A Fast Sermon, Text – Errata

A Fast Sermon · Text – Errata

A FAST SERMON PREACHED On Innocents day BY THOMAS FƲLLER, B. D. Miniſter of the Savoy.

2 SAM. 2. 26. Then Abner called to Joab, and ſaid, Shall the ſword devoure for ever? knoweſt thou not that it will be bitterneſſe in the latter end? How long ſhall it be then, yer thou bid the people returne from ſollowing their brethren?

LONDON, Printed by L. N. and R. C. for JOHN WILLIAMS at the ſigne of the Crowne in Saint Pauls Church-yard, 1642.

p. 1A FAST SERMON PREACHT ON Innocents day.

MATTH. 5. 9.

Bleſſed are the Peace-makers.

ON this day a Faſt and Feaſt do both juſtle together;1. and the queſtion is, which ſhould take place in our affections. I pray let Solomon, the wiſeſt of Kings and Men, be made Doctor of the Chaire to decide this controverſie, Eccleſ. 7. 2. It is better to go to the houſe of p. 2mourning, then to goe to the houſe of feasting: for it is the end of all men, and the living will lay it to his heart. Let us therefore diſpenſe with all mirth for this time, and apply our ſelves to lamentation.

2. Wee reade Ezra 3. 12. that when the foundation of the ſecond Temple was laid by Zerubbabel, the young men ſhouted for joy: But many of the Priests and Levites, and chiefe of the fathers, who were ancient men, that had ſeen the firſt houſe, when the foundation of this houſe was laid before their eyes, wept with a loud voice, and many ſhouted aloud for joy. Thus what if young men be ſo addicted to their toyes and Chriſtmas ſports, that they will not be weaned from them, O let not old men, who are or ſhould be wiſer, and therefore more ſenſible of the ſinnes and ſorrowes of the State; let us who are Prieſts, whoſe very profeſſion doth date us ancient, be tranſported with their follies, but mourne whileſt they are in their mirth. The French Proverb ſaith, They that laugh on Friday, ſhall cry on Sunday. And it may pleaſe God of his goodneſſe ſo to bring it to paſſe, that if we keep a ſad Chriſtmas, we may have a merry Lent.

3. This day is called Innocents or Childermas day; a day which ſuperſtitious Papiſts count unluckie and unfortunate, and therefore thereupon they will begin no matter of moment, as fearing ill ſucceſſe ſhould befall them. Indeed I could willingly have ſent their follies in ſilence to Hell, leſt by being a Confuter, I become a Remembrancer of their vanities: but that this fond conceit muſt be rooted out of the minds of the ignorant people. p. 3Why ſhould not that day be moſt happy, which in the judgement of charity (charity which though not ſtarke blind with Bartimeus, with Leah is alwaies tender eyed) ſent ſo many Saints by Herods cruelty to Heaven, before they had committed any actuall ſinne. Well, out of ſacred oppoſition and pious croſſing of Popiſh vanities, let us this day begin, and this day give good handſell of true repentance. To the cloane all things are cleane. To the good all dayes are good: We may ſay of this day as David of Goliahs ſword, 1 Sam. 21. 9. There is none like that, give it me. No day like this day for us to begin our ſanctified ſorrow, and to hearken to Gods word, Bleſſed are the Peace-makers.

4. In this and the two next Chapters Chriſt having a Mountain for his Pulpit, and the whole Law for his text, ſeeks to clear it from thoſe falſe gloſſes (corrupting the Text) which the Prieſts and Phariſees had faſtened upon it; and ſhewes, that Gods Law was not to be narrowed and confined to the outward act alone, but according to the will of the Law-giver (the Surveyour that beſt knew the latitude thereof) is to bee extended to the very thoughts of the heart, and takes hold of mens wicked inclinations, as breaches thereof, and offences againſt it. We uſe to end our Sermons with a Bleſſing, Chriſt begins his with the Beatitudes, and of the eight, my Text is neither the laſt nor the leaſt, Bleſſed are the Peace-makers.

5. Obſerve in the words the beſt worke and the beſt wages; the beſt worke, Peace-makers: the beſt wages, They are bleſſed. I begin with the worke, p. 4which ſhall imploy my paines and your attention this day. Now the goodneſſe of peace will the better appeare, if we conſider the miſery of warre. It is ſaid, Gen. 12. 11. And it came to paſſe when Abraham was come neere to enter into Egypt, that hee ſaid unto Sarai his wife, Behold, now I know that thou art a faire woman to looke upon. Why Now I know thou art a beautifull woman? Did Abraham live thus long in ignorance of his wives beauty? Did he now firſt begin to know her handſomneſſe? Learned Tremelius on the place ſtarts and anſwers the objection Now, that is, when Abraham came into Egypt, as if he had ſaid, When I ſee the tawny faces and ſwarthy complexions of the ſun-burnt Egptians, thy face ſeemeth the fairer, and thy beauty the brighter in mine eyes. I muſt confeſſe, I ever prized peace for a pearle; but we never did or could ſet the true eſtimate and value upon it till this interruption and ſuſpenſion of it. Now we know, being taught by deare experience, that peace is a beautifull bleſſing: And therefore we will conſider warre firſt in the wickedneſſe, then in the wofulneſſe thereof.

