abide but a short time which the Lord in his providence hath appointed they shal behold him comming against them with his drawne sword and visit their iniquities to the full Exod. 34.7 for hee will by no means clearethe guilty Secondly it admonisheth every man to labour to breake off his sinnes whatsoever they be and not to harden himselfe because God spareth him because howsoever God spareth him and maketh as though he did not perceive him yet at the last he payeth home How neere hath Gods hand beene to many in this great visitation in the same house and in the same bed when the one hath beene taken away and the other spared and his life given him for a prey O consider this ye that have already forgotten this mercy of God and labour to appease his wrath before yee come to his judgement-seate for then it will be to late to call and cry for mercy let us labour too repent betimes here that so we may find mercy before the throne of God hereafter Lastly it warneth us of the wofull estate of all such as despise his patience for what doe such but heape up wrath against the day of wrath Rom. 2. Thou shalt cut it downe Dcto The Lord of the Vineyard waited yeare after yeare to receive some fruit Such as grow desperate are neere to destruction and the dresser thereof obtained the continuance of the standing thereof another yeare if nothing will serve none will intreat any farther it must be cut downe This teacheth us that when once we grow desperate without hope of amendment and past recovery God is determined to destroy us and to pull us up by the rootes as trees that are altogether withered dead and rotten Thus it was with the sonnes of Eli the sonnes of Belial 1 Sam. 2.12.25 they knew not the Lord neither would they give eare to the warning of their father but what was the end They hearkned not to the voyce of their father because the Lord would slay them This we see also 2 Chro. 36. the Lord gave his people over into the hand of the Caldeâ—s but when came the wrath of the Lord upon them to the uttermost when there was no remedy He had sent his Prophets continually and successively one after another among them 2 Cor. 36.15 16. but they could do no good with them they grew worse as those that are desperately diseased caÌ„not be healed There was therfore no remedy neither other way with them then to cut them off utterly Thus our Saviour speaketh Math. 23.37.38 I would have gathered you together but ye would not behold your house and habitation is left unto you desolate Esay 6.10 so that it came to passe as the Lord had threatned Make the heart of this people fat and make their eares heavy and shut their eyes lest they see with their eyes and herewith their eares and understand with their heart and be healed The reasons are first because there is nothing left that can doe them any good Reason 1 All the meanes that the Lord hath used or can use will not profit them but like Dogges and Swine they tread the precious pearles of the Gospel under their feet Ier. 17.6 They are like the heath in the wildernesse which shall not see when any good commeth but shall inhabit the parched places in a salt land and not inhabited The heath hath good meanes comming upon it to make it good the Summer commeth the Sunne shineth the raine falleth the influence of the heavens descendeth yet euermore it remaineth the same a dry and barren heath It is with the barren soule as with the barren soile the word the Ministers the Sabbathes the Sacraments the dayes of grace nay Christ Iesus himselfe can doe them no good no good nay the Word which in it selfe is the savour of life to life becommeth to them the savour of death to death 2 Cor. 2.16 Christ himselfe is a recke of offence and a stone to stumble at and all the rest of the meanes ordained to Salvation turne to their finall destruction 1 Pet. 3.8 Secondy such
1 Cor. 15.55 all things fall out alike to the godly and ungodly to him that sweareth and to him that feareth an oath so that no man knoweth love or hatred by these outward things yet the venome and poyson is pulled out from these Scorpions so that albeit they may hisse at us yet they shall never hurt us Gen. 2.17 Rom. 6.23 Death is of it selfe the wages of sinne Gen. 2. Rom. 6. It came into the world by sinne and is the last enemy that shall bee subdued howbeit it hath already received his deaths-wound and the nature of it is quite changed to the godly Indeed death remaineth as a cup that all must taste off but behold the difference to the ungodly it is the reward of sinne the suburbs of hell the separation of the soule from God and the guide that conducteth them into everlasting torments To the godly it is no punishment of sinne but the abolishing of sinne the path and passage to a better life the haven of our rest the end of all our labours and the way by which we must come into the presence of Christ He is become the death of death so that they are bold in him to looke death in the face because they looke beyond death For he that will not feare it must cast his eye further then it as they feared not the fiery Serpents that lifted up their eyes to the brazen Serpent Thirdly if any meanes to uphold their life be wanting the Lord doth strengthen arme those that are his with patience contentednesse and inward comfort and consolation that he maketh them able to beare them he layeth heavy burdens upon them yet he supporteth theÌ„ with his hand that they sinke not under the waight thereof Albeit famine doe pinch and presse hard upon their bodies hee feedeth their soules with the precious