A Preparation Unto Fasting and Repentance, Sermon

A Preparation Unto Fasting and Repentance · Sermon

¶ A Preparation vntounto FASTING and REPENTANCE.

GEN. Chap. 18. verſ. 20. 21. 22. 23. 24. 25. &c.

20 And the Lord ſaide, Becauſe the cry of Sodome and Gomorrah is great, and becauſe their Sinne is very grieuous.

21 I will goe downe now, and ſee whether they hauehave done altogether according to the cry of it, which is come vntounto mee, and if not, I will know, &c.

IT is not needfull my brethren to repreſent & ſhew forth vntounto you the extraordinary occaſions, for the which we are inuited to afflict our ſoules, and ſanctifie a Faſt by Repentance; ſeeing that we want not ordinary cauſes: The enmity of Satan, and of the world, the feebleneſſe of the Church, the Name of God blaſphemed, our vices that doe increaſe, our zeale which waxeth cold, the hand of God lifted vp to ſtrike vsus, and his rods prepared, doe binde vsus to tremble vnderunder his hand, and preuent his iudgements by Faſting and Repentance; leaſt GOD ſend vsus another kinde of Faſting, making vsus to Faſt from his Word, which is the ſpirituall bread, ſending vsus that famine prophecied by the Prophet Amos, not a famine of bread, but a famine of the hearing of the Word of God, for a puniſhment, becauſe we taſte this ſpiritual bread with diſtaſte, and receiue not his Word with reuerence.

Let vsus doe in ſuch ſort, that our humiliation may be acceptable vntounto God, and that whiles our bodies are voide of meate, we hauehave not our hearts repleniſhed with hatred and rancour, that whiles wee abſtaine from drinking, we be not drunken with pride: (for God doth as much deteſt the faſt of the hypocrite, as the diſſolutenes of the prophane;) that our mouthes doe not only abſtaine from meates, but alſo from bad diſcourſes and euill words; that we faſt with our eares, to keepe them ſhut againſt vaine and idle diſcourſes, and with our hands, keeping vsus from rapine & vſury: In a word, that al that which is in vsus, euen to our ſecret thoughts celebrat vntounto God an holy Faſt, and pleaſing vntounto God, through Ieſus Chriſt. That we may know that faſting is not inſtituted to ſatisfie the Iuſtice of God, but to reuenve vsus of our ſelues. That we giuegive vntounto the poore that which wee ſpare & take from our ſelues, that our voluntary faſting may helpe and aide that faſt which the poore indureth of force & neceſſitie. And while that your bodies faſt, let your ſoules feede on the foode of life, which is a meate which you muſt eate (as of olde the Paſchall Lambe) with bitter hearbes, ſoaking it in teares of repentance. Inſtead of ſackcloth, after the faſhion of the Elders, be ye cloathed and couered all euer with holineſſe and integritie; in lieu of ſprinckling of aſhes, as of olde, acknowledge your ſelues, with Abraham, to be duſt and aſhes, and giuegive glory to GOD, in humbling your ſelues: Who knoweth if God will not hauehave pitty on his people, and will not ſtirre vp his compaſſions vponupon his children? For hauing in times paſt ſtaied the Sunne at the prayer of one man, how much more will he ſtay and keepe backe his iudgements at the generall cry of his whole Church, proceeding from faith, and made ſtrong by Repentance?

To diſpoſe our hearts thereunto, I hauehave choſen this excellent conference betweene God and his Seruant Abraham; where you ſee on the one ſide the nature of ſinne, and the vengeance of God when ſins are come to their full & heaped meaſure: on the other ſide the patience and familiar acceſſe which hee affords to thoſe that louelove him. All this conference may be reduced to theſe three heads: I. Who he is that ſpeakes. II. How hee behaues himſelfe towards his enemies. III. How milde and patient hee is towards them that feare him.

I. PART.

I. Who he is that ſpeakes.

TOuching him that ſpeakes vntounto Abraham, it is ſaid in the beginning of the Chapter, that three men did preſent themſelues to Abraham; one of thoſe is called a while after the LORD: And ſo in the hiſtory of the viſion of the burning buſh, and in the hiſtory of Gideon, and in that of the conception of Sampſon, euen he who is called an Angell, is called the LORD; which cannot appertaine vntounto any but vntounto the Son of God our Lord Ieſus Chriſt: For it is hee, who being ſent of God, is notwithſtanding God, and the Lord our righteouſneſſe, Ieremie 23. by whom euen then the Lord gouerned his Church, made it feele his aſſiſtance and know his wil; yea, before the floud hee hath by the mouth of Noah preached to the dead, whole ſpirits are now in the infernall priſon. 1 Pet. 3.19.

Perhaps you finde it ſtrange that hee appeared vntounto Abraham in the forme of a man, as if before he was borne of the Virgin Mary, he had tooke mans nature; but you muſt know that the bodies wherein the Son of God appeared in the olde Teſtament, were but borrowed bodies for a time and by diſpenſation, the Deity of the Sonne not being vnited perſonally to the body, which was an inſtrument which he vſed for the preſent action onelyonly, and then left it. Euen as a good or a bad Angel may aſſume a body and moue it, without giuing it life or forme, and without making himſelfe one perſon with that body.

II. How God behaues himſelfe towards his enemies.

NOw touching the manner wherein and wherby God behaueth himſelfe towards his enemies, it is expreſſed vntounto vsus in theſe words: And the Lord ſaid vntounto Abraham, Becauſe the cry of Sodom and Gomorrah is great, & becauſe their ſin is very grieuous, I will goe downe now, and ſee whether they hauehave done altogether according to the crie of it, which is come vntounto me, and if not, I will know.

Where you ſee, that God beares and permits with patience the wicked to rule a long time, but when their ſinne is come to the full, then he vnfolds and ſpreads abroad his terrible iudgements; which he doth here in this place after an inquiry and kinde of information, to ſhew that he proceedes herein iuſtly and without precipitation. Hee ſpeakes then of a ſin that cries before God, ſo Abels bloud, Gen. 4. cryeth from the ground vntounto God for vengeance; So Iob in the 31. chapter, ſpeaking of land detained by an vniuſt poſſeſſor, ſaith, that the land cryes againſt the vnlawfull poſſeſſor, and the furrowes likewiſe therof complaint. And Habbakuk Chap. 2. ſpeaking of houſes built by extortion, ſaith, that the ſtones cryes out of the wall, and the beame out of the timber anſwereth it, as bearing witneſſe againſt their maſter before God. And Saint Iames in his fiſt chapter, ſaith, that the hyre of the labourers, which hauehave reaped downe your fieldes, which is of you kept backe by fraud, cryeth, and the cryes of them which hauehave reaped, are entred into the eares of the Lord of Sabbath. Which teacheth vsus, that there are heinous ſins that cry and call God to veangeance, ſo that though men ſhould holde their peace, the thing it ſelfe would ſpeake, as our Sauiour ſaith, Luke 19. If theſe men ſhould hold their peace, the ſtones would immediately cry out. For euen as when God ſpeakes, the liueleſſe and ſenceleſſe things vnderſtand: When he ſpeakes to the rocke, it caſteth foorth water; when he ſpeakes to the dead, they riſe vp at his word: Euen ſo God vnderſtands the language of ſenceleſſe things, and brings them foorth to witneſſe againſt them whom hee will puniſh in his wrath. Theſe crying ſinnes are the ſinnes that are come to their full meaſure, as the iniquitie of the Amorites in Ioſhuahs time; for in Abrahams time God declareth in the 15. chapter of Geneſis, that the iniquitie of the Amorites was not yet full, that is to ſay, that the meaſure was not full to the top as then; according to that which Chriſt Ieſus ſaith vntounto the Iewes, Mat. 23 Ye fill vp the meaſure of your fathers: which the Apoſtle Paul, 1 Theſſ. 2. ſaith, happened in his time, They fill vp their ſinnes alwayes, for the wrath is come vponupon them to the vttermoſt.