6. Firſt, warre makes a Nation more wicked. Surely, ſwearing and Sabbath breaking do not advance the keeping of the firſt Table. And as for the ſecond Table, how hard is it in theſe diſtracted times to be practiſed? Yea, it is difficult to ſay the Lords Prayer, the Creed, or ten Commandements: The Lords Prayer for that Petition, And forgive us our treſpaſſes, as wee forgive them that treſpaſſe againſt us. The Creed for that Article, p. 5The Communion of Saints, which doth tye and obliege us to the performance of all Chriſtian offices & charitable duties to thoſe who by the ſame Chriſt ſeekes ſalvation, and profeſſe the ſame true Chriſtian Catholike faith with us: The ten Commandements for that precept, Thou ſhalt not kill: and though men in ſpeculation and ſchoole diſtinctions may ſay, that all theſe may be eaſily performed in the time of war; yet our corrupt nature, which is ſtarke nought in time of peace, is likely to be far worſe in warre, and if theſe times continue, I am afraid wee ſhall neither ſay the Lords Prayer, nor beleeve the Creed, nor practiſe the Commandements. And as hard it will be preparedly and profitably to receive the Sacraments, when wee ſhall drinke Chriſts bloud as on to day, and go about to ſhed our brothers bloud as on to morrow.

7. Secondly, let us conſider the wofulneſſe of war, and that both in its ſelfe, and in its attendance: See a Map of war drawne by a holy hand, Pſal. 87. 63. The fire conſumed their young men, and their maidens were not given to marriage, their Prieſts fell by the ſword, and their widowes made no lamentations. The fire conſumed the young men. Wee behold with contentment ripe fruit to drop downe to the ground, but who will not pity greene apples when they are cudgelled downe from the tree. And the maidens were not given in marriage. So that the faireſt flowers of virginity were faine to wither on the ſtalke, whereon they did grow, for want of hands to gather them. The Prieſts were flaine with the ſword; Sed quid cum Marte Prophetis? Well then, there they were, though they were none of the beſt of the p. 6Prieſts, being lewd Hophnee and Phyneus, and there they were killed, for ought I know, if theſe times hold, Gods beſt Samuels muſt goe the ſame way. And their widowes made no lamentation. You will ſay, the more unnaturall women they: O no, they made no lamentation, either becauſe their griefe was above lamenting, ſuch as onelyonly could be managed with ſilence and amazement, or elſe becauſe they were ſo taken up with deploring the publike calamity, they could ſpare no time for private perſons to bemoane their particular loſſes.

8. But warre is not ſo terrible in it ſelf, as in its attendants; firſt the Plague which brings up the reare of war: the Plague, I ſay, which formerly uſed to be an extraordinary embaſſador in this Citie of London, to denounce Gods anger againſt it, but is of late grown a conſtant legier, and for theſe many late yeares hath never been clearly removed from us: ſurely ſome great unrepented ſin lyes on this City, that this conſtant puniſhment doth viſit us, which will be more terrible when it ſhall be extended over the whole Realme.

9. Secondly, Famine, a waiter in Ordinary on Warre. Truly it may ſeeme a riddle, and yet it is moſt true, that Warre makes both leſſe meat, and fewer mouthes: Firſt, becauſe in time of war none dare attend husbandry, wherewith Solomon ſaith, The King himſelf is maintained. Secondly, becauſe Souldiers ſpoile more out of prodigality, then they ſpend out of neceſſity: When our Saviour multiplied loaves and fiſhes, there were thoſe appointed who tooke up the twelve baskets of fragments; but, alas, no ſuch care is taken in ſouldiers p. 7feſtivals. Hitherto indeed wee have had plenty enough, and as yet in this City are not ſenſible of any want. But you know next Pharaohs full eares came Pharaohs blaſted ears, next Pharaohs fat kine came Pharaohs lean kine; & I pray God poor people ſor this years ſtore be not next year ſtarved.

10. Thirdly, wilde beaſts, ſee Gods foure cardinall puniſhments reckoned up, Ezech. 14. 21. For thus ſaith the Lord God, for much more when I ſend my foure ſore judgements upon Jeruſalem: the ſword, and the famine, and the noyſome beaſt, and the peſtilence to cut from it man and beaſt. Some perchance wil ſay, that there is more danger of wilde beaſts in our Iland, which is invironed with water. Truely there need no other wilde beaſts then our ſelves, who are Lions, Beares, Boares, Wolves, and Tygers one to another. And though as yet wee were never plagued with wilde beaſts, yet wee know not how ſoone God may hiſſe for them over, and for our new and ſtrange ſins, cauſe new and ſtrange puniſhments. Now conceive a City as bigge as your thoughts can imagine, and fancy the Sword marching in at the Eaſt-gate, and the Plague comming in at the Weſt-gate, and Famine entring in at the North-gate, and wilde beaſts paſſing in at the South-gate, and all meeting together in the Market-place, and then tell me how quickly will your voluminous Citie be abridged to a poor pittance.

11. But hitherto wee have only ſpoken of the miſeries of War in generall, but the worſt is ſtill behind, for we are afflicted with Civill war, many warres have done wofully, but this ſurmounteth them all. In Civill war nothing can bee expected p. 8but a ruine and deſolaion. What ſaid Mordecai to Heſther, Heſther 4. 13. Think not with thy ſelfe that thou ſhalt eſcape in the Kings houſe more then all the Jewes. So let none in what houſe ſoever, in the Kings Houſe, or Houfe of Lords, or Houſe of Commons, or ſtrongeſt Caſtles, or walled Towns, or fenced Cities, flatter themſelves with a fond conceit of their ſafety, for if Civill warres continue long, they muſt expect as well as others to bee devoured, yea, none can promiſe great Perſons ſo much happineſſe as to bee laſt undone: For, for ought any knowes, it may come their turnes to be the firſt, as being the faireſt markes to invite envy and malice againſt them. Meane time poore Ireland, which as the man in the viſion cryed to Saint Paul, Come over into Macedonia and helpe us, which hath ſo long, ſo often, ſo earneſtly intreated, implored, importuned our aſſiſtants, muſt be loſt of courſe. The Proteſtants there which have long ſwom againſt the tide till their armes are weary, muſt at laſt of neceſſity even give themſelves over to bee drowned: That Harpe, which when it was well tuned, made ſo good muſicke, muſt now and hereafter for ever bee hung upon the willowes, a ſad and ſorrowfull tree, and our diſtraction will haſten their finall deſtruction. We reade, Deut. 28. 56. That in a great Famine the eye of the mother ſhall be evill towards her ſon and towards her daughter, ſhee ſhall grudge every morſell of meat which goes beſides her owne mouth, preferring nature before naturall affection. If theſe times doe continue, London will grudge London-derry her daughter, and England Mother generally of Ireland (as a Colony p. 9deduced from it) will grieve to part with the leaſt meat, money and munition to it.