food of his Word to eternall life and they are ready to answer with their Lord and Master Ioh. 4.32 I have meant to eate Iohn 4 32. that yee know not of Albeit they be vexed with warre yet he giveth them peace of conscience that passeth all understanding even peace with himselfe which the world cannot take away from them Albeit they fall into times of perils and dangers yet are they made to dwell in the secret place of the most high Psal 91.1 and to abide under the shadow of the Almighty Psal 91.1 The name of the Lord is a most strong tower and place of refuge the righteous flie unto it and are preserved Albeit they be sometimes enforced to endure nakednesse yet even then hee clotheth them with the precious robes of Christs righteousnesse Psal 45.8 all whose graces smell of Myrrhe Aloes and Cassia whereby they are more adorned then with all the silver and gold in the world Lastly if he take away this temporall life he recompenseth the losse thereof with eternall life and happinesse We learne from hence first of all Vse 1 what need we have all of us of faith to lay hold on the promises of God made in Christ Iesus to such as are in him and have him dwelling in them For what is there can drive us out of this feare 1 Tim. 4.8 6.6 but faith Indeed godlinesse is profitable to all things and hath the promises of this life as well as of the life to come Of this life with condition so far as it shall be good for us of the life to come without any condition This godlinesse is great gaine nay the greatest of all other But what of all this if wee have not the hand of faith to receive them Offer meat never so much to the hungry soule yet if the hand be closed and the mouth stopped hee can receive nothing Powre water upon a Vessell all the day long it remaineth empty if the entrance thereof bee shut up so let us heare of the promises of God to sustaine us in times of famine want losse and necâ—ssity yet it is all one as if you spake to a dead man except wee have faith to quicken us and to put life into the soule For as the Apostle concludeth from the suffring of the Saints Hebr. 10.34 who endured with ioy the spoyling of their goods knowing they had a better inheritance reserved for them in the Heavens that we have all need of patience that after we have done the will of God wee may receive the promise Hebr. 10. So from this consideration that wee are ready every foot to faint and to feare want and beggery or else this dehortation were vaine and needlesse we are to gather that we may not cast away our confidence in God which hath great recompence of reward The just shall live by faith Hebr. 11.1 which is the substance of things hoped for and the evidence of things not seene Take heed therefore and beware of infidelity For as covetousnesse is the root of all evill 1 Tim. 6. 1 Tim. 6.10 so is infidelity the root of covetousnesse What is the cause that we feare the lacking of earthly things which the greatest sort doe more feare then the lacke or losse or lessening of the feeding of the love and favour of God Doubtlesse this is nothing but the want of faith Let them lose but a trifle or the least pinne and profit that commeth to the purse what crying and complaining have wee how much adoe have wee to perswade them to bee contented to bee resolved to submit themselves to the pleasure of Almighty God and to beleeve that hee is able to give them more then that All the armor and furniture that wee can bring out of the Store-house of the Scripture is too little to settle their unbeleeving hearts upon the promises of God But these men can bee content without any scruple or touch of conscience to absent themselves from the house of God to lose many Sermons and much wholesome doctrine which is according to godlinesse many exhortations many instructions many comforts nay they may apparently feele their decaying and declining in knowledge in faith and in obedience yet it troubleth them no more then it did that prophane Esau Gen. 25.34 who when hee had sold his birth-right contemned and despised it The true cause of our carnall and corrupt feare is this want of a true lively faith when we dare not believe him that hath promised who yet is able to performe and is not as man that he should lie or as the sonne of man that hee should deceive Hence proceedeth feare of the losse of life and living that we are afraid to commit our state and standing to the safe garding of God as manifestly appeareth by the contrary Psal 27.1 2. Psal 27. The Lord is my light and salvation whom shall I feare The Lord is the strength of my life of whom shall I be afraid Though an host shall encampe against me my heart shall not feare though warre should rise against mee in this will I
in at the straight gate that we may finde our selves among the little flocke and joyne with those few that live well And the rather because many will seeke to enter in and shall not be able because it is too late Luke 13.23 like the foolish Virgins who when the Bride-groome had shut rhe doores desired to have them opened but the Lord answered Verily I say unto you I know you not Matth. 