This laſt period of ſinnes, is when theſe two things concurre in a countrey or in a twone: I. When ſiners doe boaſt of their wicked acts, and hauehave loſt that good that remaines in ſinners, to wit, the ſhame of doing euill, wherein the Prophet Eſayas coupleth the Iewes with the Sodomites, in the 3. chapter, They declare their ſinne as Sodome, they hide it not Such are they of whom the Wiſe-man ſpeaketh in the 2. Chapter of Prouerbes, who reioyce to doe euil, and delight in the frowardneſſe of the wicked, which is the third and laſt degree of iniquitie, which Dauid deſcribeth in the 1. Pſal. namely, to ſit in the ſeat of the ſcornfull, that is to ſay, of thoſe that with inſolency and flowting do mocke at Gods Word, and take a delight, yea, a glory to deſpight and vexe him. II. The ſecond point that makes this full meaſure of ſinne is, when there is no one man to be found in a citie or countrey that withſtands the euill, and oppoſeth himſelfe againſt it, and as it is ſaid in the 12. Pſalme, The godly man ceaſeth, the faithfull faile from among the children of men, there is none that doth good, no not one; none that feare GOD, no not one; or elſe the number of good men is ſo ſmall that they are as nothing in a crowde, and as a graine of corne in a heape of ſtraw. Such was the condition of Ieruſalem, which Ieremie deplores in his 5. Chapter, Runne yee to and fro through the ſtreetes of Ieruſalem and ſee now, and know, and ſeeke in the broad places thereof, if ye can finde a man, if there be any that executeth iudgement, that ſeeketh the truth, and I will pardon it. And in the 22. chapter of Ezekiel, I ſought for a man amongſt them that ſhould make vp the hedge, and ſtand in the gappe before me for the land, that I ſhould not deſtroy it, but I found none; therefore hauehave I powred out mine indignation vponupon them, I hauehave conſumed them with the fire of my wrath, their owne way hauehave I recompenſed vponupon their heads, ſaith the Lord God.

This ſelfe ſame enormitie and hainouſneſſe of ſinne is here repreſented by the word, aggrauate, or made heauy and weighing down, where God ſaith, that the ſinne of Sodome is very grieuous, ſpeaking of ſinnes as of burthens, which ouerwhelme our ſoules, and doe hinder them to lift vp themſelues to God, and doe caſt them downe headlong into the depth of perdition: Or elſe he ſpeakes of ſinnes, as of weights put in a ballance, that carry them againſt the patience of God, and doe make his will to hang towards the ſide of the puniſhment; therefore the Prophet Zacharie in his fift Chapter compares ſin to a lumpe of lead; and the Prophet Dauid Pſa. 38. ſaith, his iniquities are gone ouer his head, as an heauy burthen, they are too heauy for him: and the Prophet Iſaiah ſpeaking of our ſinnes as of heauy burthens, wherewith Ieſus Chriſt hath charged himſelfe to diſcharge vsus; He hath borne our griefes, and carried our ſorrowes, the Lord hath laid on him the iniquity of vsus all and S. Peter, 1 Pet 2. He hath borne our ſinnes in his owne body on the tree, by whoſe ſtripes we are healed. O how heauy was that burthen, ſeeing that the leaſt peece of our ſinnes which eueryevery one of vsus doe commit, is a ſufficient weight to caſt vsus down headlong, and plunge vsus to the bottome of the bottomleſſe pit! Now Ieſus Chriſt hath borne the ſinnes of all men on his Croſſe. It was the moſt principall burthen and charge of Ionas ſhippe; the Marriners laboured with ſtrength of armes to vnload the ſhip, & to ſaue their liues did caſt their wares into the ſea, but the heauieſt burthen remained in the ſhip, namely Ionas ſinne; neither was there any way to ſaue themſelues, but by caſting him into the ſea. True it is, that as Leapers doe not feele nor ſmell their owne infection, nor they that hauehave an obſtructed and corrupt noſe doe not ſmell the ſcent of their breath; and the ſwine wallowing in the mire doe finde that odour ſweet; ſo men plunged and ſteeped in ſinne, feele not the weight of their ſinnes, becauſe they are as it were borne and bred with them, and that this naturall euill groweth and increaſeth more and more by cuſtome; which is the reaſon which the Philoſophers doe render, why thoſe that ſwimme betweene two waters, feele not the weight of the water which is ouer their heads, becauſe (ſay they) that an element is not heauy in his naturall place: Euen ſo ſinne doth not oppreſſe nor ouercharge the conſciences of prophane men, and they feele not their conſciences burthened, becauſe ſin is there in them as in his own naturall place, but if God withdraweth a man out from this bottome and depth, and maketh him once to breath the aire of his grace, then the very reliques of ſin that are in him weighes him much downe and wearies him much.

When therefore the ſinne of the wicked is come to his full and laſt meaſure, then God, who by his patience hath inuited ſinners to repentance, who hath vncouered, dunged, and pruned this barren figge-tree three yeares long, finally ſeeing that it bringeth forth no fruit, and that the ſinner mocks at his long patience, commands that the are be laid vntounto the roote of this curſed tree, and rewardeth his long expectation with the greatneſſe of his puniſhment. Euen as when a woman condemned to death by law being found with childe, her execution is deferred till ſhe be deliuered of of her childe; ſo although God hath already determined in his councell to puniſh ſome wicked men, notwithſtanding he ſtayes till the ſin which they hauehave conceiued in their hearts, be brought to ripeneſſe; during which time the ſinner often makes merry, as malefactors doe, who to driue themſelues from their dumpes, play in priſon at cards and dice; but before God the day and houre of their execution is decreed.

Notwithſtanding before he comes to that point, hee ſpeakes as if he doubted of the truth, and prepares himſelfe to make a kinde of information and enqueſt. I wil goe downe and ſee now, ſaith he) whether they hauehave done altogether according to the cry of it, which is come vntounto me: And ſo in the confuſion of languages God deſcends, to ſee what the children of men builded, and to hauehave knowledge thereof.

