Thomas Adams
VERSE 7.
THe time is come at once, when Sodome must be burned, and Lot delivered. Zoar is preserved for Lot, as Lot was for Abraham. If Sodome had not beene wholly wicked, he had not changed his dwelling: he could have procured mercie to it, as well as to Zoar. Now at once the Sun rises upon Zoar, and fire falls downe upon Sodome. Abraham stands on the hill, and beholds the Cities [smoaking]. Lot is secure in his new habitation, and neither feeles nor feares the Iudgement. It is faire weather with the Saints, when it is fowlest with the wicked. When swarmes of hornets sting and wound the Egyptians, not a flie must touch an Israelite. That such a winged army came not from nature or fortune, it is plaine; but from an offended God: because the very flies shall make a difference betwixt Aegypt and Goshen. He that gave them a being, sets them a stint: they can no more sting an Israelite, than spare an Aegyptian. The wings of those small creatures are directed by a providence, and confesse their limits.
The fire can goe no further than the plaine, not a sparke shall reach to Zoar. But when Sodome hath never a Lot left in it, what should hinder the destruction? If God meete with a very good field, he pluckes up the weeds, and lets the corne grow: if with an indifferent, he lets the corne and the weeds grow together: if with a very bad one, he gathers the few eares of corne, and sets fire on all the rest. When he turned Sodome into ashes, he delivered just Lot.
There are two principals in the verse; a Freedome, and a Thraldome: for Sodome was a Gaole to Lot wherein he was tormented, Zoar a refuge wherein he was quieted. There is a prisoner and a Preserver: Lot is the prisoner, God the Preserver.
In the Freedome consider foure circumstances.
The Matter, What; A Deliverance. Manner, How; Eripuit, a violent deliverance. Time, When; the fire being ready to fall. Place, Where; by sparing Zoar for his sake.
For the Thraldome, the Prisoner is described by His Grace, he was a just man. Place, among the wicked. Case; he was vexed with them.
First, for his Freedome; here was a Deliverance, and God was the author of it. Indeed, who else can deliver? Psal. 34.29. Deliver me O God, for vaine is the helpe of man. Many are the troubles of the righteous, and the Lord delivereth him out of all. Man cannot deliver out of one, God out of all. Rom. 11.26. The deliverer shall come out of Sion: Angels or men may be Instruments, CHRIST is The Deliverer. Psal. 25.22. Deliver Israel, O God, out of all his troubles. It was Rabshacehs blasphemie; Esa 36.20. What God can deliver out of my hand. What God? he found it to his cost. Can he deliver on the hills, and not in the valleys, O yee foolish 1 King. 20.28. Aramites! Psal. 116.8. Thou hast delivered my soule from death, &c. To me the mercie, to thee the glory: thou hadst no partner in the designe, none shall share with thee in the honour.
Till Lot be delivered, not a sparke must kindle: the impartiall sword must not touch Rahab, nor the destroying Angell offer a blow to the sprinkled doores. Those Ministers of Iustice have an Inkehorne as well as a Sword: an Ezech. 9.4. Inkehorne to marke the chosen first, then Goe and smite. Psal. 18.51. Great deliverances giveth He unto his King; a quantity of both kinds; multitude and magnitude: be they never so many, never so mighty, against us; the LORD will deliver us. Saint Paul confesseth a Deliverance past, present, future: 2 Tim. 4.17, 18. He hath, He doth, and he will deliver me. God doth not only deliver his out of the fire, but he puts out the fire too. Psal. 124.7. The snare is broken, and we are delivered. He doth not stand to untie it, but breakes it a pieces. Psal. 42.7. One deepe calleth another: the depth of our misery for the depth of his mercy. Our lownesse is Gods height: the lower we are humbled, the higher is he exalted: the more grievous our exigent, the more glorious his advancement. We are more sure of our deliverance, than the Devill can be sure of our persecution.
Seeing the faithfull shall be delivered, and God only doth it, let our confidence know no other refuge. All concurre in him that make a perfect Deliverer, Power, skill, and will. There may be power and will, where is no skill to use it. If the horse were privy to his owne strength, he would not suffer a boy to ride him. The Lord hath Iob 12.13. Wisedome with power: the Schoole sayes that he knowes Non entia; which they ground upon the Apostles words; Rom. 4.17. He calleth those things which be not, as though they were. These are of two sorts; Either such as are not now in act, but have beene in time past, or shall be in time to come. Or such as neither are now in being, nor ever were, nor ever shall be. Now seeing foolish man often feares what never was, is, nor shall be: it is best to feare God, that is, that was, and that shall be: who only knowes, the things we feare shall never happen to us.
There may be power and skill, yet no will to use it. The Levite wanted neither ability nor knowledge, to unbind the Samaritan: he wanted will, a heart of pity. Diverse have money in their purses, and wit in their pates, when they see poore wretches: it is the want of compassion, that takes no compassion of their wax. If this commiseration were not in God, he was lesse kind to his children, than man and beast to their young.
There may be will and skill, yet a defect of power: no such want can be in the Almighty. Philosophy saies, that is most active which is most elevated à [materia], separated from earthly parts. The Physician distills his simples into waters, thereof he makes extractions and quintessences, which are operatively strong: still the more elevated à materia, the stronger and more active. Water is stronger than earth, aire than water, Pic. Miran. fire more active than aire or water, as appeared in Eliahs sacrifice: Angels stronger than men, God stronger than all: above earth, above water, above aire, fire, men, Angels, over all Actus purus; no weaknesse can be in him. It is a principle, variante materia forma manet eadem: according to the alteration of the aire and climate, our blouds, humours, complections may change; but the soule is the same still. Cut off a leg or an arme, you cut off no part of the soule. Many professors may be lop’d off by martyrdome, yet Religion stands; to shew that it is maintained by a Forme and Soule that cannot vary. God is unchangable, all other hopes of deliverance deceive us: men vary, times vary, weapons vary, policies of warre vary, advantages and successes vary: therefore it is best trusting to an object that cannot vary; which is onely God himselfe. Hos. 24.3. Ashur shall not save us, nor will we ride upon horses, nor say to the workes of our hands, ye are our gods: for in thee the fatherlesse findeth mercy.
Animalia multa agunt & patiuntur per Phantasiam: so it is fancy in men that makes them feare where no feare is; dreading the danger, not trusting the [Deliverer]. The sheepe at first sight of the Wolfe, apprehends him for a terrible object, naturally feares and flies him: the Lion feeles no terror, but passeth by him with an honourable scorne. A Malking frights a child, a man contemnes it. Elsha’s servant quakes at the Syrian army, no feare invades the Prophet. He saw, and caused his man to see a greater Deliverer above. In the street we see men walke in there equall stature and dimensions, they on a high turret appeare little to us. Stand on a promontory, they with you are great, they beneath you seeme small: the situation of the eye makes or marres all, So it is with men in the time of trouble; if their eyes be fixed on earth, their enemies appeare great, and God that is so high seemes little. Let our eyes be in heaven, and from thence looke downe upon our enemies, God will then appeare mighty, our foes weake and contemptible, This was Iehoshaphats confidence; there is no strength in us to stand against this multitude; 2 Chron. 20.12. but our eyes are toward thee. The returning Spies brought such bastard newes; Num. 13.33. We saw Giants, the sonnes of Anak, compared with whom we appeared like grashoppers. alas, their eyes were fixed upon earth. Caleb had his eye in heaven, fixed on Gods power and promise, he apprehends no terror at all. Ioshua had a Lions eye, that passed by all these high Gyants, and their higher walls, with an overlooking disdaine. Num. 14.9. They are bread for us, feare them not, for the Lord is with us.
