2 Peter 3:9 (part 1 of 2)

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

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

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

The first is a precipitant overhastinesse; which so flies Slackenesse, that it runs into rashnesse; and is so greedy of doing, that it omittes to deliberate, either what is to bee done, or how it may best bee done. This is like that which the Physicians call Predigestion; which doth rather fill the body with crudities and secret seeds of diseases, than conduce to sound nourishment. There be some that care onely to come off speedily, to contrive some false periods of businesse, and to dispatch things in a hurry. But it is one thing to contract that which is tedious, by reducing it to a method: another thing, to abridge or huddle up that which is necessary and essentiall, by an abrupt cutting it off. That which is made shorter in the severall peeces, is commonly made longer in the whole. Let no man so runne into action, that hee leaves deliberation behinde him. They are too hasty, that will mount into the Pulpit before their wings bee growne: not unlike to Ahimaaz, who would needs be running, though hee had no errand to deliver: 2 Sam. 18.29. Let mee also runne, I pray thee. But wherefore wilt thou runne, my sonne, seeing thou hast no tydings ready? saith Ioab. Howsoever let me runne. And what will he say when he comes into the Pulpit? I saw a great tumult, but I knew not what it was: a confusion or tumult of words is all they can deliver. Suddaine and rash attemps, if they meet not with suddaine destruction, retreit with sorrow and shame. If we be put out of our way in the beginning of our journey, wee wander all the day.

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

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

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

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

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

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

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

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

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

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

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

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

Concerning his Promise] The Promise here meant, is the second Comming of Christ: and because this is not done suddainely, and so soone as they brag, they would have it: they arme themselves either with Infidelity, that there is no such matter, that Hee will never come at all: or at least, admit of a wanton security, that it will be long enough ere Hee doe come. But whither they wrangle, or dreame, Christ is not slacke concerning his Promise, and he will come soone enough to their cost; when they shall see Him with feare, whom they would not receive with Faith. But to leave them in their desperate unbeleefe, it it satisfie us, that 2 Cor. 1.20. all the Promises of God are Yea and Amen: Heb. 10.23. Hee is faithfull that hath promised: Psalm. 111.9. He hath commanded his Covenant for ever; holy and reverend is his Name. Men are not so faithfull: first, some will promise what they cannot doe; as the Devill proffer’d kingdomes to Christ, Matth. 4.9. when he had none upon Earth, onely one in Hell. Secondly, some promise what they can, but meane not to doe; as the Gen. 34.13, 23. Shechemites did to the sonnes of Iacob, and the sonnes of Iacob to the Shechemites; when they meant on both sides to deceive one another. Thirdly, some promise what they meant for the time, and afterwards recant; as Gen. 29.19. Laban promised Rachel to Iacob, and gave him Leah. Fourthly, some promise what they doe give, but unwillingly; as Mar. 6.26. Herod did not deny Iohns head, but hee was loth to grant it. Fifthly, some promise, and willingly performe; yet together with truth of performance, they are sorry for their promise; as Ioshuah dealt with the cunning Giheonites. But these infirmities are strangers to the nature of God, who Psalm. 105. will remember his Covenant to a thousand generations even for ever.

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

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

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

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

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

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

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

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

Iam. 1.4. Let Patience have her perfect worke] Shee must have opus, some worke to doe: this must be Opus suum, her owne worke, proper to her nature and office: and it must be opus perfectum, without imperfection. First, Patience is not idle, but ever working: operatur patiendo, and patitur operando: an active passion, or a passive action; whereby shee worketh, not so much her owne extrication out of troubles, as equanimity of soule to their easier portage. Secondly, she hath opus suum; for shee lives as an Hebrew with Canaanites in her company, that will bee prickes in her sides, and thornes in her eyes. No neighbourhood is able to make the Serpent and the Woman, the cursed seed of the one, and the blessed Seed of the other, ever to agree. One bloud, one belly, one house, one education, could never make Cain and Abel accord, Iacob and Esau, Isaac and Ismael at one. Here is then worke for Patience, Let us see the worke of Patience. Temperance hath her worke; that the indulgence of the throte may not bring mischiefe upon the soule. Prudence hath her worke; that perils may bee prevented by foresight. Fortitude hath her worke; that a good cause bee not lost by a base feare. Iustice hath her worke; that neither injuries done by our selves, nor the want of relieving the poore from injuries done by others, stand up against us at the last Audite. Chastity hath her worke, that the bodily uncleannesse may not defile the conscience. Charity hath her worke, to feed the hungry, and comfort the miserable. Repentance hath her worke, to wash the soule from sinnes in a bath of teares. Innocence hath her worke, that no wrong be offered: And Patience hath her worke: that much wrong be quietly [suffe-] red. This is her worke, to turne necessity into a vertue; for she onely can put evill to good use. She will not dance attendance to the humours of sinfull greatnesse: but waites at the gate of Heaven without wearinesse; and is still knocking at that doore, which shee never saw opened. Tantò omnibus faelicior, quantò se ferre potest patientibus miseriorem. Thirdly, this worke of Patience must bee perfect, and that. First, Respectu conditionis; hearty and sound. Integrity is the perfection of all graces, so of patience. I dare not commend the soundnesse of that which invites sorrow, and prostitutes it selfe to unnecessary troubles. 1 Cor. 7.21. It is not patience, to offer thy selfe into bondage when thou maist bee free. That is right Patience, Pate contra quod libeat, non praeter quod liceat. Secondly, Respectu durationis; to quit the field, Bern. before wee have got the victory, is to lose all the former benefit of Patience. Matth. 10.22. Hee that endureth patiently to the end, shall bee saved. Thirdly, R spectu extentionis; it must bee of a great latitude, for many are the troubles of the righteous. It is bootlesse to vanquish one crosse, and sinke under another. Patience must bee universall, enduring all things, and going with the same minde to the shambles as to the fold. 2 Cor. 6.4. Our approbation is in much Patience. Those are counterfeit graces, that higgle with their duties; that stint themselves, and make their owne matches with God. It is not Faith which saies, Thus much I will beleeve, and no more: Sound Faith beleeves the whole Word of God. It is not Charitie which saies, I will love one man, and not another: True Charity loves all in Iesus Christ. It is not Repentance that saies, I will be sorry for this sinne, and not for that: Hearty Repentance doth mourne for all sinnes. It is not Obedience that sayes, I will keepe this Commandement, and not that: Right Obedience hath respect to all the Commandements. It is not Patience that sayes, I will beare this sorow, and not that: I will endure so much and nor more. Perfect Patience resolves to suffer any thing for Iesus Christ.