Theſe things are ſaid after the faſhion of men, for God deſcends not, ſeeing he is eueryevery where, and hath no need to enquire, ſeeing hee knoweth all things; but the holy Ghoſt ſtuttereth with vsus, as with children, in humane words, of Diuine things. God comes downe to vsus, when he makes himſelfe to be felt of vsus; he ſtretcheth his arme, when he diſplayes his ſtrength; hee moues himſelfe when hee will mooue vsus; he wakens when he makes it knowne that he hath not ſlept; hee enquires of the ſinnes of men, when he will conuict and conuince them; hee ſpeakes as doubting, when he will put vsus out of doubt of the certainty and full knowledge of our actions.

Notwithſtanding God giueth by this practiſe a rule vntounto Magiſtrates, not to iudge till after a carefull enquiry, and after a ripe conſideration, and to vndergoe that Law which God hath impoſed vntounto himſelfe, ſaying, I will goe now downe and ſee if it be thus and thus: Which is alſo a warning to all particular men, that they be not vniuſtly prone to beleeue calumnies, nor raſhly vniuſt to condemne others without being well informed of the truth; but expecting the iudgement of GOD that will make all things manifeſt, let vsus beware that wee giuegive not raſhly our iudgement.

III. How gentle and milde God is towards them that feare him, and the care hee hath of his children.

THe third point is the manner, how God behaues himſelfe towards thoſe that feare him. This point requires a more carefull and ſerious conſideration, becauſe it toucheth vsus more particularly.

Of theſe three men ſetting themſelues forwards towards Sodome; two of them goe on their way, but the third who is called the Lord, ſtayes with Abraham who being in thought for his nephew Lot, fearing leaſt he ſhould be intrapped and inwrapped in the ruine and deſtruction of Sodome, makes interceſſion for the men thereof: Wilt thou alſo deſtroy the righteous with the wicked? ſhall not the iudge of all the earth doe right? Hee could not better ground his ſupplication, then on Gods Iuſtice as Saint Paul ſaith, Rom. 3. What ſhall we ſay, is God vnrighteous who taketh vengeance? God forbid, for then how ſhall God iudge the world? God being by nature righteouſneſſe it ſelfe, can no more do iniuſtice, then white can black, or the flame can freez. To ſay that God is vnrighteous, is to ſay hee is God and is not God, for to be, and to be righteous, are one thing with God, not as with men, or Angels, who are ſuſceptible of contrary qualities without corruption of their ſubſtance. Euen as the right of gouerning and of iudging the world, is deuolued and fallen to him by inheritance, not happened by election: ſo neither is he iuſt and righteous to be conformable to lawes that any hath impoſed to him, but as his Empire, ſo his Iuſtice is naturall.

This righteouſneſſe being neceſſarily ioyned with goodneſſe, Abraham had reaſon to preſuppoſe, that it was more conuenient and befitting this vpright goodneſſe, to ſupport the wicked for the good mens ſake, then to deſtroy the good for the wickeds ſake. Notwithſtanding it ſeemes this beares many exceptions, and hath many difficulties. For not to ſpeake of afflictions for Gods cauſe, which befall the faithfull alone, while that the vngodly proſper as Chriſt ſaith, Yee ſhall weepe, but the world ſhall reioyce, becauſe theſe afflictions are honourable, a glorious reproach, honeſt brands & blemiſhes, ſcarfe, and liueries of our warfare, and conformities to Ieſus Chriſt, I will ſpeake onelyonly of euils and afflictions wherewith God puniſheth the good with the wicked, and that becauſe of the wicked: God had foretolde by his Prophets, that by reaſon of the ſins of the people, the land ſhould vomit out her Inhabitants, which was fulfilled when Nebuchadnezzar did lead the people captiue into Babylon; with the multitude of this rebellious people, Daniel and Ezekiel were led alſo away, as alſo thoſe three men, who by the heate of their faith, ouercame the heate of the burning furnace. There were the good afflicted, for the wicked mens ſake. There were ſeauen thouſand in Samaria, and among the ten tribes, that had not bowed their knees vntounto Baal, were thoſe exempted from the publicke calamitie, when as Salmanazar & Tiglatpilezer kings of Syria did leade the ten tribes into captiuitie. Doth not God ſay by his Prophet Ezekiel, Chap. 21. that his ſword ſhall cut off from the land of Iſrael, the righteous and the wicked. And when God ſaith in the 18. Chapter of the Reuelation, Come out of Babylon my people that ye be not partakers of her ſinnes, and that ye receiue not of her plagnes? doth hee not warne them, that if any of his people remaine there, he ſhall be partaker of the plagues of Babylon? And if God would now at this time afflict a kingdome, giuen ouer to idolatry, and ſhould finde there a generall plague, who doubts but that the faithfull mixt with the Idolaters ſhould incurre the ſame danger?

To explaine vntounto you this point. Obſerue that when God viſits a kingdome, or a Citie, with a generall affliction, by reaſon of the wickedneſſe of the people, then thoſe of the faithfull, mixt with the wicked ſhall eſcape, whom God intends to make as yet vſe of, and to imploy them for his glory, and for the good of his Church. So hee ſaued Noah from the vniuerſall Floud; becauſe hee would reſerue him, and make vſe of him, for the preſeruation of mankinde. So alſo in the dayes of the Emperour Veſpaſian, the Church of the Apoſtles that was in Ieruſalem, was warned to goe out of the Citie, and withdraw her ſelfe to Pella on the other ſide of Iordan, leaſt ſhee ſhould be incloſed by the enemies in the beſieging of the Citie, whereby it was razed down and the people deſtroyed. And in the 14. Chapter of Ezekiel, God ſpeakes after this manner: Sonne of man, when the land ſinneth againſt my by treſpaſſing grieuouſly, then will I ſtretch out mine hand vponupon it, and will breake the ſtaffe of the bread thereof, and will ſend famine vponupon it, and will cut off man and beaſt from it; though thoſe three men, Noah, Daniel, and Iob were in it, they ſhould deliuer but their owne ſoules by their righteouſneſſe, ſaith the Lord God; they ſhall not deliuer neither ſonnes nor daughters, they onelyonly ſhall be deliuered; Becauſe that the conſeruation of theſe men was profitable to the Church of God.

But if God, who prouides for his worke as it pleaſeth him, will imploy no more ſuch a one, and will quickly giuegive him the poſſeſſion of eternall life, then maruell not if he die as the reſt doe; and if the like and ſemblable accidents do befall him; notwithſtanding in his common afflictions with the wicked, he hath particular conſolation; God giues him grace to profit by his chaſtiſements, and to take theſe baniſhments for flights from the world, and walking towards God: Pouerty is vntounto him a wholeſome and profitable dyer, and an exerciſe of abſtinence. In his death-bringing ſickeneſſe, Gods Angel aſſiſts him, who wipes off from him his ſweaty drops of bloud, and Chriſt Ieſus neere him ſhewing him the crowne of Glory. His death is as farre different from the death of others, as there is difference betweene the gates of hell, and the Kingdome of God. So Threſhers with the ſame flaile doe alike threſh both the corne and the ſtraw, but to diuers endes; which are as Chriſt Ieſus ſaith, To gather the Wheate into the Barne, but to binde the ſtraw in bundles, to burne it in the vnquenchable fire. So the paſſage through the red Sea, was the ruine of the Egyptians, but was to the Church of God a paſſage to arriue vntounto the promiſed inheritance. In a word, the chaſtiſements wherewith God doth viſite the faithfull, ſhall neuer be fully diſtinct and ſeparated from thoſe of the wicked before the day of iudgement; for then the ſheepe ſhall be called out from among the goates, diuided and ſet a part, and the tares growen pell-mell, and confuſedly mingled with Wheate▪ and that hath together endured both ſtorme and weather, winde and havle, ſhall be picked vp by the Angels, euen vntounto the very laſt ſlip and ſprig, and be bound in bottles, to be caſt into the euerlaſting fire.