Samaria had a strong enemie without, a sore famine within: a Nobleman, the kings owne favourite, looking on the present miseries, tooke them to be greater than God could cure; 2 King. 7.2. Though he should open the windowes of heaven, and raine victuals. But the Prophet had his eyes in heaven, and knew that the LORD would doe this without windowes. The flattering Courtier extolled Esdr. 4.6. the King, made him the mightiest: his eyes were upon promotion. The Prophet saw no such matter; Psal. 82 7. Yee shall die like men. Even when they ride in chariots, millions attending, guards defending, they are but Esa. 40.22. Grashoppers and Crickets to the Lord of hostes: Domini terrae, yet but Terra Domini. As Moses Serpent devoured the Inchanters, so Gods power swallowes up all mens. We are all weake, in this mighty Deliverer be our confidence. When little children first learne to goe, feeling their owne feeblenesse, they thrust out a hand to the wall to stay them. Our strength is but like childrens; Our helpe standeth in the Name of the Lord.
2 The manner, how: Eripuit. It was not a Tradidit, as Iudas delivered Iesus to the Iewes, the Iewes to Pilate, and Pilate to death. Not only a Liberavit, as Peter was delivered, his bands falling off, and the prison doores ready for his Exit. But [Eripuit] puit, snatch’d him away, delivered him by a holy kind of violence. Gen. 19.16. Make hast, for I can doe nothing till thou come thither. Cannot? Is any thing unpossible to God? So it is said of CHRIST; Mark. 6.5. He could doe there no great workes. It is not because hee cannot, but because hee will not; he had decreed the contrary. Here observe three things.
1 Lot would not have hastned out of Sodome, had not the Angels pulled him forth by the hand. Thus impossible is it for us, to free our selves from the bondage of sinne, unlesse the Ioh. 6.44. Lord draw us. Through many graduall motions we are [delivered] from the wickednesse of this world, as Lot was from Sodome. The Angels attained their end with one motion, one conversion to God; in the very instant of their creation blessed. But man may be compared to a Watch; he hath many gimmols [pertaining] to him, to move him; like a coach, he runs on many wheeles. His head or understanding is one principall wheele, his heart or will another, and that next the spring: his affections are the minutes, his memorie the little recollective wheele that winds up the rest: his life is the hand of the dyall, which shewes how the day goes with him: his conscience is the striking clocke: only the Primum mobile, the spring that sets all a working, and keepes every wheele in due motion, is the grace of Christ. The string that unites the whole watch to the springs government, is faith. [Cor] est in peccatore, anima in corde, mens in anima, fides in mente, Christus in fide. There is a heart in the sinner, a soule in his heart, a mind in his soule, faith in his mind, Christ in his faith. The act of his intellect gives him one motion, his sensitive appetite another, and that contrary for Caro concupiscit adversus spiritum: his owne [will] another motion, the eternall object another: so was Eve coozend with the forbidden fruite. God that hath the heart in his hand, and turnes it as brookes of waters, gives it another motion. Some of these be regular, some retrograde, some forward, other oblique: O what a doe there is to keepe this watch in tune! it is no hard matter to tune the Virginals or Organs, though every string and pipe bee out of frame. But man is a creature so proud, so subtle, so wedded to his owne opinion, and rolling upon so many wheeles: that to put all his strings and pipes in tune, to make all his motions concent in goodnesse; hic labor, this is a worke for the finger of God only, a child can sooner conceive it selfe, than a man can convert himselfe: or wee may say, This man made himselfe, as well as that hee made himselfe good.
We wonder that after all the warnings by Angels, those Ministers of Christ; sinners will not leave their Sodome. The Citizen will not forbeare his sacriledge nor be afraid to coozen God to his face. The malicious will not cease practising mischiefe, seducing to perversenesse, and overbearing goodnesse with a blustering authoritie. The covetous will still love their gaine above their salvation. But this is no wonder; God hath not yet taken them by the hand; Non eripuit [Dominus,* still] then the politicke foole, the proud mad man, and he that makes his pew the *Scorners chaire, deriding Christ in his Gospell and Ministers; cannot be humbled. Eripiat Deus, the Lord snatch them out of their filthy Sodome.
2 How loth even a Lot is to leave Sodome! For all his vexation by their filthinesse, their violence against the Angels; the prediction of their instant ruine, and his peremptory charge of departure: yet Gen. 19.16. He prolonged the time. Therefore the Angels, that thirsted at once after vengeance on Sodome, and Lots safetie: that knew God would not strike Sodome till Lot was gone out, and that Lot could not be safe within those walls; are faine to breake off his tardy neglect with a gracious violence. They caught him by the hand, with his wife and daughters, and brought them forth, and set them without the Citie. We are so naturally affected to Sodome, and so delightfully linger in it; that without great mercie we should be condemned with the world. Therefore is it added; The Lord bee mercifull unto him. I was upright, saith David, Psal. 18.23. and kept my selfe from mine iniquity, mine iniquity; it is likely that he had some speciall sin of his owne, whereunto he was most inclined. O how gracious a victorie is this; I have kept me from mine iniquity!
Many being reproved, answere; Alas, you must beare with me in this, it is my fault: as if every man were allowed his owne fault. There is a private Sodome within us, we are loth to part with that. Men say of their sins, as Iacob said of his sonnes; Goe all but Benjamin. Other vices we will not so much sticke for, but O that Ishmael might live. There is still some worme in the roote of the tree, that will spoile the fruite. We extenuate it; It is not a little one? But a little haire in the pen makes a great blot in the paper. It is said of the Lord, that he Esa. 40.12. Weighes the mountaines in scales, and the dusts of the earth in a ballance. We should no only waigh the mountaines, our hainous rebellions, in scales; but even in the dust, our smallest escapes in the ballance. Nor let our wits strive to make that good, which our wills have made necessary; grieving to leave what we love. But when God will Ezek. 24.16. Take away the delight of our eyes, the pleasant Sodome of our affections, the sinne that we most joy in; then say wee resolutely; Pereat ne perdat, perish it, lest I perish by it. Let us not higgle and dodge with God, as Pharaoh did to retaine the service of the Hebrewes: nor linger upon a dismission of that he calls for. But without any demurre, Am. 4.12. Prepare to meet thy God, O Israel: save him a labour of fetching, prevent him with a free-will offering. Covetice, malice, uncleannesse is our Sodome: how then hath God called us forth to the Zoar of kindnesse, charitie, chastitie! This world is a Sodome, and by death the Lord calls us out; yet how many delayes doth mortall life make ere it be willing to goe! Cant. 2.14. O my dove that art in the clifts of the rocke. Where we find a birds nest: O my Dove, that’s the Bird: in the clifts of the rocke, there’s the nest. The soule may be compared to the Dove, the body to the nest or Rocke; wherein are many clifts, vents, and fissures to let out life. This soule like Noahs Dove, goes out by suspiration, returnes in by respiration, at last by expiration departs for all together. Psal. 55.6. O that I had wings like a Dove, than would I flie away and be at rest. If our soules had Davids wings, we would not desire to stay in Sodome, but Mount up to Sion; they being borne up, as Lot was brought out by Angels.
3 Lots guests were his best friends: he had entertained Angels, and they now deliver him: he would have preserved them, and they did preserve him. Where should the Angels lodge, but with Lot? The houses of holy men are full of those heavenly spirits, though they be not seene: their protection is comfortable, though not visible. In our tents they pitch their tents; and when divells would mischiefe us, they turned them out of doores. It is the honour of Gods Saints, to be attended by Angels while they live, and to be exalted by Angels when they die. Luk. 16.22. Lazarus was carried by Angels into Abrahams bosome. As in a familie, the greater children carry the lesse: so God hath charged his elder sons, the Angels to beare up our soules.