12 But all theſe Miſchiefes are nothing in reſpect of the laſt, namely the ſcandal and diſhonour which hereby will redound to the Proteſtant religion, whereof a true Chriſtian ought to be more tender and ſenſible, then of any worldly loſſe whatſoever: Tell it not in Gath, nor publiſh it in Aſcalon, leſt the daughters of the Philistims rejoyce, leſt the daughters of the uncircumciſed triumph. O what muſick doth our diſcord make to the Romiſh adverſaries. We reade, Geneſ. 13. 7. And there was a ſtrife between the heard-men of Abrahams cattel, and the heard-men of Lots cattell, and the Cananite, and the Perizite dwelled then in the Land. And Abraham ſaid unto Lot, Let there be no ſtrife, I pray thee, betweene my &c. Wherein obſerve, that the Canaanites and Perizites being there in the Land, is mentioned as a motive with Abraham to make him make the ſpeedier accommodation with Lot, leſt the true religion and ſervice of God ſhould ſuffer in the cenſure of Pagans by their diſcords, being Uncle and Nephew, ingaged in a brawle by their ſervants diſſention. How many Canaanites and Perezites behold our bloudy differences, and clap their hands to ſee us wring ours, yea, inſult and rejoyce to ſee us ſheath our ſwords in one anothers bowels; wee uſed formerly to taske the Papiſts of cruelty to Proteſtants; but hereafter, as Abner ſaid to Aſahel, 2 Sam. 2. 22. How then ſhall I hold up my face to Joab thy brother: So how ſhall we looke in the face, from this day forwards, of our Romiſh adverſaries. Tell them no more of their cruelty to p. 10the Proteſtants at Hedlebergh, of their cruelty to Proteſtants of Magdenberge, of their cruelty to the Proteſtants at Rochel; for if theſe wars continue, wee are likely not onelyonly to equall, but to outdoe theſe cruelties one to another; ſo that diſcharging this accuſation of bloudineſſe againſt them, it will rebound and recoile in our own faces. Put all theſe together, that warre makes a Land more wicked, makes a Land more wofull, is bad in it ſelfe, is worſe in its traine, deſtroyes Chriſtian people, and diſgraces Chriſtian profeſſion, and then will all have juſt cauſe to ſay as it is in my Text, Bleſſed are the Peace-makers.

13. If any object that peace alſo hath her miſchiefes which attend thereupon; for it brings plenty, and plenty brings pride, and pride brings plagues upon it: peace makes men pampered, and with Jeſſurun to kick againſt God. War indeed brings cleanneſſe of teeth, whileſt peace brings fulneſſe of bread, which is as bad and worſe, making men preſumptuouſly to rebell againſt God. The anſwer is eaſie, woes may come from peace, but they muſt come from warre; miſeries ariſe from the very uſe of warre, which come but from the abuſe of peace, being eſſentiall to warre, but accidentall to peace, inherent alwaies in the one, adherent too often to the other: in a word, in war calamities proceed from the thing it ſelfe, in peace from men, abuſing it.

14. Object. But peace without truth is rather poyſon then a cordiall: O let us not be like the thirſty traveller, who ſo long longs for water, that at laſt he drinkes mud and water together, not only p. 11without diſtinction or diſtaſte, but even with delight: O let us not with Sampſon ſo dote on the Dalilah of peace, as to get her love to betray truth, wherein our ſtrength lyes. Some perchance would propound peace unto us, but on ſuch ſervile conditions as Naaſh the Ammonite offered a truce to the men of Jabeſh-Gilead, 1 Sam. 11. 2. On this condition will I make a covenant with you, that I may thruſt out all your right eyes, and lay it for a reproacb upon all Iſrael. And ſo if we will give in truth to boot, and put out our owne eyes into the bargaine; forfeit the true faith and knowledge of God, with the purity of his ſervice, then perchance a peace may be proffered us; but as Peter ſaid to Simon Magus, Act. 8. 20. Thy mony periſh with thee, ſo let ſuch a helliſh peace periſh with thoſe that ſeek to promote it.

15. In the anſwering of this objection, give me leave as Peter ſaid, Act. 2. 29. Men and brethren, let me freely ſpeake unto you of the Patriarch David; ſo let me boldly and fully ſpeak in anſwer to the objection: If leave be denied mee: I know whence my commiſſion is derived, I am an Embaſſadour for the God of Heaven if I ſpeake what is falſe, I muſt anſwer for it; if truth, it will anſwer for me. And what I have to ſay, I will divide into foure Propoſitions.