Notwithſtanding, Abraham might ſeeme to paſſe the limits of modeſty in this demaund, as ready to controule the actions of God, Wilt thou (ſaith hee) deſtroy the righteous with the wicked? that be farre from thee; as ſhewing vntounto God his duty. Then afterwards hee ſeemes to vſe policy and Art towards God, endeuouring to obtaine of God by retaile and parcels, that which hee thinkes hee ſhall not get by the whole, and all at one time; ſaying, If there be fifty righteous in the Citie, wilt thou notſpare the place for the fifty righteous that are therein? And this being granted vntounto him, from fifty he comes to forty fiue, and from that to forty, and from that to thirty, and ſo at laſt vntounto ten. Hardly I ſuppoſe is there to be found any Prince, be hee neuer ſo meane and pettie, that would endure that any of his ſeruants ſhould leade him ſo by degrees, and abuſe thus his gentleneſſe, and yet notwithſtanding there is ſome compariſon betweene the greateſt Prince of the world, and the meaneſt begger, yea, betweene the excellenteſt Angell, and betweene the Piſmire and worme, the diſtance and inequalitie is not infinite, for they are creatures, and there can be no infinite diſtance betwixt two finite things; but there is no compariſon betweene God and the moſt excellent creature that is; how much leſſe betweene God and between a man, a ſinner as Abraham was, who acknowledgeth himſelfe to be nought but duſt and aſhes? whoſe light is nought but darkeneſſe? whoſe righteouineſſe is as filthy ragges? whoſe ſtrength is as ſmoake that vaniſheth away? If God findes no ſtedfaſtneſſe in his Angels, how much leſſe in them that dwell in houſes of clay, whoſe foundation is in the duſt, which are cruſhed before the Moth? Such as was the ſplendor of Herods robes, when hee was eaten of wormes and gaue vp the ghoſt, in compariſon of the brightneſſe of the Sun, ſuch is the glory of man in the preſence of God, and that ſmall luſtre which he hath in this world, is accompanied with thouſands of briers and incommodities, like a gloeworme in the midſt of a buſh. What thinke ye is the higheſt heauen before God? It is as a point in his preſence; and what is the earth in regard of heauen, but as a point in compariſon? And what is a man in compariſon of the whole earth, but as a Piſmire wandring in a large countrey? as the Prophet Iſaiah Chapter 40. ſpeaketh, Behold the nations are as a drop of a Bueket, and are counted as the ſmall duſt of the ballance, and are as nothing before him. And therefore Abraham ſaith, Behold I hauehave taken vponupon me to ſpeake vntounto the Lord, which am but duſt and aſhes. It is alſo the end for the which God hath created man of the duſt, to the end that if he ſhould happen to glory of the light of his vnderſtanding, hee ſhould be preſently abaſed and abated by the remembrance of the birth and beginning of his body, and by the feeling of his infirmity; and to the end hee ſhould vſe and imploy this reaſon to pray vntounto God, who lifteth the poore from the duſt, and powreth his treaſures into earthen veſſels, that he would not conteſt againſt duſt, nor enter into an accompt with aſhes; that he would let it diſſolue by nature, without diſſoluing it before his time by the violence of his wrath. This is the conſideration which Dauid brings in the 103. Pſalme, to moue God to clemency and compaſſion. Like as a father pittieth his children, ſo the Lord pittieth them that feare him; for he knoweth our frame, he remembreth that we are duſt, before whom wee cannot preſent our ſelues, but our haires muſt ſtare, our blood muſt freeze within vsus, and all the pride wee hauehave in vsus muſt needes be abated by feare.

All theſe conſiderations might make this priuate familiaritie of Abraham with God, ſeeme to be exceſſiue, as intending to controule the actions of God; and his cunning with ſmall reſpect to inſinuate himſelfe little by little, and obtaine by peeces that which hee durſt not demand all at once.

Notwithſtanding in that God heareth him willingly, and accepts his demaund, hinders vsus to preſume of any euill in ſuch an holy and excellent ſeruant of God.

To reſolue you of this point, ye muſt know that in a great ſimilitude of words, there is often a great diſſimilitude of ſence and intention. Two perſons ſometimes will vſe the ſame words, and make the ſame ſignes, but to diuers ends, and with different intentions. As in the 17. Chapter of Geneſis, Abraham laughes at the promiſe which God made him touching a Sonne, this laughter in him is not reproued, becauſe it proceeded of ioy, not of diſtruſt; but in the 18. Chapter Sarah laughes at the ſelfe ſame thing, and is checked for it, becauſe God did perceiue therein her diſtruſt, as if the thing was impoſſible. Zacharie the father of Iohn Baptiſt and the Virgin Mary doe anſwere the Angel in words alike, ſaying, How ſhall this be? In Zacharie it was a How of doubt, in the holy virgin Mary it was a How of inquiry, to demand inſtruction. Who could approue in any other then in Moſes theſe bolde words, Yet now if thou wilt, forgiue their ſinne, if not, blot mee I pray thee out of thy booke which thou haſt written?

You know that Iob and Ieremie preſt with anguiſh, hauehave curſed the day of their birth. I thinke that thoſe that are tormented in hell, ſay the very ſame thing; for as Chriſt ſaith of Iudas, it had beene good for thoſe men, that they had neuer beene borne. But other was the motion that droue theſe holy men to this, other the murmuring of the damned; for theſe are moued and ſet on with hatred againſt God, but Iob and Ieremie hauehave ſuffered themſelues to ſlippe by infirmitie to theſe words of exceſſe, wherein I doubt not but they hauehave greatly offended God, and hauehave aſked him pardon thereof. The bubling of their anguiſh hauehave caſted forth for once this ſcumme of their impatience; So in a man weaker in faith then Abraham, and leſſe accuſtomed to conferre with God familiarly, this priuate familiarity might ſeeme exceſſiue; but the humility whereby he acknowledgeth himſelfe duſt and aſhes, and the fauourable anſweres of God to his demands, doe exempt him from the crime of temerity.

Let vsus not impute to ſubtilty this kinde of inſinuating himſelfe ſo by degrees, nor looke for any craft therin; let vsus rather attribute it to the nature of faith, which imboldeneth her ſelfe by degrees, and maketh her ſelfe familiar little by little, by how much ſhee acknowledgeth the effects of Gods fauour; for the firſt fauourable anſwers doe giuegive liberty to make others, the firſt graces of God doe containe couert promiſes of increaſing of graces; for God giueth becauſe he hath giuen, his firſt liberalities doe inuite the following ones, hee crownes not our merits but his gifts, his gifts and his calling are without repentance.