Thus was Lot requited for his kindnesse. Hebr. 13.2. Lodge strangers, for thereby some have entertained Angels. Never did man yet lose by his charitie: the unthankefull world may faile in due estimation, but God will regard it, and reward it. While Act. 10.3. Cornelius is doling out his almes on earth, the Lord sends downe to him an Angell from heaven. In charitable succour Extendere manum is ostendere humanum. But if in this we be not so good as Lot, to give; let us not be so bad as Sodome, to take away. Now he that turned Sodome to ashes, and delivered Lot; turne our sins to ashes, and deliver us.
3 The time: when the fire was even a kindling, and that sulphureous deluge prepared in the clouds: for the Interim was small betwixt Lots deliverance, and Sodomes vengeance. He was Titio ereptus, Am. 4.11. a brand pluck’d out of the burning; the prophet alluding to Lot, and naming this very overthrow. As when a heape of seditious bookes are burning, and one good booke ready to miscarry with the rest, is snatch’d •y some stander by out of the fire and saved. So neere it came to him, yet did not touch him: that his heart might be sensible, both of a holy feare of the Iudgement, and a thankfull joy for his escaping. Indeed the Angels say to him, Gen. 19.17. Escape for thy life, lest thou be consumed: not that God meant to hurt him, but to terrifie him.
It is Gods delight, in the extremitie of evill to be a Deliverer. 2 King. 6.16. When armies have besieged his servants, and they have no power to defend themselves; then he musters up his Angels. Pharaoh pursues the departed Israelites: he had men of war, Chariots and horses; they were weake unarmed people. Therefore the Aegyptians gave themselves the victorie before hand, and the Israelites gave themselves for dead and are already talking of their Exod. 14.11. graves. The sea was before them, their enemies [behinde] them: the wheeles ratling, the waves roaring: as the Britaines once [complained] to the Romanes; Barbari ad mare nos repellunt, mare ad Barbaros: hinc vel jugulamur, vel obmergimur: the sword, or the deepe; they knew not which had lesse mercie. Yea, even they that had seene the wonders past, and the Pillar present; doe now more feare, Aegypt, than beleeve God. Their unbeleefe matured the danger; how could the Lord forbeare them? Surely, his patience was no lesse miracle than his deliverance. Yet even then he delivered them: and for assurance of it, he removes the cloud that was erst before them, and sets it betwixt Aegypt and Israel. As if he should say, They shall first overcome me, before they shall touch thee. Now when they saw the Pillar remove behind them, and the sea remove before them: who can tell, whether wonder should not exceed feare? That the deepe should become their protection, and the sea bee made a Gallery or through-fare; no mortall eye before it ever beheld such a path. Yet thus did the LORD Deliver them.
Take another instance; Consider Ioseph in Puteo, cast into a ditch: he looked for brothers, and behold butchers: he came to inquire of their health, and may not [returne] the newes of his owne miserie. Hardly are they restrained from cutting his throate: but stripping him naked, at least they will cast him into a deepe hole, as it were Gen. 37.24. alive into his grave. Thus with lesse mercy than is found in the savagest robbers, they purpose to torment him wth a lingring death: and not only to kill him, but doe what they can to kill their father in him. Hee like a poore suppliant, bowing his bare knees to them, he dreamed he should bow to him; with passionate prayers and teares, imploreth mercy. Beseeching them by the deare name of brother-hood by their profession of one God, for their fathers sake, for their owne soules sake, not to take away his life. But what can the neerenesse of fraternity prevaile, where humanity is lost? who could thinke of so innocent a youth, naked and desolate, in a dry and deepe pit, crying for pitty, and not cry for company? But cast downe he is, and they sit downe to eate his provision unmoved: never thinking by their owne hunger, what it was for their poore brother to be famished to death. Here was an extremity; who shall now deliver Ioseph? The Lord steps in with a ransome in a strange hand. Ishmael persecuted Isaac, yet the seed of Ishmael shall redeeme the seed of Isaac. Money shall buy him to the Midianites, and from the Midianites to the Aegyptians. Little did they thinke, that that Ioseph whom they left a poore slave to the Midianites, they should find the same a great Lord among the Aegyptians. God doth ever raise up some secret favourers of his children, among his most malicious enemies. Ruben saves him from the sword, Iudah from the pit. How happily bestowed was this little mercy? If Ioseph had died for hunger in the pit; Iacob, Iudah and all had dyed for hunger in Canaan. How neere was his soule unto death, how present and marvellous was Gods Deliverance?
Take one instance more. Exod. 1.22. Moses is borne in the time of Pharaohs bloudy decree; that all the male children of the Hebrewes should be cast into the river and drowned. His mother during all her pregnancie, could not but feare a son. She hath him, sees him, and now thinks of his birth and death at once. To consider, that the executioners hand must succeed the Midwives, makes her second throwes more grievous than her first. Ioh. 16.21. In other mothers, the very sight of a new-borne son, workes a forgetfulnesse of the former anguish in travell. But their remedy is her sorrow that which mitigates their paines, aggravates hers. Still shee fearefully lookes when some fierce Aegytian should come in, to snatch the infant from her bosome, and cast it into the river. Therefore when she could no longer conceale in her wombe, she hides in her house: afraid, lest every cry of the child should guide the executioner to his cradle. But now his age and hiding being a quarter old, the fearefull parents adventure the childes life to save their owne. Exod. 2.3. In a reeden Arke shee puts him among the bulrushes by the rivers brinke. Trusting him to the mercy of the waves, wild beasts, and ravenous fowles, and (which was more mercilesse than all) an Aegyptian passenger. Thus exposed, she sets her daughter to watch her son: the mother cannot forbeare to love, whom she is forbidden to keepe. But how shall the poore babe escape; feeble, forlorne, alone sprawling upon the waves? what, but inevitable death? Yes, there is a God that lookes upon him, and in this pinch will deliver him. No floud, no beast, no instrument of Pharaohs cruelty shall touch him. No friend, not his owne mother dares owne him; now steps in his Deliverer, and chalengeth his tuition; he is mine. He was not safer in the middest of the tents of Israel, a Prince guarded with so many thousands, than now. The tyrants daughter must come forth to bathe, the arke offers it selfe to her eye, the cry of the infant to her eare, compassion leapes to her heart; his teares and beauty, were a prevailing oratory. But is this all? And hath the Lord done? No, Moses must have a Nurse; and the girle is ready to fetch his own mother; and who so fit to be a Nurse as a mother? She could not keep him before without danger, now she receives him by authority. Shee would have given all shee was worth to save him, and now she hath wages to nurse him. She doth but change the name of Mother into Nurse and she hath her sonne without feare, not without great reward. Here was a deliverance, and that in season: O how should it fix our confidence in so gracious a [pre-] server! The wicked say, Psal. 71.11. God hath forsaken him, persecute him, and take him, for there is none to deliver him. None, thus they conclude, but we finde the contrary. As Apelles, striving to paint a drop of fome falling from a horses mouth, after long study how to expresse it, even dispairing lets his pencill fall, and that fall did it. Quod ars non potuit, casus fecit. When we see no meanes how to be delivered, no hope of extrication, or attaining our wished peace, even ready to despaire; the Lord knowes how to save us.
4 The place was Zoar; wherein consider three circumstances: his journey to Zoar, his safety in Zoar, and Zoars safety by him. For howsoever Zoar preserved Lot, yet more properly Lot preserved Zoar.
1 For his journey: beleeving the judgement; he desires a place of refuge: God appoints him one, he makes choice of another. Goe to the mountaine, saith the Lord: let mee flye to Zoar saith Lot. Some say, this was done in a mystery: the mountaine is not safe, but Zoar in the valley: Greg. a low and humble life hath more security, than high places. The proud like Capernauin, Matth. 11.23. lift up themselves to heaven, but God shall depresse them to hell. He refused the mountaine, because of the craggy rockes, such as are now to be seene in the hils of Engedi. But more properly he preferreth Zoar for the vicinity; it was neerer to him, and he might with more speed and lesse danger reach it than the mountaine. And such was his charitable heart, that although hee could not redeeme the rest, yet he would intreat for that. Therefore he useth an argument of the smalnesse: as being lesse populous, it might be lesse impious.