16. Prop. 1. Curſed be hee that ſeekes to divide Peace from Truth. I muſt confeſſe I was never bred upon Mount Ebal, neither did ever my tongue take delight in curſing. The rather, becauſe we may obſerve Deut. 27. 12. that the moſt eminent Tribes p. 12from w^ch the Princely & Prieſtly men deſcended, Levi, Iudah, Ephraim, & Benjamin, took their ſtation in Mount Geraſin, to ſhew, that Magiſtrates & Miniſters are principally to inure their mouths to bleſſing. And yet for thoſe that feek to ſever peace from truth, I cannot refrain my ſelf, but muſt ſay, Curſed be they in the city, and curſed be they in the field, curſed be they in their basket and in their ſtore, curſed be they in the fruit of their body, and in the fruit of their land, in the increaſe of their kine, and in the ſtock of their ſheep, curſed ſhall they be when they come in, and curſed ſhall they be when they go out.

17. Pro. 2. Before this warre began, wee had in England truth in all eſſentiall to ſalvation. Wee had all neceſſary and important truths truly compiled in our 39. Articles. We had the word of God truly preacht (I could wiſh it had been more frequently and generally) the Sacraments duly adminiſtred, which two put together doth conſtitute a true Church. S. Paul, 1 Cor. 15. 18. being to prove the reſurrection of the dead, preſſeth the Corinthians with this among other Arguments, Then they alſo which are fallen aſleep in Chriſt are periſhed. Putting them a moſt uncharitable abſurdity, that in caſe the dead ariſe not againe, they muſt be bound to confeſs, that all the Saints formerly deceaſed were periſhed. And ſurely, ſuch as deny that England before this warre began had all eſſentiall truth to ſalvation, muſt of neceſsity ſplit themſelves on the ſame uncharitable rocke, and paſſe a ſentence of condemnation on all thoſe which dyed in our Church before theſe two yeares laſt paſt.

p. 1318 3. Pro. Many errors in Doctrine and innovation in diſcipline, did creepe faſt into our Church. Arminian poſitions, Tenents, reaſon to Gods grace, invaded the truth of the Word in many places. One Ceremony begat another, there being no bounds in will-worſhip, wherewith one may ſooner be wearied then ſatisfied. The inventors of new Ceremonies endeavouring to ſupply in number what their conceits wanted in ſolidity; and God knowes before this time where they had been if they had not been ſtopt.

19 4. Pro. The beſt and onelyonly way to purge theſe errors out, is in a faire and peaceable way; for the ſword cannot diſcerne betwixt error and falſhood, it may have two edges, but hath never an eye. Let there on Gods bleſſing be a Synode of truely grave, pious, and learned Divines; and let them both fairely diſpute, and fully decide, whats true, whats falſe; what Ceremonies are to be retained, what to be rejected; and let civill authortie ſtampe their command upon it, to be generally received under what penaltie their deſcretion ſhall think fitting. But as long as Warre laſts, no hope of any ſuch agreement; this muſt be a worke for Peace to performe. So then under the notion of Peace, hitherto we have and hereafter doe intend ſuch a Peace, as when it comes we hope will reſtore truth unto us, in all the accidentall and ornamentall parts thereof; and adde it to that truth in eſſentialls to ſalvation, which we enjoyed before this Warre began, and in this p. 14ſence I will boldly pronounce bleſſed be the Peacemakers.

20 Come we now to conſider what be the hindrances of Peace: theſe hindrances are either generall or particular. The generall hindrance is this: The many nationall ſinnes of our kingdome being not repented of; I ſay of our kingdome, not of one Army alone. Thinke not that the Kings Army is like Sodome, not ten righteous men in it, (no not if righteous Lot himſelfe be put into the number) and the other Army like Syon conſiſting all of Saints. No, there be drunkards on both ſides, and ſwearers on both ſides, and whoremungers on both ſides, pious on both ſides, and prophane on both ſides, like Jeremies figges, thoſe that are good are very good, and thoſe that are bad are very bad in both parties. I never knew nor heard of an Army all of Saints, ſave the holy Army of Martyrs, and thoſe you know were dead firſt, for the laſt breath they ſent forth proclaimed them to be Martyrs. But it is not the ſinnes of the Armies alone, but the ſinnes of the whole kingdome which breake off our hopes of Peace, our Nation is generally ſinfull. The City complaines of the ambition and prodigality of the Courtiers, the Courtiers complaine of the pride and covetouſneſſe of Citizens, the Laity complaine of the lazineſſe and ſtate-medling of the Clergy, the Clergie complaine of the hard dealing and ſacriledge of the Laity, the Rich complaine of the murmuring and ingratitude of the Poor, the Poor complaine of p. 15the oppreſſion and extortion of the Rich: Thus every one is more ready to throw durt in anothers face then to waſh his owne cleane. And in all theſe though malice may ſet the varniſh, ſure truth doth lay the ground-worke.

21 Of particular hindrances, in the firſt place we may ranke the Romiſh Recuſants, Is not the hand of Joab with thee in all this, was Davids queſtion 2. Sam. 14. 19. but is not the hand may we all ſay of Jeſvites in theſe diſtractions. Many times from my youth up have they fought againſt me may England now ſay, yea many times from my youth up have they vexed me, but have not prevailed againſt me. At laſt, the Popiſh party perceived that the ſtrength of England conſiſted in the unity thereof. (Sampſon is halfe conquered when it is knowne where his ſtrength doth lye) and that it was impoſſible to conquer Engliſh Proteſtants, but by Engliſh Proteſtants. Is this your ſpite and malice O you Romiſh adverſaries, becauſe you could not overcome us with Spaniſh Armadoes, nor blowe us up with Gunpowder treaſons, nor undoe us with Iriſh Rebellions, to ſet our ſelves againſt our ſelves, firſt to divide us, then to deſtroy us. Well, God knowes what may come to paſſe. It may be when we have drunke the top of this bitter cup, the dregs may be for your ſhare, and we may all be made friends for your utter ruine and deſtruction.