This priuate familiarity of Abraham therefore, was without contempt, his boldneſſe was modeſt; his confidence humble; which hee teſtifies in acknowledging himſelfe duſt and aſhes, for without this humility his prayer had beene vnpleaſing to God, who reiects the prayer of the proud, and inclines his care vntounto thoſe that hauehave a contrite and broken ſpirit, as it is ſaid in Iſaiah, Chapter 66. I will looke to him that is poore and of a contrite ſpirit, and trembleth at my word. God ſendeth raine in greater abundance on low places, yea, & when it doth fall on high places it ſtayes not there. And if any great tempeſt or furious ſtorme happeneth, the Oake and Aſhe trees are ouerthrowne and caſt downe to the earth, but the Time and Marioram remaine whole. Gods graces falling vponupon the proud doe not ſtop nor ſettle there; God reſiſteth the proud, but giueth grace vntounto the humble: To aske of God graces with a haughty ſpirit, and opinion of his owne righteouſneſſe, is to be like him that ſhould begge with a ſuit of cloath of gold and all perfumed; he that askes after ſuch an vndecent manner muſt looke to be refuſed.

Notwithſtanding in this gradation of Abrahams de…ands, conſidering that he being come to the number of ten, he ſtayes there, and ſaith not, but Lord if there be fiue found within the Citie, wilt thou not ſpare the place for thoſe fiue righteous? Whither it was becauſe Abraham did iudge in himſelfe, that hee ought to ſubſcribe to the decree and ſentence of the iuſtice of God, and acknowledged that it was a iuſt thing that a great Citie in the which ten righteous men were not to be found, ſhould be deſtroyed, and that hee ought not to make interceſſion for it: Or whither it was, becauſe God hindered him to proceede on in his demands, leaſt hee ſhould aske things contrary to Gods decree and ordinance, and that thereupon God ſhould hauehave been faine to hauehave refuſed him, and reiect his prayer; for often in the Scripture God forbids his ſeruants to make interceſſion for ſuch and ſuch, when hee is reſolued not to pardon them; he forbids Samuel to pray for Saul, and Ieremie to make interceſſion for the Iewes, becauſe God holdes it not conuenient to his goodneſſe, to permit his children to pray vnprofitably and without reaping ſome fruit.

Obſerue alſo that in this conference of God with Abraham, and often elſewhere, the faithfull are called righteous, not that they are without ſinne, but in compariſon of the wicked; and becauſe God wipeth out their ſinnes by his mercy for his Sonnes ſake, whom Ieremie calleth the Lord, our righteouſneſſe, Ieremie 23. Sometimes alſo becauſe of the righteouſneſſe of the cauſe, which they maintaine, and for the which cauſe they are perſecuted: So Noah, Lot, Iob, Daniel, and Zacharie are called righteous, though Noab fell into drunkenneſſe, Lot committed inceſt, Dauid adultery and murther, Iob curſed the day of his birth, Zachrie doubted of Gods promiſes; which faults are as warts in a faire face, which ſeeme as an expoſition of this word Righteous.

That we may know, that when Chriſt Ieſus ſaith that hee is not come for the righteous, but to call ſinners to repentance, theſe ſinners are righteous in ſome ſort, and that Ieſus Chriſt by the righteous vnderſtands thoſe that thinke they are without ſin. Our righteouſneſſe conſiſts in acknowledging our vnrighteouſneſſe, and in cloathing our ſelues with the righteouſnes of Ieſus Chriſt, who hath beene made ſinne for vsus, that wee might be made the righteouſneſſe of God in him, 2 Cor. 5. By his knowledge ſhall my righteous ſeruant iuſtifie many Iſa. 53. Who of God is made vntounto vsus wiſedome, and righteouſneſſe, and ſanctification, & redemption, 1 Cor. 1.

This is the ſence and meaning of this hiſtory, and the expoſition of the three points which wee hauehave propounded vntounto you; whence ſpringeth diuers doctrines, that ſerue to comfort, inſtruct, and to humble vsus.

The Application.

FIrſt in the manner wherin God proceeds againſt Sodome, you hauehave an example and patterne of Gods patience, ſoliciting ſinners to repentance; he ſends Lot to thoſe of Sodome, who was among them an Herald and Preacher of righteouſneſſe, who dwelling among them, vexed his righteous ſoule from day to day with their vnlawfull deeds, as S. Peter ſaith, 2 Pet. 2. But they beleeued him not, Gen, 19.9. This one fellow came in to ſoiourne, and ſo will needes be a Iudge? After Lots comming, God ſends them wars, that ſpoiles their Countrey, and leads them into captiuity, whence being deliuered by Abrahams helpe, they amend not. At the laſt God being prouoked, ſends fire from heauen, which conſumes them: whereunto ſerued the nature of the ſoile, for the countrey was full of ſlime pits, which ſerued as matter vntounto it, and brought a ſudden inflaming.

Three things are happened vntounto them for examples, and are written for our admonition, vponupon whom the ends of the world are come, leaſt we ſhould abuſe Gods patience, who hath ſo long time ſupported vsus, ſolicites & calls vsus to repentance: for what hath not God done, to binde vsus to his louelove and feare? He hath ſent vsus his ſeruants, and ſet his word before our eyes, he hath chaſtiſed vsus often, and hath ſet vsus on foote againe by his helpe; he hath ſcattered vsus in ſtrange countreys, and then re-aſſembled vsus together againe by his mercy. He makes vsus to ſubſiſt now as the remainder of the maſſacre, as ſome plankes ſaued from ſhipwracke, or like a brand reſerued from the fire, and doe as yet ſubſiſt as a miracle to ſtrangers, and a rare example of his prouidence; for in the troubles of a State it happeneth ordinarily as with catarres and defluctions, which alwayes fall vponupon the weakeſt part. Now the weakeſt part in the body of this kingdome is the Church of God, notwithſtanding in theſe laſt ſtirres which hauehave troubled this eſtate, God hath ſecured and ſaued harmeles his Church, and reſtrained the peoples will, though on our ſide we hauehave enough contributed to our owne ruine, and yet God euen this day giueth vsus this grace, that we are here aſſembled in peace, to lift vp together our hands and hearts before his preſence. He may then ſay that which he ſaith, Iſai. 5. What could hauehave beene done more to the vineyard, that I hauehave not done in it? Wherefore when I looked that it ſhould bring forth grapes, it brought forth wilde grapes: For that we doe not bring forth fruit worthy of repentance, is it becauſe we hauehave not beene chaſtiſed? but wee newly come forth out of perſecution: Or is it becauſe he hath not threatned vsus? but yet euen now we were at deaths dore, and as it were on the point of our ſteepe downe-fall: Or is it becauſe he hath imparted vntounto vsus his gifts and graces ſo ſparingly? but who can comprehend his goodneſſe towards vsus, his liberalitie and his patience? Or is it becauſe you hauehave not beene ſufficiently and carefully informed? but ſurely we hauehave not ſpared our ſelues in this point, yea, our liberty and freedome of reprehending ſeemes intollerable vntounto many. After a continuall labour, we receiue inſtead of recompence, calumnies, which tend to make our Miniſtery vnfruitfull, and to take away the efficacy from our preaching: The time will come (…f GOD hath not pitty on vsus) wherin ye ſhall hauehave teachers according to your deſire, or elſe ſhall hauehave leaſure to faſt after the Word of God.