Well, Zoar is granted him, but with this double caution: Tarry not in the plain, look not behind thee. For the former; the very skirts and suburbes of Sodome, yea, the very smell of Sodome must not cleave to Lot, nor he to it. If we be departed from Babylon, let not a rag or a relict of superstition abide with us. What matters it, whether a man be slaine with a great bullet, or with a small shot? The divell sayes like Pharaoh. Goe out of Aegypt but not farre; be within call. But Moses separates Israel from Corah; Num. 16.26. Depart from the tents of these wicked men, and touch nothing of theirs: we cannot be two farre off from such company. It is sorry comfort, to escape in Sodome, and perish in the plaine. To the terror and conviction of them, that though they openly professe not love to Rome, yet still have an itch of popery upon them. A man cannot bee too earnest of heaven: that kingdome is gotten with violence, not with indifference. He that loves little, shall have little: and he may love so little, as to have never a whit. Many feare to bee too hot, but are not sensible of their owne coldnesse. We say commonly; too much heate annoies, but too much cold destroyes. Religion of all tempers, in these dayes does not complaine of heate. O that as the advanced Sun heates the aire, so our hearts were enflamed with zeale and love by that blessed Son of righteousnesse and salvation!
For the other, look not behinde thee: not because it was dangerous to looke into the infected aire. But 1. To note the indignity of the place, not worthy to be looked on by an honest eye. 2. To avoid curiosity, that Lot might not prie too narrowly into Gods judgements. 3. For feare the horror of the sight should have astonished him, or wrung out his commiseration. 4. For the better speed that there might be no stay in his passage; as the Apostles were forbidden the interruption of a Salute. 5. That his love might be quite lost to Sodome; no more to thinke of the wealth and pleasure he found in such an ungracious Citie. 6. Lastly, to make tryall of his faith and obedience, as God proved Adam in the prohibited fruit. Small precepts from God are strong bonds: obedience is as well tyed and tried, and disobedience as well punished, in a little as in much. Ananias nimm’d a little, he thought the Holy Ghost had no need of it, or could not misse it. But God credites us first with lesse things, as men prove vessels with water, before they trust them with wine.
The same charge was given to his wife, which she obeyed not: in her flight she must needs turne an eye upon Sodome. Perhaps she beleeved not that it should be burned, or pitied and lamented in her heart that such a populous Citie should bee burned, or curiously desired to see it burning, or so loved the pleasures of her countrey, that shee could not chuse but give it a looke, and as it were bid it farewell. But for this she was turned into a monument of disobedience; a Pillar of salt. The Hebrewes say, because she refused to bring salt to the guests the day before: this is their dreame. Philo. But that opinion had need of salt, to keepe it from stinking. Some make it an allegory; They that divert their affections from spirituall to sensuall things, become senselesse pillars. Nor is it said to be of salt only in respect of the duration, as an everlasting covenant is called Num. 18.19. a Covenant of salt: for salt hath a preserving propertie, to keepe things from putrefying, decaying, and corrupting. But she was turned into a materiall salty pillar: Iosephus saith it remained in his time: others, that it is Duraturum usque ad tempus resurrectionis, Tharg. Hierosolymit. to last unto the day of Iudgement. Not that her soule was thus metamorphosed, but her body. And though she suffered thus temporally on her flesh, yet her spirit might finde mercie and peace for ever.
Aug. But the use of this monument is Praestare fidelibus condimentum, to season the faithfull. Luk. 17.32. Remember Lots wife. Now what did it availe her to scape turning into ashes in Sodome, who is turned into a pillar of salt in the plaine? One would thinke it a small fault to looke backe, yet even this cannot the Lord endure. In re parvae [peccatum], peccatum non parvum. To sin in a small thing, is no small sin. Being so farre out of that cursed citie, she might now think her selfe safe, and no danger in looking behind. But if we provoke the Lord, he can as well meete with us out of Sodome. There is no place safe to sin, none dangerous to obedience: faith and observance of Gods will shall secure us even in Sodome.
2 Thus for his journey to Zoar, now for his safetie in it. Being come thither, he might well wonder at the stay of his wife, for in his flight he durst not looke backe to call her. Returning to seeke her, he finds this alteration with wonder and sorrow. Sodome is turned to a heape of sulphure, and she to a heape of salt. This change he little expected; the losse of his wife touched him neerer than the losse of all Sodome. Yet he finds salt in stead of flesh, a pillar instead of a wife. He that saved a whole Citie, could not save his owne spouse. Here was a sharpe miserie clap’d on the heeles of a sweet mercie. When God delivers us from destruction, he doth not secure us from all affliction. Though we be not 1 Cor. 11.32. condemned with the world, yet we may be chastned in the world.
Lot saved himselfe, yet he lost his Allies, lost his flockes and heards, lost his gold and riches, lost his habitation, and now for conclusion lost his wife, all bitter crosses. Without some sawce of sorrow, all worldly delights are but like delicate meate to a man that hath lost his taste. Let us give God leave to scourge us, so long as he doth save us. Our deliverance from the fire of hell is cause enough to make us thankefull, though the trifles we delight in be taken from us. Shall Lot say, I was rich, I am now undone; and so be dejected with sullen griefe? No, but I was in danger of fire and brimstone, I am now escaped, I will therefore lift up my heart with thankefull joy. If God doe not answere us in every thing, shall we take pleasure in nothing? Shall we slight all his favours, because in one thing he crosseth us whereas his least mercie is beyond our best merite. Lord take away what thou pleasest, for thy glory and my good; so long as thou savest me from the fire of hell, and thy everlasting wrath.
Zoar shall be honoured with Lots preservation, a little one, the least of all those opulent cities. As Bethlem, though Mic. 5.2. little among the thousands of Iudah, honoured with the birth of Gods Sonne. This little citie was safe, when great Sodome was too hot for him. Psal. 127.1. The citie which God keepes, is strong bee it never so small: if he forsake it, the thickest walls and hugest turrets are weaker than paper. The Lord promiseth to be Zach. 2.5. a wall of fire round about his elect: no scalado, no undermining shall blow it up: it shall both protect them, and consume their enemies. The good man sleepes more securely in his tent, than the sinner in his barricado’d fortification. All the springs and rivers of the Plaine, could not quench Sodomes raging fire: one drop of Lots faith and holinesse in Zoar keepes it from kindling. How poore and slender soever our cottage bee, let us set our prayers as a guard without, and our faith as a lock within: the seven-fold wals of Babylon were not so strong. This is more truly, than was said of those Gyants; to have a Citie walled up to heaven. Let prayer be the key to open the morning, and prayer the bar to shut up the evening. Let us in every place trust upon Gods providence, and every place shall be safer to us than was Paradice. Be our faith upright with Lot, and in the last day when the whole world shall burne with flames as Sodome once did, we shall finde a Zoar, the bosome of Iesus Christ.
3 Lastly, Lot was not onely delivered in Zoar, but Zoar was delivered for Lot. I will not overthrow this Citie for which thou hast spoken. Gen. 19.21. As Lot in the danger of fire so Acts 27.24. Paul in the danger of water; in the rage of both the elements, God doth not only give his their deliverance, but he also gives others for their sakes into the grant. A wicked man hath the feet of a Wolfe, whatsoever he treads on never prospers after. But a whole family, a whole kingdome, shall fare the better for one Ioseph: his very presence procures a common blessing, wheresoever he goes. Zoar might haply be as bad as Sodome, but here was the difference, it had a Lot within, Sodome had none.