22 Next, the Papiſts the Schiſmatickes are the hendrances of our Peace. Theſe know their kingdome p. 16cannot be eſtabliſhed but by Warre, as aſſured that the wiſdome of the State is ſuch, as will blaſt their deſignes when matters are ſetled. I have heard (when a childe) of a Lawleſſe Church, ſure theſe if they might have their will, would have a Lawleſſe Church and a Goſpelleſſe too; and yet they as falſly as fondly conceive that the State gives approbation and connivance to them. We read Pſalm. 50. 21. where Gods ſpirit reckons up many ſinnes which the wicked had committed, that God ſaith; Theſe things haſt thou done, and I kept ſilence; thou thougheſt that I was altogether ſuch a one as thy ſelfe: but I will reprove thee, and ſet them in order before thine eyes. In which place of Scripture three things are conſiderable. Firſt, God is ſaid to keep ſilence when he doth not preſently and viſibly puniſh offenders, Pſal. 35. 22. O Lord keep not ſilence, and ſo Pſal. 83. 1. Keep not thou ſilence O God. God, for reaſons beſt known to himſelfe, and for ſome known to us, namely, to make wicked men ſwel and break with a Timpany of good ſucceſſe for the time, does not outwardly expreſſe the diſlike of their bad courſes, in inflictine a ſuddain and ſenſible puuiſhment upon them. Secondly, obſerve the falſe Logick & bad inference of wicked men▪ who who conceive that God is altogether ſuch an one as themſelves, yea make acceſſary and confederate with them becauſe ſilent, therefore conſenting: Qui tacet ſatis laudat. Thirdly, ſee time wil come when in time beſt known to himſelfe he will publikely p. 17reprove them, and ſhew not onelyonly his free diſſent but full diſpleaſure. Thus Schiſmatickes improve themſelves upon the clemency & long ſuffering of our State. Becauſe they are taken up with matters of higher concernment, and are not at leaſure to ſtoope to their puniſhment, as imployed in buſineſſe of more preſent and preſſing importance; Separatiſts and Sectaries conceive that they favour, what they doe not puniſh. But time will come when to the glory of God and their own honour, though ſlowly, ſurely they will viſit their offences, and as the Pſalmiſt ſaith; Set their ſinnes in order before them; who have beene the partiall cauſe of the diſorder and confuſion of this kingdome.

23 Thirdly, thoſe are enemies to Peace, whoſe beeing meerely conſiſteth by Warre and diſcention. Indeed the truly noble Engliſh ſpirits, deſire a forraigne Foe for a marke for their Bullets; but many there be rather turbulent then valiant, who as Demetrius by this craft they get their gaine, deſire a perpetuity of Warre for their poſſeſſion. We read in Plutarch of one Demades who by profeſſion was a maker of Coffins, and he was baniſhed out of rhe City of Athens for wiſhing that hee might have good trading; that wiſe Sare truly interpreting the language of his wiſh, as deſiring ſome epidemicall diſeaſe; his private profit being inconſiſtant with the publike flouraſhing of the Common-wealth. So thoſe people who are undone, and cannot live but by undoing of others, p. 18certainly wiſh no good to our Church and Kingdome, but muſt needs be State Barrettors to keep the ſore alwayes raw, betwixt Prince and people.

24 Let us now come to ſee the meanes, wherby private perſons may and muſt endeavour the obtaining of peace; The firſt is prayer, pray for the peace of Jeruſalem; let every one in that prayer which he uſeth in his Family, or private devotions, build a roome more and inlarge it, to pray for peace in our Iſraell.

25 Secondly, let us petition for peace, not only to the God in Heaven, but to the Gods on earth; firſt to his Majeſtie, but alas there is a great gulfe between us & him fixed, ſo that they which would paſſe from hence to him cannot, neither can they paſſe to us that would come from thence. The ſins of our Realm are amounted to ſuch a height that we deſerve this and worſe puniſhment. Next, let us petition to the High and Honourable Court of Parliament, next under God and the King the hope and help of our happineſſe, Let none ſay it is preſumption to petition them, as undertaking to tell them of what they are ignorant, or to put them in remembrance of what they may forget, for herein we apply our ſelfe to them, in immitation of our acceſſe to God, and ſurely their greatneſſe cannot and their goodneſſe will not be diſpleaſed in our compliance and conformity to ſuch an Architype. True it is that God, Matthew 6. 8. Our Father knoweth what things we have need of before we p. 19aske him, and yet it is his will and pleaſure to be ſought too by our prayer. And ſo no doubt that High and Honourable Court, though that they know fulwell that peace is that we ſtand in need of yet they take delight in our duty, yea expect our ſervice herin to petition for peace, that ſo our begging of peace, may in effect be a modeſt & mannerly expreſſion of an harty thanks for their long and conſtant endeavours herein. Wherefore what Tertullus ſaid flatteringly to Felex, we may ſay truly and feelingly to them; ſeeing that very worthy deeds are done to this Nation by their providence, Acts 24. 3.Acts 24:3we accept alwaies, and in all places with all thankfulnes. Notwithstanding I pray you, that you of your Clemency would heare us a few words. And let us in all Humility, not directing but beſeeching them, without a tumultuous thought, moſt peacable and pathetically begge of them and ſue unto them to continue their care in advancing a ſeaſonable and happy accomodation, that ſo the bleſſing pronounced in my text may lie both upon them and theirs Bleſſed are the Peacemakers:

26 Thirdly, we muſt be content ſoundly to pay for peace, we read Exod. 38. 8. And he made the Lever of Braſſe and the foot of it of Braſſe, of the Looking-glaſſes of the Women aſſembling, which aſſembled at the door of the Tabernacle of the congregation. It ſeemeth that the backſids of their Looking-glaſſes were made of braſſe, which commonly with us are made of wood, and they conſigned them over for Gods ſervice; and good reaſon too, p. 20for formerly they had given their eraerings for the making of a Calfe; Juſtly therefore now they did pennance for their pride, as counting it Honour enough, that that wherein they looked their owne faces, ſhould make the foot of Gods Leaver. But what ſhould not people give to buy a true peace and a peace with Truth? O how many yeeres purchaſe is it worth? let us not thinke much, to give all our ſuperfluities, but to give fome of our neceſſaries, for the advancing and obtaining of it.