But if we ſpeake in our exhortations againſt the abuſes of Popery, ye heare that with great attention, but yee will not enter into diſputation with your own vices, as being at agreement with the diuell on that ſide. You condemne the Church of Rome, in that ſhe forbids the people the reading of the holy Scripture, but are we for all that the carefuller to reade it? they are hindred to reade it by ſcruple, but you by contempt and negligence. Ye blame thoſe that pray, not vnderſtanding what they ſay; but are ye more excuſable to pray without thinking what yee ſay? You reprehend them for ſuperſtitious ſignes and geſture that they hauehave in the Church; but you in auoiding ſuperſtition fall into irreuerence, one keeping on his Hat in Prayer time: another makes difficulty to kneele, to ſhew vntounto our aduerſaries that wee neede not ſuffer ſo much for religion, ſeeing we hauehave it in ſo litle eſteeme. You condemne the idolatry of the Church of Rome, and notwithſtanding you idolatrize, and as it were worſhip your bodies and goods, which you ſerue much more and better then you ſerue God. You condemne ſpirituall whoredome, and you pollute your ſelues with corporall fornication. You condemne thoſe that eſteeme to merit Paradiſe by their good works, & in the meane time you liue as if you would go into hel by your euill workes, or as hoping to be ſaued without your good workes. Wee blame auricular confeſſion, but are we for all that now carefull to confeſſe our ſinnes to God? Wee blame thoſe that thinke to redeeme their ſinnes by money giuen to the Church, but the money we ſpare on that ſide, is it beſtowed in almes-deedes? and that which we withdraw from the idle, is it conſecrated to Gods ſeruice. Contrariwiſe the poore languiſh and accuſe the rich to be little charitable, the cry of the poore is mounted and entred into the cares of the LORD of hoſtes.

And therefore doe not take it as an iniurie to be compared to Sodome and Gomorrah; for although we are guiltleſſe of that ſin, for the which God conſumed them with fire; notwithſtanding there are other ſinnes that cry as loude as that, and for the which many hearers of the Word of God, ſhal be more roughly handled in the day of Iudgement then Sodome and Gomorrah, as it is denounced vntounto Capernaum, Corazin, and Bethſaida, Mat. 11. that had ſeene the miracles of Ieſus Chriſt, and heard his word, which they had reiected, and were not conuerted.

And indeed the Scripture teacheth vsus, that beſide the ſinne of Sodome, there are other ſinnes that cry and call for the vengeance of God. There is the cry of the innocent bloud, witneſſe the bloud of Abel, that cryed from the earth vntounto God. There is the cry of the labourers and Seruants, whoſe hire is kept backe by fraude, whereof Saint Iames ſpeaketh, Iam. 5.4. There is the cry of the widdow, and of the orphan, whereof Moſes ſpeaketh, Exod. 22. Yee ſhall not afflict any widdow, or fatherleſſe childe, if thou afflict them in any wiſe, and they cry at all vntounto me, I will ſurely heare their cry, and my wrath ſhall waxe hot, and I will kill you with the ſword, and your wiues ſhall be widdowes, and your children fatherleſſe. Which is a ſinne that is to be found among vsus, beſides which, example of violent ſnatching and vſury are to be found. Such a one faſteth this day from fleſh and meat, that eateth at his houſe the fleſh of the poore, and conſumeth his neighbours ſubſtance. Many ouerturning Gods commandement that forbids to come vntounto the altar with voide hands, bring to the Lords Table hands full of violence and extortion, farre from cloathing Ieſus Chriſt in his members, ſeeing that they ſtrip them thereof.

And what thinke yee of the mortall, or rather immortall quarrels of thoſe, that hauehave not learnt to forgiue, that aske of God eueryevery day that hee forgiue them not their ſinnes, ſeeing they forgiue not thoſe that hauehave treſpaſſed againſt them; that hate a thouſand times more their neighbour, then they louelove God; ſeeing they defame the Church of God by their quarrels, and put it to an open ſhame? What, doe yee thinke that theſe things cry not againſt heauen? Doe ye thinke that the Heathen ſouldiers, hauing not torne Chriſts coate, thoſe can be ſuffered that teare his body, which is the Church? and ſeeing that he who offendeth one of the leaſt ones, deſerues to be thrown and drowned in the depth of the Sea, with a milſtone about his necke, hee which offends the whole Church, deſerues he not to be caſt into Hell? Or do ye thinke that he can hauehave peace with his father, that is alwayes in quarrell with his brethren?

It is good alſo to obſerue the cauſes of the deſtruction of Sodome, and by what degrees ſhe came to be corrupted. The Prophet Ezekiel, tels vsus in the 16. Chapter. Behold, this was the iniquitie of thy Siſter Sodome, pride, fulneſſe of bread, and abundance of idleneſſe, neither did ſhe ſtrengthen the hand of the poore and needy. Theſe ſelfe-ſame vices doe infect our flocke; charity diminiſheth amongſt vsus, and couetouſneſſe increaſeth; the quarrels are hot, and the prayers cold; the word of GOD ill planted in our hearts, rancour and hatred firmely rooted in them; the parents are careful to hoord vp goods for their children, but not to teach them to make good vſe of them, and to forgoe them willingly for the Goſpels ſake. In poore families, you ſhall find in an extream pouerty, an extreame pride, idlenes & drunkennes; they had rather ſee their children go naked, then apply themſelues to labour and ſobriety. Yee ſhall ſee in many of the Nobility a prophane humour, an arrogant ignorance, vncleane and filthy words, ordinary ſwearing, a diſtaſte of Gods Word. They are couragious to reuenge their owne iniuries, but cowards to reſiſt their vices, or to defend Gods cauſe; ſumptuous in cloathes, but niggards in almes-deeds. They are not ſuch as our forefathers were in olde time, ready to run to Martyrdome, but they are ready to runne to eueryevery publike faction and ſedition.

Are theſe thoſe, whom God hath raiſed to vnderprop & ſupport his Church? or doe we hope that God will deliuer his people by their hands?