But for Gods deare children intermingled with the world, it could not stand. The wicked persecute them, for whose sake they are forborne: they owe their lives to those few Lots whom they contemne. Potiphar was angry with that Ioseph, who made him prosper. The most contemptible man in the peoples opinion, is he that procures their peace and toleration. Ahabs sin brought the famine, Elias prayer brought raine, yet Ahab tels Eliah, thou troublest Israel. Cease ye malicious sinners to vex the religious: you are beholding to them for your very breath: if they were taken away, you should be tormented before your time. As Christ himselfe was the Day-starre to enlighten: not the Dog-starre, to burne: and Paul no pestilent fellow to sow sedition, but an instrument of blessednesse and salvation: so the elect are good, not malignant stars. Yet still they speed at the worlds hands as did their Master before them: Christ healed their diseases, fed their bodies and soules, every way did them good; yet they crucified him: and in killing him they did offer to sinke the only Ship that might save them. As the Sun-beames shining on the earth doe not only heate that solid body, but by reflection also warme the region of the aire conterminate to it. So the mercy of God lighting on a christians heart, not only heats that with inward comfort, but makes it reflect back consolation to others.
The faithfull pray for the pardon of mens sins, for grace and favour to their soules, and no good comes without their procurement; yet the world cannot abide them. Let the rich Aldermen thanke these, that they have leasure to tell their gold. that the worldling builds houses and takes rents: that the Citie can feast with the ruines of the Church, and misse of Belshazzars sudden sawce; (for I am perswaded, they get enough from the Temples, to maintaine their Hals) even in this they are forborne, because there be Lots among them. What doth a poore man find before them, but reproch and disdaine? he that is not rich, with these men is neither wise nor good: onely by their wealth they value themselves, and onely by their wealth, as Camels by their burdens, be they valued.
London blesse thy lots, and GOD for them. Thine honour had long since [bin] laid in the dust, thine oppressions become a hissing to all nations, and nothing had beene left of thee but a stinking memory, but for these. The subject of thy derision, hath bin the meanes of thy preservation: and those eyes have often bin lifted up to heaven for thee in prayer, upon whom thou wouldst never cast an eye of charity. Psa. 35.13. Ver. 15. When thou wast sick, they humbled their soule with fasting, and mourned, as one weepeth for his mother: thus doe they for thee. But in their adversity thou [rejoycest], and tearest them without ceasing: thus doest thou for them. While the lascivious embraceth his harlot, the luxurious his ryot, the covetous his money, the malicious his revenge; the fire of Iudgement would flash in their faces, and the fire of torment swallow up their soules; but for Gods elected, their despised Lots. His mercie encrease the number of them, and our love to them, and our endevour to be like them, that as we are spared for them, we may be crowned with them in the day of Christ.
Delivered just Lot.] I come to consider his thraldome, and the prisoner described first, by his grace; a Iust man. Wherein three points must be examined. 1. What this Iustice is. 2. In what respects a man may be called Iust. 3. The exceptions against his Iustice.
First, what is Iustice. There is an increated Iustice, which cannot be in man, for he is finite, and this is infinite. Psal. 119.137. Righteous art thou O Lord: and, God is righteous in all his wayes. A man is one thing, and his righteousnesse is another: but God and his righteousnesse is all one: therefore it is as impossible for man to be thus righteous, as it is for him to be God: this is proper to the Deitie. Created Iustice is either legall or Evangelicall.
Legall righteousnesse is of three sorts. 1. Perfect, which consists in an absolute completion of the Law: this is lost beyond all recoverie. But is it not restored by Grace? No, for our sanctification is but in part: as a child is a perfect man, in all the parts of a man, but not in the quantitie of every part. But Rome saith, the Virgin was righteous, for she sinned not: her life was free from sinne actuall, her conception from sin originall. This is false, for if she were no sinner she needed no Saviour: and she dyed; now if she had not sinned, in Iustice she should not have dyed. 2. Civill, which consists in an outward deportment conformable to the Law: when a man professeth religion, to answere the first Table; and refraines from publike and visible sinnes, to answere the second. But in this Matth. 5.20. the Pharisies went beyond us, yet they came short of heaven. Too many content themselves with this rotten and hear lesse righteousnesse: but if they have no better, they shall get into heaven, when the Pharisies come out of hell. 3. Internall, when a man by repentance after sin, and by endevour after repentance, doth inwardly serve God. That this righteousnesse, legally considered, should justifie us, is with Rome to abuse Gods Iustice, and to incroach upon his mercie. This may justifie our faith, it cannot justifie us. Our works deserve nothing; it is only in Christ that they are accepted, and only for Christ that they are rewarded.
Evangelicall righteousnesse is that which is revealed in the Gospell: and should never have beene revealed, if that of the Law could have saved us. But it could not; not through the owne defect, but our default. This is to be had in Christ only: which, as he is mediator, consisted in the puritie of his nature, which is separate from sinne: and in the perfection of his obedience, which is satisfactory for sinne. From so pure a nature proceeded so perfect an obedience: no originall sin touching his conception, no actuall staining his life. Rom. 3.10. There is none perfectly righteous but He: not one that is, not one that was, not one that is to come: but onely he that is, and that was, and that is to come. This in him was active and passive: for us he [suffered], what we should have suffered, and suffered not: for us he did, what we [should] have done, and performed not.
Thus we have found out the righteousnesse that makes a man just: now let us see how Lot became just, or we are justified by it. This is done by imputation. Cor. 5.21. He that knew no sinne, was made sinne for us; that we might be made the righteousnesse of God in him: what can be plainer? CHRIST was a sinner only by the imputation of our sinnes, we are just only by the imputation of his righteousnesse. Rom. 10.4. Christ is the end of the Law for righteousnesse unto every one that beleeveth. Not finis [dissolvens, sed] absolvens: an abrogater of the ceremoniall, but a fulfiller of the Law morall. A fulfiller for whom? for all them that beleeve. So Christ by doing, and we by believing, fulfill the law; therefore are righteous. But can one man be wise by anothers wisdome? Rich, or strong, or valiant, by the wealth, power, or courage of another? We have no right in anothers wisdome or valour, but we have a right and propriety in Christs justice. One mans wisdome cannot be anothers, because they are two distinct persons: but Christ and the beleever make but one mysticall body: so his righteousnesse is as truly his members, as the wisdome in the head belongs to the whole body. But it is an Prov. 17.15. Abamination to the Lord, to justifie the wicked. Why then will he doe it himselfe? No, but he first makes a man just, and then so accounts him He is indeed said to Rom. 4.5. Iustifie the ungodly; that is, the man who was ungodly before, but is not so after: Distingue tempora, conveniunt omnia. Thus was Christ made a sinner by the reputation of our sins, and we made just by the imputation of his righteousnesse. And as he that knew no sin in himselfe, undertaking for us, suffered death: so we that had no justice of our owne, apprehending his righteousnesse, shall enjoy everlasting life.
But how is this justice imputed to us? By our faith. Ioh. 1.12. To as many as received him, he gave power to be the sons of God, to those that beleeve on his name. There is a receiving: what is that? It is expresly said, Beleeving. Man finding himselfe naked, by this hand reacheth that glorious Robe, which is held out to him. This doth not justifie Effectivè, working an habituall justice in us: nor materialiter, as though faith itselfe were our justification: but Objectivè, as it apprehendeth Christ: and [Organicè], as it instrumentally applieth his righteousnesse. Neither is it an opinion, which is an uncertainty in the judgement: nor a suspicion, which is an uncertainty in the will: nor a Science, for that is onely by the demonstration of reason: neither love, nor hope. Love can extend the passions of the heart to the thing loved, yet cannot apprehend Christ: he must be apprehended before he be loved. The office of hope is to wait: it waites for salvation, but properly it apprehends it not. It is first [beleeved], then expected. Lam. 3.26. It is good both to trust, and to wait for the salvation of the Lord. To trust that it wil assuredly come, this is the action of faith: to wait untill it do come, this is the action of hope. Faith is a taking hand, and love is a giving hand: faith takes hold on Christ, love gives forth tokens of faith to God and man: hope is the eye , that lookes out for the good things promised. As faith is the hand of the soule, so love is the hand of faith, and hope is the eye of both. Of faith, love is the hand whereby it worketh, and hope the eye whereby it waiteth. Thus faith worketh by love, waiteth by hope, but beleeveth by it selfe. The point of our Iustification being thus cleared, let me touch at two usefull meditations from it: there is in it matter of humiliation, of consolation.