27 Fourthly, ler us baniſh out of our mouthes all words and phraſes of contempt and reproach, (I could inſtance in the word, but that it is beneath the Majeſty of a Pulpit) which the malice of men hath minted and faſtned on oppoſite parties; O let us have no other Chriſtian name, then the name of Chriſtians, or other ſurname then Chriſtian Proteſtants, neither anſwering to, nor calling others by any term of diſgrace.

28 Fifthly, let us with a ſpeedy, ſerious and generall repentance, remove the crying ſinnes of our Kingdome, which as long as they laſt, wil bane all peace amongſt us. I ſay ſpeedy, leaſt the phyſick come too late for the diſeaſe; ſerious, leaſt the tent be too ſhort for the wound; generall, leaſt the plaſter be too narrow for the ſore. Suppoſe that the Sea ſhould breake forth in this Land, as ſuch a thing may come to paſſe, The Lord is King, ſaith David, let the earth rejoyce yea let the multitude of of the Iſle he glad thereatr, Pſal. 97. 1. And good reaſon hath the Iles to be glad, as more particularly p. 21concerned, for if the water were not countermanded by Gods Prerogative Royall, it would ſpeedily recover its naturall place above the earth. But ſuppoſe the Sea ſhould break into the Land, it is not the endeavours of a private man can ſtop it; what if he goes downe with a faggot on his backe, and a matrock on his ſhoulder, and a ſpade in his hand, his deſire is more commendable then his diſcretion, it being more likely the Sea would ſwallow him then he ſtop the mouth thereof. No, the whole Country muſt come in, children muſt bring earth in their hats, women in their aprons, men with handbarrowes, wheelbarrowes, carts, carres, waines, waggons, all muſt worke leaſt all be deſtroyed. I rather inſtance in this expreſſion of the irruption of the Sea, becauſe I finde Gods anger ſo compared in holy writ, 1 Chron. 14. 11. David ſaid, God hath broken in upon mine enemies like the breaking forth of waters. So when a generall deluge and inundation of Gods anger ſeaſeth upon a whole Kingdome, it cannot be ſtopt by the private endeavours of ſome few, but it muſt be an univerſall work, by a generall repentance; all muſt raiſe bankes to bound it. Till this be done, I am afraid we ſhall have no peace, and to ſpeak plainly I am afraid we are not yet ripe for Gods mercy, as Gideon Judg. 7. 4. had too many men for God to give victory to: ſo we are too proud hitherto for God to give peace too, many of us are Humiliati, but few of us are Humiles. Many by theſe warres brought loe, but few made loely, ſo that we are p. 22proud in our poverty, and as the unjuſt Steward ſaid, to beg I am aſhamed, ſo we are too ſtout thogh halfe ſtarved on the bended knees of our ſoules, with true repentance, to crave pardon of God for our ſinnes, which till it be done, we may diſcourſe of peace and ſuperficially deſire it but never truely care for it, or can comfortably receive it.

29 And indeed wee may take forcible motives from our owne miſeries, to endeavour peace by all poſſible meanes; for look upon the complexion of the warre, and doth it not look of a moſt ſtrange and different hue from other warres. The wars of Germany (which give me leave to ſay if we had pittied by the proxie of a true Simpathy, we had never ſo ſoon ſuffered them in our owne perſon) were far lighter affliction then ours. In Germany people when hunted with warre took covert in their fenced Citties. But here in England we have no guard againſt wars blow, but lye open to plundering and deſtruction. Germany was a great Continent bearing ſix hundred miles ſquare, ſo that whilſt one part thereof was mowed downe with warre, the other enjoying peace, might grow up in the meane time. But little England (great onelyonly in her miſeries, ſevered by the Sea from other Countries, and by deviſions parted from het ſelfe) is a morſell which civill warre will quickly devoure. Thirdy, in Germany commanly they lay in Garriſon in winter and fought in ſommer; we read 2 Sam. 6. 1 And it came to paſſe at p. 23the time when Kings goe forth to battell. This all Comments generally expound of the ſpring time; But alas if we in our woes were Antipodes to all others, our miſeries begin when others end, in the winter time. Pray (ſaith out Saviour) that your flight be not in the winter, nor on the Sabboth-day: winter fights woful fights, Sabboth wars ſorrowful warres, and yet ſuch are theſe in our Kingdome. Laſtly, in Germany Papiſts did fight againſt Proteſtants, where as our inteſtine wars, are againſt thoſe that profeſſe the ſame Religion.