25 12. It must be our study to be in this little number We commonly and for the most part sit still as a secure and sencelesse people No easie matter to come to Heaven as though it were the easiest matter in the world to step to Heaven or as if all the world should be saved If multitudes were not of this minde they would not spend all their dayes in vanity in pleasures and pastimes in chambering and wantonnesse in playing in gaming and rioting in eating and drinking in surfeting and drunkennesse and idlenesse which was the life of the Sodomites Ezek. 16.49 as if they were borne to no other end or as if they should continue here for ever or as if this were their vocation and calling or as if there were no other Heaven or as if this were the way to the Kingdome which is the beaten path to Hell or as if divers passing this way were not now already in torments It is commonly thought of these that Heaven is as easily gotten and obtained as for a man to open his mouth and breathe and receive in the common aire their loose practice discovereth their opinion to be no other What then I beseech you is become of the Words and warning of Christ is his counsell and wisedome any way disprooved what is now become of the narrow way where is the straight gate that we have given us in charge to search after is the way now growne at last to be wide and broad when there are a few onely that tread in it Doubtlesse either it is so or else these men glory in themselves that they are wiser then He who is Wisdome it selfe and that they have found a neerer cut and shorter passage to Heaven then He ever knew or commended to men But if he be the wisedome of the Father 1 Cor. 10.30 Col. 2.3 and have all the treasures of wisedome dwelling in him certainely these men are stark fooles and wholly ignorant of the right Way that leadeth to salvation Facilis dâ—scensus Averni at superare gradum superasque evadere ad auras hic labor hoc opus est Aeneid lib. 6. It is an easie matter to goe to Hell we are all by nature in the way unto it and we have many helpes and guides that offer themselves to take us by the hand and to conduct us â—â—d to accompany us thither It is the hardest matter that can bee in the world to come to Heaven All excellent things are hard the more excellent the harder but nothing more excellent then a Kingdome It is a difficult matter and very uneasie to climbe up to the top of an high mountaine or a steepe rocke it requireth puffing and blowing and labouring and striving and struggling and sweating contrariwise it is an easie matter to runne downe an hill without any staying and stopping without any hinderance or interruption or intermission So is it the easiest matter in the world to throw our selves downe and to plunge our selves headlong into the pit of Hell as it was to throw ones selfe downe from the pinnacle of the Temple but to get up to the holy Hill of God and to attaine to the Kingdome of Heaven this is a labour this is a worke indeed this cannot be done without taking up of the Crosse without denying of our selves without mortifying of the old man Hebr. 12 1. without laying aside the sinne that doth so easily beset us without using violence to shake off the hinderances that stand in the way so that I may say with the Apostles If the righteous scarcely be saved 1 Pet. 4.18 where shall the ungodly and the sinner appeare 1 Pet. 4.18 Little Flocke Another observation from this limiting and restraining title that the flocke is little is that it is so called because it is little regarded in the world Now observe in this place that the Scripture speaketh of things sometimes as they are in themselves and in their owne nature Tolet. in Luc. 9. pag. 788. and sometimes according to the account and estimation of men A lively example of them both we have 1 Cor. 1. concerning the preaching of the Word For when the Apostle speaketh of it as it is by the ordinance of God 1 Cor. 1.24 23 2â— 25 18 2â— he calleth it the power of God and the wisedome of God Verse 24. but when hee speaketh of it as it is in the corrupt account of the sinfull world he calleth it a stumbling blocke and foolishnesse Verse 23. and the foolishnesse of preaching Verse 21. the foolishnesse of God and the weakenesse of God Verse 25. What then is the publishing of the Gospell in it selfe either a stumbling blocke or foolishnesse or weaknesse No in no wise being mighty to throw downe all strong holds but thus the men of this world account and judge of it Rom. 1.16 To whom then is it the power of God To them that are called Verse 24. to them that beleeve Rom. 1.16 And to whom is it foolishnesse To them that perish 1 Cor. 1.18 So touching the flocke of God in the estimation of God it is great but in the estimation of the world it is as little Thus the faithfull are called by Christ our Saviour Matth. 10.42 18.6 The little ones that beleeve in him Matth. 10.42 18.6 But howsoever they be tendered of God and highly in his favour yet they finde hard entertainment at the hands of the prophane men of the world Doct. 5 This teacheth that the faithfull are hated contemned and little regarded of wicked men Howsoever Zach. 2.8 they that touch them touch the apple of his eye yet the ungodly account basely and vilely of them as if they were the scumme and filth of the world or unworthy to live or to breathe among men or to tread upon the earth Psal 22.6 Thus the Prophet David complaineth concerning himselfe Psal 22. I am as a worme and a wonder among many a reproach of men and despised of the people Thus also speaketh the Prophet Esay Chap. 8. Behold I and the children whom the Lord hath given me are for signes and for wonders in Israel from the Lord of Hosts which dwelleth in mount Sion So the Prophet Zachary complaineth speaking of the Priests and Levites that were earnest to lay open the sinnes of the people before God Zach. 3.8 Thou and thy fellowes are men wondred at or they are accounted as monsters among men Thus Christ speaketh Ioh. 16.2 They shall put you out of