1 It serves to humble us. How fowle was our nature, that all the water in the world could not clense it? Not the bloud of all the creatures, not the righteousnesse of men or Angels could cure it. All the men and Angels in the world cannot make one sinner righteous: but the Son of God must become man, suffer, dye, and rise againe, and all to make us just. Vaine man, whereof art thou proud? Yet how doth a little polluted dust vaunt it selfe? Clothe a Leper in scarlet, is he not still a Leper? Suppose in Christ we be embraced, and even honoured of God himselfe, shall wee therefore be high-looked over others? No, here is matter of exultation and gladnesse, not of insultation and haughtinesse: let us be joyfull, let us be thankefull, let us not be scornefull. The naturall Son of God was humbled for our pride, shall we be proud still? Quomodo non humiliatur homo, coram humili Deo? Shall man be proud, when God himselfe is humble? He that is not humbled for his sin, is not yet justified from his sin. In his humility Christ wrought that great worke of our redemption Observe with wonder, that God did more for us in his humility, than ever he did in his glory. In his Majesty he onely made us, but in his humility bee hath saved us. Looke we first downe with humility upon our owne wretchednesse, and then looke up with faith unto Christs righteousnesse.
2 We are Iust before God by no Iustice of our owne, but by Christs: and this is so much the better for us, as now we are sure it cannot be lest. God created Adam with a perfect legall righteousnesse: he received it for himselfe, and for us: and hee lost it for himselfe, and for us. That being gone, he gives us another, a better: but because he saw man so ill a keeper of his owne Iewels, he would not trust him with it: but sets it in the Person of his Sonne, charging him to keepe it for us. Col. 3.3. We are dead, and our life is hidden with Christ in God. It is hid past Satans finding, and locked up past our spending. We as ignorant of the worth, would quickly exhaust it: but CHRIST truely values it, dearely payd for it, heartily loves it, and therefore will safely preserve it: and when we come to his fathers presence, will cloth us with it then. It is now in a safe hand, where we are sure to find it, and have it, when wee most need it. Wee may sinne, and so lose the present sensible comfort of a good conscience: but we cannot lose our righteousnesse. That is in our owne tenure, this is not.
It is impossible for a beleever to be poore: take away all he hath, his wealth, health friends, libertie, life: this is no more than he hath in his owne hands, which he may easily lose. His true riches are in anothers custodie, no power can meddle with them. Matth. 6.20. His treasure is layd up, where no theefe nor corruption can enter: 2 Tim. 1.12. he that is Tresp••• with it, will faithfully keepe it. Satan may make Iob poore for this world, and take that from him, from which God would one day take him. But Iob hath a better stock going in heaven, in the hands of his Redeemer, the devill cannot touch this. Other possessions in death we leav behind, this inheritance by death we begin to possesse. Cum corpus resolvitur, Ambr. anima absolvitur. 2 Sam. 19.30 Let Ziba take all, so I may come to the Son of David in peace.
Samson had his strength in himselfe, and betrayed it: Esau his birth-right, and sold it: the Prodigall his portion, and spent it: Hezekiah his treasure, and exposed it: Salomon his wisedome, and abused it: Mary Magdalen her beautie, and prostituted it: Nabal his wealth, and lived beside it: Adam his integrity, and an Apple bought it. O what is in man, that he may not lose! The Master of a Familie gives all his hired servants their wages into their owne hands, suffers them to use and dispose it at their owne pleasures, without further injury: but the portions of his children, and their Iewels he keepes himselfe. LORD, what ever worldly thing thou take from us, keepe our righteousnesse for us: though sinne hath left utter’d and death send us away naked; doe thou cover us with the rich garment of Christ.
2. Thus is a man Iust before God, but Lot was also just before men: and there is a visible Iustice, so well as the invisible. We must therefore seeke out for a further righteousnesse, an inseparable effect of the former, and that is, Holinesse of life. The other is that Iustice of Iustification, this the Iustice of Sanctification. As a sinner is justified by Christs righteousnesse inherent in Christ himselfe: so he is sanctified by Christs righteousnesse diffused from Christ into the sinner. His Iustification is perfect, because that which justifies him, is still in Christ: his sanctification is unpa•••• because that which sanctifies him, is in himselfe. The one imputed to him, the other infused and inherent in him. Therefore here we are to examine, in what respects a man may be called Iust. Neither are we bound alwaies to the same distinctions I conceive, a man may be approved Righteous, Praeparativè, Separativè, Reparativè, Operativè.
1 There is righteousnesse of preparation, which is a resolution and full purpose of heare to be righteous. Psal. 119.10. I have sworne, and am stedfastly purposed to keepe thy righteous Iudgements. Though he doe sometimes admit sinne, he doth never intend sin. If the Spirit could totally prevaile over the flesh, he would never do ought to dishonour God. My heart is ready, my heart is ready: ready to heare thy will, ready to doe it. Aug. Give what thou commandest, command what thou pleasest. Perfect my purpose with thy gratious performance, and then I shall be righteous. By this resolution he is bound for Canaan, and thitherward steeres his course: notwithstanding the perilous rockes and pyrates, and contrary gusts and stormes, that would put him out of the way.
2 There is a righteousnesse of separation, because it is seene to decline the places of temptation. So they are called Saints, because Separate from the world. He is in a manner guilty, that frequents the occasion of being made guilty. A wise Senator, whose Coach-man had driven him over a dangerous passage, which he might easily have avoided by fetching a little compasse about; though he scaped without harme, yet turned him of, as unworthy of future trust. What thankes to us, if [precipitating] our selves in the knowne snares of sin, we are kept by Gods preventing grace? Ioh. 5.18. He that is begotten of God, keepeth himselfe that the wicked one touch him not. I doe not say that God deales with us on such an advantage, as a furious Papist [answered]: when he was asked by one of his owne Sect, why in the gunpowder treason they would destroy children with bastards, Catholicks with Heretickes: Inventi [inter] haereticos, pereant cum haereticis: If they were found among hereticks, let them perish with hereticks. Yet often he makes them smart: as the Magistrate inflicting severe punishment on a dissolute crew, one cried out to him; Parce filio, spare thy Sonne : what, my sonne among the enemies of peace and goodnesse? No, Sociaris in [culpa], nec separaberis in poena: as thou hast offended with them, thou shalt smart with them. We will trust no antidote, to goe into the house where the plague is: if [tentation] finde us, never let us seeke tentation.
3 There is a righteousnesse of reparation; which consists in the reforming of errors, and conforming of manners, salving past defects by a bettered life; and is indeed the righteousnesse of repentance. Righteous, not because there is no sin committed, but because there is no sin that is nor repented God esteemes a fault indeed sorrowed, as if it had never bin indeed admi ted. Aliud est peccare, aliud peccatorem [esse]: it is one thing to sin, another thing to be a sinner. Every one that handles a lute is not a Musitian: nor every that doth an unrighteous action; is strait an unrighteous person. 1 Cor. 6.9. The unrighteous shall not enter into the kingdome of Heaven: to be unjust damnes, not to have done some actions unjustly: the habite, not the act, casts into hell.