30 It hath been a great curſe of God upon us, to make a conſtant miſunderſtanding betwixt our King and his Parliament; whileſt both profeſſe to levell at the ſame end. I cannot compare their caſe better than to the example of Ruben and Judah, Gen. 37. There Ruben deſired and endeavoured to preſerve the life of his brother Joſeph, and Judah deſired and endeavour to preſerve the life of his brother Joſeph; and yet theſe two imbracing different meanes, did not onelyonly croſſe and thwart, but even ruine and deſtroy the deſires of each other; for Ruben moved and obtained that Joſeph might not be killed, verſ. 22. And Ruben ſaid unto them, ſhed no blood, but caſt him into this Pit that is in the wilderneſſe, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his Father againe. Judah alſo deſired the ſame, but being not privie to Rubens intents, and to avoid the cruelty of the reſt of his Brethren, propounded and effected, that Joſeph p. 24might be ſold to the Medianitiſh Merchants, meetly ſo to preſerve his life; and thereby he did unravell all the web of Rubins deſignes, and fruſtrated his endeavours. Thus when God will have a people puniſhed for their ſinnes, hee will not onelyonly ſuffer but cauſe miſtakes without mending, and miſpriſions without rectifying, to happen betwixt brethren who meane and really intend the ſame thing; ſo that they ſpeake the ſame matter in effect, and yet, be Barbarians one to another, as either not or not right underſtanding what they ſay each to other. Thus the maintaining of the Proteſtant Religion in the purity thereof; the vindicating of the lawfull Prerogative of the King; the aſcertaining of the juſt rights and priviledges of the Parliament; the defending of the dues and properties of the Subject are pleaded and pretended on both ſides, as the ultimate ends they aime at. Well, as our Saviour ſaid to the blinde man, Mat. 9. 29. according to your faith be it unto you: ſo, according to the ſincerity and integrity of their hearts whom God knowes means moſt ſeriouſly, be it unto them; we wiſh them good victory in the name of the Lord: and yet even herein a friendly peace were as much better then victory it ſelfe, as the end is better then the means; for, bleſſed are the Peace-makers.

31 Objections. But may ſome ſay, though we doe never ſo much deſire peace, we ſhall not obtaine that bleſſing, which is pronounced in my text, for the Peacemakers are to be bleſſed. And p. 25it is to be feared, that our breaches are too wide to be cured, and Gods juſtice muſt have reparation upon us.

32 By Peace-makers, Peace-endeavourers are to be underſtood, not only the effectours of Peace, but even the Affectours of Peace ſhal be bleſſed. Rom. 12. 18. If it he poſſible, as much as in you lyeth live peaceably with all men. God out of his goodneſſe, meaſures mens reward, not by their ſucceſſe but deſires, 2 Cor. 8. 12. For if there be firſt a willing minde, it is accepted according to that a man hath, and not according to that he hath not.

33 And yet I am not out of heart, but that there is hope of Peace, and that as yet our ſinnes are not ſweld ſo high, but that there is mercy with God for our nation. Firſt, my hope is founded on the multitude of good people in this land, which aſſault and batter Heaven with the importunity of their prayers. We read of Ptolomeus Philodelphus, King of Egipt that he cauſed the Bible to be tranſlated by ſeventy Interpreters, which ſeventy were ſeverally diſpoſed of in ſeventy ſeverall Cels, unknown each to other; and yet they did ſo well agree in their ſeveral tranſlations, that there was no conſiderable difference betwixt them, in rendering the text; an argument that they were acted with one and the ſame ſpirit. Surely it comforts me when I call to minde, what ſhall I ſay, ſeventy, nay ſeven times ſeventy, yea ſeaventy hundred, yea ſeventy thouſand, which are peaceable in p. 26Iſrael, which on the bended knees of their ſouls, daily pray to God for peace. Theſe though they know not the faces, no not the names one of another, nay, have neither ſeen nor ſhall ſee one another till they meet together in happineſſe in Heaven; yet they unite their votes and centre their ſuffrages in the ſame thing, that God would reſtore Peace unto us, who no doubt in his due time will heare their prayers.

34 The ſecond thing that comforts mee, is, when I looke on Gods proceedings hitherto in our Kingdome, his judgements ſeeme to be judgements rather of expoſtulation then of exterpation: we read Exod. 4. 24. that God being angry with Moſes for not circumciſing his Sonnes; It came to paſſe by the way in the Iane that the Lord met him, and ſought to kill him. Sought to kill him? ſtrange: did God ſeeke to kill him, and not kill him? Speake Lord, ſpeake to the Fire, and it ſhall with flaſhes conſume him; to the Ayre, and with peſtilent vapours it ſhall choake him; to the Water, and with deluges it ſhall over-whelme him; to the Earth, and with yawning chops it ſhall devoure him. Well, the meaning is this, God ſought to kill him, that is, in ſome outward viſible manner whereof Moſes was apprehenſive God manifeſted his diſpleaſure againſt him, that ſo Moſes might both have notice and leiſure to divert his anger, with removing the cauſe thereof. p. 27He that ſaith to us, Seeke and yee ſhall finde, doth himſelfe ſeeke and not finde; and good reaſon too, for he ſought with an intent not to finde. Thus I may ſay, that for theſe laſt foure yeeres God hath ſtill ſought to deſtroy the Kingdome of England, manifeſting an unwillingneſſe to doe it, if in any reaſonable time we would compound with him by ſerious repentance. Thus the loving Father ſhakes the rod over his wanton childe, not with an intent to beat him, but to make him begge pardon; and ſuch hitherto hath beene Gods dealing with our Nation, that he even courts and woes us to repentance, as loath to puniſh us, if wee would underſtand the ſignes of his anger, before it breake out upon us.

35 But if all faile, yet thoſe that are Peace-makers in their deſires, doe enter a caveat in the Court of heaven; That if warres doe enſue, yet for their part they have laboured againſt it. If a man ſlaine were found in the field, and it not knowne who ſlew him, God provided Deut. 21. 7. That the Elders of the next City ſhould waſh their hands in the blood of an Heifer, and ſay, Our hands have not ſhed this blood, neither have our eyes ſeen it, be mercifull, O Lord, unto thy people Iſrael whom thou haſt redeemed, and lay not innocent blood unto thy people of Iſraels charge, and the blood ſhalbe forgiven them. So this one day will be a comfort to the conſciences of godly minded men, p. 28that they may appeale to the God of heaven, how they have prayed heartily for peace, have petitioned humbly for Peace, have been contented to pay deerly for peace, and to their powers have endevoured to refraine themſelves from ſinnes, the breakers of peace; and therefore they truſt that Chriſtian Engliſh Proteſtant blood, which ſhall be ſhed, which hath beene and hereafter may be ſhed in theſe wofull warres, ſhall never be viſited on their ſcore or laid to their charge.