Of all in generall wee make this complaint, with the Prophet Iſaiah, Chap. 9. The people turneth not vntounto him that ſmiteth them neither doe they ſeeke the LORD of hoſtes. Thou haſt ſtrucken them, and they hauehave felt no paine; thou haſt conſumed them and they hauehave refuſed to receiue inſtruction; they hauehave hardened their faces like ſtone, they hauehave refuſed to turne themſelues; and as it is in the 29. Chapter of Deuteronomie: They hauehave bleſſed themſelues in their hearts, that is to ſay, flattered themſelues, ſaying, I ſhal hauehave peace, though I walk in the imagination & ſtubbornes of mine heart, to adde drunkennes to thirſt. By this meanes Gods patience, that ſhould ſerue to amend vsus, ſerues to marre vsus. God will giuegive vsus thereby leaſure to repent vsus of our ſinnes, and we take leaſure thereby to reioyce in our wickednes. God commands vsus to be holy, but we will make him a ſinner, winking at our prophane humour. Hee will hauehave vsus expect his helpe, and we will hauehave him expect our amendment at our leaſure. This is the right brimſtone that puls downe fire from heauen, that ſulphurous earth of Sodome neuer had ſuch force, to draw downe Gods inflaming anger conſuming them with fire, as the contempt of Gods Word hath power to pull downe his iudgements on our heads: Let vsus feare leaſt his patience being in the ende ouercome by his wrath, we find no more place of repentance, as Godthreatneth by his Prophet Iſaiah, Chap. 1. Therefore when you ſpread foorth your hands, I will hide mine eies from you, yea, when ye make many prayers, I will not heare. But as for them that turne themſelues vntounto the LORD. Gods familiarity with Abraham, and the free acceſſe he giues to his Seruant, ought to giuegive them a holy confidence to ſpeak vntounto God familiarly, and to be aſſured that God will heare them. For as Saint Paul teacheth vsus, Rom. 4. that that which is written of Abrahams faith, which was imputed to him for righteouſneſſe, Was not written for his ſake alone, but for vsus alſo, to whom it ſhall be imputed, if we beleeue on him that raiſed vp Ieſus our Lord from the dead. So then hold certainely, that this benignitie of our God in hearing Abrahams demaunds, that ſeemed to be importunate, is not propounded onelyonly for Abrahams ſake; but for you alſo that beleeue, that yee may hauehave this aſſurance, that God is euen delighted and deſires to be importuned by his children, and is not offended with this filiall freedome, which proceedes from the ſpirit of Adoption; that he loues this holy obſtinacy; who according to Iacob wraſtling with him, lets him not goe, till it hath got a bleſſing; or after the example of the woman of Canaan, who being often repulſed by Ieſus Chriſt, yea euen ſo far as to be compared by him to a dogge, yet at laſt ſhe obtaines, beſides the curing of her daughter, this teſtimonie of Chriſt that her faith was great, and that hee had not found ſo great a faith, no not in Iſrael. And this is that ſpirit of adoption, of freeneſſe and libertie, which makes, that as in afflictions wee had rather fall into the hands of God, then into the hands of men, becauſe his compaſſions are great and many; ſo in matter of demands and requeſts we dare aske of him ſuch things, as we dare not aske of men, becauſe his grace and goodneſſe are according to his greatneſſe, that is to ſay, are incomprehenſible.

Nay, which is more, to giuegive vsus the more priuate familiarity to call vponupon him, although he doth vsus good by his free-will, and without any conſtraint; notwithſtanding he will hauehave vsus to thinke that he giues it to our importunity and continuance in prayer, as wee are taught by our Sauiour Chriſt, Luke 11. by that ſimilitude of a friend that goes vntounto his friend at midnight, and ſayes vntounto him; friend, lend me three Loaues, I ſay vntounto you, ſaith Chriſt, though hee will not riſe and giuegive him, becauſe he is his friend, yet becauſe of his importunity, he will riſe and giuegive him as many as he needeth; and by the example of an vniuſt Iudge, which diſpatcheth the poore widdow of her ſuit to deliuer himſelfe from her importunitie, whence Chriſt ſaith, Shall not God auenge his owne elect, which cry day and night vntounto him, though he beare long with them?

This confidence and familiarity of praying vntounto God, ſhall no more barre humility, then it did in Abraham, who amiddeſt his requeſts, full of liberty, acknowledgeth himſelfe notwithſtanding to bee naught but duſt and aſhes. There is an humble familiarity, an humility with freenes, which being drawne to by louelove, diminiſheth not the reuerence due vntounto him. Wherefore in prayer wee ioyne together theſe two geſtures, we bow our knees, and lift vp our eyes, whereof the one witneſſeth our humility, the other our confidence. Many other doctrines doe ariſe from this Text, which we will briefly touch. When you reade that in a great city, ten righteous are not to be found among many thouſands; you may learne, that you muſt not ſquare your ſelfe by the multitude to liue well, as the LORD ſaith, Exod. 23. Thou ſhalt not follow a multitude to doe euill. The multitude hath been alwayes a bad counſellor, the broad way leades to deſtruction. The whole world, ſhall run after and follow the beaſt, Reuel. 13. They that produce the greatneſſe, multitude and vniuerſality for markes of the Church, had they liued in Sodome, would hauehave ſooner ioyned themſelues with the Sodomites, then with Lot, who was almoſt alone among this multitude.

Which Lot being righteous, of whom Abraham ſpeaketh, when hee ſaith, wilt thou deſtroy the righteous with the wicked? teacheth vsus by his example, that it is a dangerous thing for an holy man to liue in the company of the wicked. Wherefore Dauid ſaith, Pſal. 26. Gather not my ſoule with ſinners, nor my life with bloudy men. One Ionas thinking to eſcape and fly from the preſence of God, and to exempt himſelfe from his obedience, had like to hauehave caſt away the whole ſhip. A heathen Captaine of a ſhip, hearing a wicked man making his prayer among the reſt during the tempeſt, Hold thy peace, ſaith he, and hide thy ſelfe, leſt the gods know that thou art heere. Wherefore God ſaide vntounto the Iſraelites, depart from the tents of theſe wicked men; namely, Korah, Dathan and Abiram, and touch nothing of theirs, leaſt ye be conſumed in all their ſinnes: Come out of Babylon my people, that ye be not partakers of her ſinnes, and that ye receiue not of her plagues; and that therefore not onelyonly for feare of the like peril & puniſhment, but alſo for feare of the contagion of vices. There is nothing ſo glewiſh as euill examples, nothing ſo pernicious as the company of the wicked. If Dina had not haunted dancing, ſhee had preſerued her chaſtity. If the Iſraelites in Nehemiahs time had not allied themſelues by marriage with the infidels, their children ſhould not hauehave ſpoken the language of Aſhdod. A little leauen leaueneth the whole lumpe, by the conuerſation and acquaintance with the wicked, wee become like them. Wherefore euen as one counſelleth women that conceiue, to hauehave by their bed ſide the pictures of faire children, ſo muſt we hauehave faire examples before our eyes, to the end we may conceiue good thoughts, and bring forth good actions▪ For what concord hath Chriſt with Belial? or what part hath hee that belieueth with an Infidell? wherefore come out from among them, and be ye ſeparated▪ …aith the LORD, and touch not the vncleane thing, 2 Cor. 6.