O blessed effect of repentance, that can make unrighteous manners cease to denominate an unrighteous man! I will shew you a riddle. A foule mother brought forth a faire daughter: the mother bred her laughing, yet the daughter is alwayes weeping. The father that begot the daughter, could never abide the mother, nor ever came neere her bed. She was no sooner borne, but she was the death of her mother; killing her that bred her, and (which is strange) she is blessed for it. She was begotten in a miracle: no sooner conceived, than borne: no sooner borne, but she spake: other children are borne crying, she also speaking: the first aire she breathed, heard her articulately declare her owne desires. And ever since shee workes miracles: she brings light out of darkenesse, life out of death: she makes the blinde to see, the deafe to heare, the dumbe to speak, and even casts out devils. She lookes backward, and moves forward: is her selfe a darke cloud, yet brings a faire Sunshine. This riddle is expounded in Repentance. Sin is the mother, repentance the daughter: the mother is foule, black, ugly; the daughter faire and lovely. Sin was merry and wanton, repentance is alwayes sad and blubbering. God is the father of repentance, and he could never endure the mother, Sin; but rather perfectly hates her society. Being borne, she slew her mother: repentance could not have beene borne but by sin, and repentance is the onely thing that kils sin. August. Peccatum tristitiam [parit], tristitia peccatum conterit. Sin breeds sorrow, and sorrow kils sin: and this matricide makes her blessed. Miraculous is her birth: at her first conception by the Holy Ghost, shee lookes up and speakes; Open ye gates of heaven, and let mercy come downe upon me; her first breath is, Pardon. Miracles she worketh; turning the darknesse of error into the light of knowlege, and making the dead heart live unto grace. The blind eyes by her, are made to see the filthinesse of sinne: the deafe eares now hearken to the word of truth: the dumbe lippes cry out for compassion and forgivenesse; the devils lust is expelled. She still is looking backward to her sinnes past, and moving forward to holinesse and perfection. To conclude, Repentance is her selfe cloudy, and made up of sadnesse, yet brings everlasting joy.
Such is Gods mercie to Repentance: yet let no man, though he trust to this, trust to himselfe. The promise is to repentance, not of repentance. Nature flatters it selfe in that one in stance of the malefactor on the crosse, who in an instant got repentance. But the calling and saving of that one soule at the last, hath by Satans policy beene the losse of many thousands.
4 There is a Righteousnesse of comparison; so was Lot just comparatively among the Sodomites. It is Christs incommunicable priviledge, to be The just: for all other men on earth to pray, Enter not into Iudgement with thy servants, for in thy sight shall no man living be justified. And, Forgive us our trespasses, and to pray for this daily: perpetuall remission argues perpetuall aspersion. Ioh. 1.10. He that saies, he hath no sin I am sure he hath no righteousnesse. But it is said of Zachary and Elizabet, that they were both, Luk. 1.6. Iust before the Lord, walking in all his commandements, blamelesse. Before God, without hypocrisie: in his commandements, not the traditions of men, without flatterie: in All of them, without reservation and partialitie. Without reproof, Sine querela, non sine macula: not scandalous and culpable in the eyes of men, and worthy of crimination. So, 1 Ioh. 3.9. he that is borne of God, sinneth not, or committeth not sin. Not the sinning sinne, not the raigning sin, not peccatum scandalizans: not the sin [unto] death, which cannot be repented, therefore must not be pardoned.
Compared with God there is none righteous: Omnes odit, qui malos odit: he hates all men, that hates ill men. Yet some may be so, respectively to others. [Thamar] more righteous than Iudah, yet Thamar sinfull enough. The Publican rather justified than the Pharisie, yet not simply and sufficiently justified. The Spouse faire among women, yet she justly complaines of her blacknesse. Some men have [brevia] & levia peccata, lesse and fewer sins, yet they have sins: though fewer in number, and lighter in measure, yet sins in nature. The Moone is glorious to a candle, pale to the Sunne. The lilie white to the wooll, short of the snow. The swarthy compared with the Black-moore, thinkes himselfe faire.
Not that I would have men pitch themselves by the Pole of the dissolute. As because they are not so drunke as Nabal, therefore to thinke themselves sober: because not so proud as Haman, therefore humble: because not so trecherous as Iudas, therefore loyall. Compare not thy selfe with the worst, to see how far thou art beyond them: but with the best, to see how farre thou art short of them. Luscus inter [caecos] acutè videt: and the thicke-eared heare well to the stark deafe. Among the numerous Cloistures of illiterate Monkes, if one rarely get a smacke of learning, he thinkes himselfe a brave fellow, famous among his companions. 2 Cor. 10.12. They compare themselves with themselves, and measure themselves by themselves. He that hath but feried over to Amsterdam, conceits himselfe a great Traveller, among those that never smelt other than their owne smoake. How ploud is a vaine foole of a strange language! apt to thinke all the rest Idiots, that understand not his Spanish or Italian! Audax [Inscitia]: none so bold as the blind.
Thou that thinkest thy selfe charitable and just, compare thy selfe with Zaccheus after thy fourefold restitution, hast thou given halfe thy goods to the poore? Thou that holdest thy selfe zealous in a cold generation, consider David: The zeale of thy house hath eaten me up. Thou that art humble, meditate on Paul, yielding to them that hated him. That art sober, thinke of the Rechabites: that chast, looke upon Ioseph in his temptation by so great a Lady. The Pigmeys wonder at his stature, whom we esteeme a dwarfe. Doe not looke upon the profane, to admire thy owne holinesse: but on the Iust, to condemne thy owne unrighteousnesse. Rurall people admire and even adore a Lady, that never saw the Queene. When the Indians first saw the Spaniards. they held them faire and goodly creatures. But bleeding under their cruelties, and beholding other from more cold and temperate climates, of fairer [complexions] and kinder dispositions; they tooke these last for Angels. We that have prized our selves by those below us, let us now value our selves by those above us: then all our pride will turne into shame, and we shall blush for our idle glory. Lord, if they that had their faults be more righteous than we; what are we in respect of thee that hast none? Give us all grace to bee more righteous, and when wee have done all wee can, pardon our great unrighteousnesse in Iesus Christ.
5 There is an Operative righteousnesse, and this may be taken either strictly or largely.
Strictly, it is equity: he that deales truly withall, without respect of persons, is a just man. And he that is not just in his conversing and commersing with men, will hardly be found righteous with God. This is not onely to render what the Law requires, but even what a rectified conscience requires. As for instance; to bury the dead, this is not an action of charitie only, but of equity. Funeralls are called Iusta, because they be as just to the dead, as meate is to the living. So to feed the poore: Paul calls Almes, Righteousnesse. Prov. 3.27. With-hold not thy good from the owners thereof. They are the owners of thy superfluities, and it is just to give every man his owne. When thou doest thine almes; diverse copies read, Cum facias Iustitiam, Matth. 6.3. when thou doest thy righteousnesse: so Eusebius reports it. Almes is thy Iustice; If not Debitum proprietatis, yet Charitatis: and he that denyeth this, is an unjust man. That ministers doe preach, it is Iustice, even due debt. Rom. 1.14. Ver. 18. I am a debter to the Grecians, &c. There is a woe to them that with-hold the truth in unrighteousnesse. Yet thus unrighteous is the Church of Rome, to with-hold the Scriptures, and obtrude Traditions: as men put out the cleare candle, to light themselves to bed with the stinking snuffe.
To helpe forward the truth is but Iustice: it is the office, albeit also the honour of good men to be Gods fellow helpers. Iudg. 5.23. Curse yee Meroz: Why? because it did hurt the Lord? No, but because it did not helpe the Lord in the day of battell. This question will one day be asked, when didst thou helpe the truth? Every man by prayer helpes the hand of Moses. He that does not helpe forward the building of CHRIST, is unjust: and they that doe helpe it even in the meanest degree, shall have part of the reward. 1 Sam. 30.24. As David would have the prey shared even among them that kept the stuffe; they helped.