36 But if all faile, and if we muſt be involved in a finall deſolation, then let us goe to the Aſſurance Office of our ſoules, and have peace of conſcience with God in our Saviour. It was wont to be ſaid A mans houſe is his Castle, but if this Caſtle of late hath proved unable to ſecure any, let them make their conſcience their caſtle, if beaten from all our parapets and outworkes, let us retire to this ſtrength for our defence; It may ſeem, be it ſpoken with all reverence, a blunt expreſſion of the holy ſpirit, Luk. 12. 4. Be not afraid of them that kill the body, and that have no more that they can doe. Yea, but one may ſay they may kil me with torment and with torture, make me drop out my life by degrees; why the totall ſome of their malice, is but to kill the body, and then they have no more that they can do. But they may forbid my body Chriſtian buriall; herein they do not do but ſuffer, for the living wil be more troubled then the dead, if thy corps be not committed to earth p. 29ſo that this in effect is juſt nothing. Then let Drums beat, and Trumpets ſound, and Banners be diſplaid; let ſwords claſh, and pikes puſh, and bullets flye, and Cannons roare; warre doe thy worſt, Death doe tby worſt, Devill doe thy worſt, their ſouls ſhalbe happy that ſleep in the Lord, for they reſt from their labours. However, if it be poſſible, and if ſo great mercy be ſtored up in God for us, we would rather have peace in this world; and on the promoters therof let the bleſſing in the light and reſt, Bleſſed are the Peacemakers.

37 And now as I began with the mention of the Faſt, ſo to conclude with the ſame, let us keep this day of humiliation holy to the Lord. Some perchance may make this but a mock-faſt, and faſt for ſome private and ſineſter ends, but every one that will may make it a true faſt to himſelf, therin to be grieved for the miſery of Gods Saints. God complaines, Amos the ſixt, of the gluttonie of the Iſraelites, wherein wee finde the compleat Character of an Epicure, making wantons of his five Sences, entertaining their eyes with bedſteads of Ivory, verſe 4. curious to behold for the milk-whiteneſſe thereof; pleaſing their feeling, they ſtretch themſelves on Couches; courting their eares, they chant to the Violl, ver. 5. contenting their taſte, and making that ſence a Pander both to gluttony and drunkenneſſe, they eate the fat of Lambes, and drinke Wine in boules, verſe 6. delighting their ſmell, and annoynt themſelves with the chiefe oyntments; and then concludes p. 30all with this ſharpe cloſe, but they are not grieved for the affliction of Joſeph. Wherein the Prophet alludes to the ſtory of Joſeph, Gene. 37. 24. who was put into a pit without water (except ſuch as flowed from his eyes) where he muſt either dye for want of meat, or dye for being meat to wilde Beaſts; and yet in the meane time his Brethren, though they ſaw the anguiſh of his ſoul, Gene. 42. 21. (made viſible and tranſparent through the windowes of his weeping eyes, bended knees, begging tongue, folded hands) did moſt barbarouſly ſit down to eate; I dare boldly ſay they ſaid no grace with a good heart, either before meate or after.

38 Juſt ſuch is the cruelty of many of us, (who profeſſe Chriſtianity) to our Brethren in the Countrey, becauſe as yet the City of London is as the Land of Goſhen, being light when all the reſt is darkned with miſeries, they lay not to heart the afflictons of Joſeph, which our Countrey-men do ſuffer. Where is the man that ſounds a retreat to his ſoul when he feeles it marching to faſt in myrth, who abates a diſh of his Table out of principles of Conſcience, though perchance many doe out of reaſons of thrift; and I am affraid all ſhortly muſt doe out of neceſſitie. Well, if we be not the more penitent, it may come to paſſe, that that ſad dance which hath beene led all over the Kingdome will come to us to this City at laſt, and God grant we pay not the Muſique for all the reſt.

39 Remember Ʋriah who kept a Campe in p. 31the Court, and would not enjoy thoſe pleaſures the marriage bed reached unto him. Thinke of Mephiboſheth lame but loyall, who went not out with David in his perſon, but attended him with his affections, and during the Kings abſence, dreſſed not his feet, (enough to gangrene them) as not caring for his owne feet, whileſt his Soveraignes head was in danger. Seriouſly conſider Nehemiah, who ſympathized with the calamities of Jeruſalem, which ſadded his countenance even in the preſence of the King. Two things onelyonly can make a Courtier ſad, ſickneſſe (which cannot be diſſembled) and his Princes diſpleaſure. Nehemiah had neither of theſe, he was in perfect health, and he ſtood rectus in curia, right in his Soveraignes eſteeme, as appeares, Nehemiah 2. 2. by the Kings favourable and familiar queſtioning him, why is thy countenance ſad, ſeeing thou art not ſicke? So then, it was nothing elſe but the impreſſion of the ſuffering of Gods Saints, which clouded the brightneſſe of his countenance with ſadneſſe. And God grant we having the ſame cauſe, we may have the ſame compaſſion with him. Amen.

Errata.

Page 2. read, not us who are Prieſts: p. 13. line 3. r. …treaſon to Gods grace: l. 14. r. betwixt truth and errour: p. 28. l. 27. r. but they may forbid my body chriſtian buriall.

FINIS.

End of the text · Thomas Fuller, A Fast Sermon (1642)