Finally touching that which you hauehave heard; namely, if there had beene tenne righteous men in Sodome, God would hauehave ſpared the Citie for their ſakes; ye may learne how God eſteemeth his children, chuſing rather the preſeruation of ten of his children, then the ruine of ten thouſands of his enemies. He beares with the wickedneſſe of the world, and fore ſlowes his iudgements for his Church ſake mixed with the world; ſo God would not ſend the floud till after Methuſalems death, who dyed a yeare before the floud; as ſoone as Ioſias is dead, Nebuchadnezzar inuadeth the countrey of Iudea; the life of one ſeruant of God did ſupport the countrey, and keepe backe Gods iudgements. So ſoone as Saint Auguſtine was dead, the Citie Bona, whereof hee was Biſhop, was wonne by the Vandals, and ſacked by them; as if by the death of that good man of God, the rampiers and walles of the towne were fallen downe. Therefore the LORD in the 57. Chapter of Iſaiah, after he had ſaide, that the righteous man periſheth, and no man layeth it to heart, and mercifull men are taken away; immediately after hee makes the puniſhment of the wicked to follow, as a neceſſary ſequele and conſequence. But draw ye hither yee ſonnes of the Sorcereſſe, againſt whom doe ye ſpore your ſelues? &c. Nay which is more, God hauing lifted vp his hand, to turne vpſide downe heauen and earth, becauſe they are become a temple of idols, and the kingdome of the deuill, is ſtopped and withheld from doing it, becauſe there are a few of the faithfull mingled among the wicked, leaſt in rooting vp the darnell, hee ſhould alſo plucke vp by the rootes the good corne; therefore it is ſaid to the ſoules of them that were ſlaine for the Word of God, that were vnderunder the altar, and cryed for vengeance againſt them that dwell on earth, Apocal. 6. that they ſhould reſt yet for a little ſeaſon, vntill their fellow ſeruants, and their brethren that ſhould be killed as they were, ſhould be fulfilled; that being once done, the end of the world will neceſſarily follow: for ſhould the world be ſo poſſeſt by the diuell that God ſhould hauehave no part in it? or ſhould the Sunne riſe onelyonly to giuegive light to thoſe that doe euill? It is therefore one of the reaſons, for the which the faithfull are called the ſalt of the earth, Matth. 5. Becauſe it is that part that preſerues the reſt of the Inhabitants of the earth, and protects the world from corruption.

And to apply theſe things to our ſelues, I eſteeme that theſe laſt dayes paſt, when our Churches were in great danger, God caſt his eyes vponupon vsus; hee conſidered therein many miſchiefes and maladies that infect the flocke; that couetouſneſſe is very riſe among vsus, ſo that wee eſteeme of men as wee eſteeme of bagges of money, that is to ſay, according to the money they hauehave, the man is eſteemed as nothing, as the bagge is nothing eſteemed. That eueryevery one tels lyes and liues ſubtilly with his neighbour. That deſtruction, hatred, ſuſpition are among vsus, in the higheſt degree; that vſury, whoredome, and blaſphemies are to be found among vsus, to the great diſhonour of the Goſpell, that ſo ſoone as there is neuer ſo little proſperitie, exceſſe, not and ſuperfluity of apparell doe incontinently appeare; and that charity towards the poore, and the zeale of the honour of God is waxed colde; while as the ſuperſtitious powere out their goods at the feete of an Idoll, doe lay foundations of new religions, build Churches, giuegive offrings, buy maſſes and ſeruices at a great rate and with an extreame coſt; that is to ſay, that ſuperſtition is ſeruent in them, but true religion key-cold in vsus; that they to make a molten Calfe, doe contribute euen vntounto their iewels and golden eare-rings, whiles that the ſeruice of the honour of God is ill maintained.

For theſe cauſes he had already ſent his deſtroying Angels, and had ſnatcht away his word from vsus, had it not beene that euen hee the ſame vntounto whom Abraham ſpake, who is his onelyonly Sonne our Lord and Sauiour Ieſus hath ſtayed his wrath, and therevpon hee hath conſidered ten righteous amidſt this corruption, that is to ſay, ſome few of the number of the true faithfull, and of holy ſoules that feare him, and groane vnderunder the generall corruption; for whoſe ſake he ſuſpends as yet his iudgements, and ſpares the flocke; and thoſe perhaps not the greateſt ones, nor the richeſt, nor the moſt noble; but perhaps ſome poore, whom we know not, and to whom we, as vngratefull, con little thankes; He hath ſtopt and ſtayed Gods iudgements, and hath ſtood in the gap, and hath beene in the publicke commotion, like the lifting vp of the hands of Moſes, that did more then Ioſuahs ſword; which is the obſeruation that the wiſe-man makes in the 9. of Eccleſiaſtes, That there was a little City and few men within it, and there came a great King againſt it, and beſieged it, and built great bulwarkes againſt it; now there was found in it a poore wiſe-man, and he by his wiſedome deliuered the City, yet no man remembred that poore man.

Seing then that the number of thoſe that feare the Lord among vsus, is the defence and the ſafety of the Church, and as King Ioram ſaid of Eliſha, the Chariot of Iſrael, and the horſemen thereof, for whoſe ſake God pardoneth the reſt: Let vsus labour to increaſe the number of them; and that notten not thirty, not fifty, but that the whole troupe and flocke be truely the holy nation and the portion of the Lord. Let vsus make our ſinnes hold their peace that cry, and that their crie be ouercome with the crye of repentance, which powres vntounto the feete of our Sauiour Ieſus, that precious ointment, with an holy griefe, and bedewes them with herteares as heretofore Mary did, whoſe teares were a thouſand times more odoriferous, then her precious ointment, for this filled the chamber with a ſweet pleaſing ſmell, but her repentance is euen yet of good fauour in the Church of God.

And in ſtead of that heauy burthen of ſinnes, wherof Chriſt Ieſus doth diſcharge vsus, Let vsus charge and take vponupon vsus his yoake which is eaſie, and his burthen which is light; whether by this yoake and burthen we vnderſtand his croſſe; or whether wee take it in generall for our ſubiection vntounto his word; that hereafter we hauehave no other will then his, no other truſt and confidence then in his promiſes, no other ioy then in his louelove.

And that wee may make vſe of our vices, and giuegive to our deſires a lawfull imploiment and occupation; let not the violent hauehave hereafter any other violence, then that which taketh by force the Kingdome of heauen. Let vſurers giuegive themſelues to giuing to the poore, for that is to lend vntounto God by vſury. Let the couerous gather a treaſure in heauen. Let the quarrellers make an irreconcillable warre againſt their vices. Let the haughty and ambitious glory in the knowledge of God, and in that they are the children of the moſt high.

If ye doe ſo, God who deſires not the death of a ſinner, but his conuerſion, whoſe compaſſions are alwaies open towards thoſe that ſeeke him; will watch for your ſafegard; hee will blow vponupon the enterprizes of our enemies, and will fruſtrate their hopes; his prouidence ſhall be as a wall of fire about his Church. If you feare GOD, you will not feare men. Beare your ſelues couragious againſt mens threatnings, but tremble at Gods Word, who hath bought and redeemed you with too great a price, to leaue you. He will not deny you things neceſſary for this preſent life, ſeeing that from the foundation of the world he hath prepared for you an euerlaſting kingdome; as he himſelfe will proclaime in the laſt day. Come yee bleſſed of my Father, inherito the kingdome prepared for you, from the foundation of the world. To whom be aſcribed all honour, power and dominion, for euer and euer, Amen.

FINIS.

End of the text · Peter du Moulin Jr, A Preparation Unto Fasting and Repentance (1620)