In contracts to faile willingly, is to be unjust. An oath or solemne promise is no sooner made on earth, than registred in heaven. Indeed In malis non est malum [rescindere] fidem: bad promises are better broken than kept. As David in breaking of his vow concerning Nabal, was not unjust: and if Herod had done so for Iohn Bap. he had beene more righteous. Yea, a just man will keepe his oath with a very theefe, a compelled oath about pecuniary matters; but not when a sinne or mischiefe followes. To give every man his due, this is just. A young Merchant being to chuse him a partner, by his mothers advice, at convenient time gave to one a Pomegranate: the receiver cutting it in two, kept the lesse moitie to himselfe, and returned the Merchant the greater halfe. He gave the like to another; and he dividing it, gave him backe the lesse part, keeping the greater to himselfe. He thus tryed a third; and he cutting it into equall halfes, tooke the one himselfe, and gave him the other. This last was determined by his mother, to be the fittest man to make his partner. So young Cyrus being shewed by his School-master, a great man with a little robe, and little man with a great robe; and having both the garments put into his hands to distribute: he disposed the greater to the greater, and the lesse to the lesse. His Master replied; this was just in case of decencie, but unjust in case of equity: for he was to have given every man his owne.
But if this be an argument of Iustice, Lord, where shall we finde a just man? [Psal]. 12.1. Helpe Lord, for the righteous man faileth: time to cry, Helpe LORD. Take cresset light, and search narrowly all about Ierusalem, I had almost said, London. And find one that doth Iustice: Ierem. 5.1. scarce a just man in this whole Citie. is to pay Tythes, to be just? O that just man is a miracle! Ignorant people on all occasions say of their Minister, I wonder he does not preach. They esteeme it a matter, before it comes, of no labour: and when it comes of no thankes. Yet, who challengeth his owne heart, of knowne unrighteousnesse, and confesseth, how unjust have I beene in defrauding God and his Church? will the Lord be so liberall to give us the best of things, eternall life; that grudgeth him the worst of things, temporall trash? Or, that the Gospell should save our soules, which it promiseth: when we with-hold from it those trifles it requireth? Or, that God will not pinch them of spirituals, that pinch him of temporals? Will a man shut a bird fast into a cage, give her no meate, and yet bid her sing? Yet is this too universall an unrighteousnesse, and thus unjust are we. But let men read and tremble; Rev. 22.11. If any man (notwithstanding these premonitions) will be unjust, let him be unjust still. The Lord with his infinite mercy swallow up this unrighteousnesse, that this infinite unrighteousnesse swallow not up this Citie.
Largely; 1 Ioh. 3.7. He that doth righteousnesse, is righteous. The scope of whose life and actions is devoted to goodnesse; not without infirmity, but without irregularity. The best traveller may stumble in his journey; yet have his eye observant and his foote constant on his way. The interposition of some cloudes doth not frustrate the regular motion of the Sun. And trees haue more life at the roote, than at all times appeares in the branches. Notwithstanding some transient distempers, the Psal. 119.80. heart may be sound and upright. Some gravell will stick on the toes, even when the Bath of justification hath washed our soules. We are not perfectly just, except by anticipation, assuming the name before we possesse the thing. We are now the sonnes of God: August. quid hoc est? Sumus, & non sumus; we are, and we are not: sumus in spe, [nondum] in re: we are in hope, we shall be indeed.
There may be a time when this justice is not so operative, which yet shall not condemne us for unjust. The world is ever taxing the least fault in the best man: every man is borne a Cain; envying that good in another, which he wants in himselfe. They blame some ill in the Saints, not because they are evill, but because in respect of themselves they are too good. One imaginary cloud in a just man, shall in their censure darken all the stars of his graces. The smallest spot in his face, shall excuse all the sores and ulcers in their bodies. But it is not so with God: he value men, Quomodo semper vadunt, non quomodo semel cadunt: respecting vitae communem cúrsum, rather than involuntarium currentis casum. Nor is his saving grace so fickle a thing, to be lost by every weakenesse. Cant. 6.2. Hee goes into his Garden, to eate the fruits, and gather the flowers: not like these buzzing Dorres, that flye over all these to a dunghill.
But now if we will be righteous, let us doe it, and shew our justice by our practise. The title of Righteous is often ill bestowed upon men: as the mistaking woman attributed to the blessed Virgins Luk. 11.27. Wombe and dugs, that happinesse which belonged to her faith. Or, as silly rurall people salute a meane Gentlewoman in brave clothes, If it like your Lady-ship. Or, flattering Pamphleters ascribe to your looser Patrons, noble and meriting titles. Truth cals him Iust that is so. God ordained light for the eyes, language for the eares, the aire for respiration, but righteousnesse for all parts. That the minde should thinke nothing but righteousnesse, the tongue speake, August. the hand doe, nothing but righteousnesse. But alasse; Aliud defiderium [cordis], aliud desiderium carnis. There be reluctant motions in the heart, yet De•••e cordis, in the heart of my heart, I serve the Lord. Bare theory may come neare righteousnesse, onely practise apprehends it. To whom is that Enge at the great Day, but to the Doer? Well done good servant, that is the forme. Not the barren and dead habite, but the living and fruitfull exercises of Iustice, shall have happinesse. Rightly, a man knowes no more than he practises. It is said of Christ that he 2 Cor. 5.21. knew no sin, because he did no sinne: in that sense, he knowes no good, that doth no good. One said of the Iesuites, that abroad call themselves Apostles; the old Apostles left earth to earthly men, shewed others, and got heaven themselves: we are more [beholding] to our new ones, they shew us heaven and leave it for us to purchase; and in the meane time coozen us of earth and worldly possessions. It is as fearefully true of those that point others the way to heaven by a righteous life, and will not move a foote in that path themselves. The Saints are all said to have white garments: the robe of Iustice that is not white, is not right: it must bee visible to men, that it may be acceptable to God.
3 I come to the exceptions against Lots Iustice: the Scripture notes six great faults in this good man: three principall, and three lesse principall.
1 His contention with Gen. 13.7. Abraham, his Vncle, elder and better. Before they grew rich, they dwelt lovingly together; poverty confirmed their society. When neither want, nor weary journeyes, nor strange Countries could part; wealth divides. How poore a good was their opulency, in respect of their company and fraternall love! Many an one is a loser by his gaines; and findes that which multiplies his outward estate, to abate his inward. Who will esteeme those things good, that make us worse? Abraham is the Vncle and worthier, Lot the Nephew and younger: yet is Abraham first in the deprecation of strife. I pray thee, &c. But he holds it no disparagement to begin the treaty of peace. He that is the son of Abraham will seeke to win by love, not to force by power.
It had bin Lots duty to offer, rather than to chuse, to yeeld than contend; yet Abraham offers the choice to Lot. Take the left hand, or the right. Ver. 9. From whence saith one, the custome grew in parting an Inheritance, Vt major dividat, minor eligat, Rupert. [that] the elder should divide the younger choose. Lot takes it, but marke the event: Lot was crossed in his election, Abraham blessed in his resignation. Never did man in desire of peace yeeld of his owne right, that God suffered to be a loser by it. Lot as he thought chose the best ground, the goodly plaines of Iordan: but while hee respects the goodnesse of the soile, and not the badnesse of the people, he smarts for his choice, and is soone carried away captive. Abraham content with the worse, hath a large amends. Lift up thine eyes, looke East, West, North, and South: Ver. 25. and all the land thou seest, I will give unto thee and to thy seed for ever. Let us not desire to be our owne carvers for this world: it is our surest happinesse without ambition or avarice, to rest at Gods finding.
