ABRAHAM SUTE FOR SODOM. A Sermon Preached at Paul's Cr●sse the 25 of AUGUST. 1611. By ROBERT MILLES, Preacher of Gedny fen, and Sutton St. edmond's in Holland Lincolnshire LONDON Printed by William Hall for Matthew Law, and are to be sold at his Shop in Paul's Church yard at the sign of the Fox. 1612. TO THE RIGHT Worshipful Sir WILLIAM WELBY, Knight of the Honourable order of the BATH, felicity in this life, and salvation in the next. AS the Apostle to the elect Lady and her children whom he loved in the truth: 2. joh. 1. So in singleness of the same spirit (Right Worshipful) I consecrate unto you this spiritual gift and plain discourse, which as an adiutor (rather than an auditor) in my proceed, you viva voce lately heard delivered. Cantare in foro was a Roman absurdity; and when a man speaketh wisely but once in his life, he must presently be in Print, dixit insipies. Such spiteful spirits are consuming Rachel's at Leahs pregnancy: Gen. 30. Egyptian flies in Israel's fatness: Exod. 1.12. muttering saul's at David's success: 1. Sam 18.8. reproachful Amaziah's at Amos industry: Amos 7.12. and such as, Cum sua non edunt, carpunt aliena, let them either commend or amend, approve or publish meum or suum. The Orator spoke better than these men do, Omnis nostra cura debet in hoc versari semper, sipossumus, ut boni aliquid efficiamus: sin minùs, ut certè nihil mali. All the good I can in this regard is, by Scire meum, ut sciat alter, and for sinister censure I answer with the Prophet: Esay 49.4. My judgement is with the Lord, and my work with my God. It is fathered of Saint Hierome, Secaesum flagellis ad tribunal Dei, that he was whipped before God's seat for his incessant reading of human Authors: and that he was accused there, quod Ciceronianus, non Christianus foret, and therefore he made a vow utterly to abjure them. And in this age of vanity, wherein profane pamphlets are as dainty novelties, as Apes and Peacocks were in salomon's days from Cilicia: 1. Kin. 10.22 what can better beseem Christians, then to read sacred History, and to meditate in that, which tendeth to edification, Rom. 15.2. in eodem prato lepurem, lacertum, florem reperias: & if perhaps cynical Alexander by cumical curiosity out of Sampsons' dead Lion extract poison, judg. 14.14. yet a well affected Apollos will find food and sweetness. Sith importunity hath prevailed with me among others spectare, & spectari, I commend this labour (Right Worshipful) to your acceptance and protection, which if you shall please to patronize now floating like a poor Hollander in an Ark of reed in this Sea of glass, Apoc. 15.2. and injuriously handled by profane Philistines; Tu patronus eris, quando maiora canemus. Your Worships in all integrity duly devoted, Robert Milles. Abraham's suit for Sodom. GENESIS 18.32. I will not destroy it for tens sake. RIght Honourable, right Worshipful, and blessed beloved: Ignis non melius quam igne, & amor amore accenditur: As the flame is continued by fire, so friendship by reciprocal amity, saith Ambrose. And this was seen and observed in GOD himself, 1 joh. 4.10. the first friend and lover of mankind, towards his servant Abraham the father of the faithful. For as God did manifest his professed love by manifold promises to him, and daily conference with him; So Abraham again repaid God (lege talionis as it were) for requital, obedience, sacrifice, praise, and prayers, so that both their affections mutually were revived and preserved by such friendly means, even as fire is maintained by fuel. Among sundry signs of God's favour toward Abraham, God was never more familiar with him then in this Dialogue, and neighbourly parlce, betwixt them two in behalf of the Sodomites. For when God purposed in his secret and sacred wisdom to destroy the City of Sodom, (whose sins cried for vengeance from heaven) he first after the manner of men paused on the matter, and was loath to do it, before he had taken the advise of a friend, or before he made Abraham (whom the Apostle termeth God's friend) privy to his purpose: jam. 2.23. Shall I hide from Abraham that which I do? Vers. 17. Hereupon Abraham assured of God's love, began to argue, and to reason the case with God, and often craving pardon for his boldness, he told the Lord, that it stood not with his justice and credit (who is high Lord chief justice of the whole world) to destroy the righteous with the wicked: and therefore desired him if there could be found fifty good men in the City, to spare it for their sake: which God of his mercy, wherewith he always tempereth his judgements, favourably granted, and easily yielded unto. Abraham, straightway goeth with a privy search through the City of Sodom, and at last after much labour lost, he returned to God with a non est inventus: and then after the manner of courtly Petitioners, Qui timidè rogat, negare docet: He that asketh faintly teacheth how to be denied flatly, as Seneca speaketh. Abraham proceeded further, and still (under correction for his presumption) he obtained from God a writ ad melius inquirendum, and then he falleth from fifty to five and forty, then to forty, so to thirty, nay, to twenty: and at last remembering, that God would not the death of a sinner, Ezek. 18.23. he urgeth him with his promise, and now the sixth time he prayeth the Lord to spare Sodom, if it shall afford but ten righteous persons. And in these words God setteth down his rest, and final resolution, and bids Abraham take it for an answer, and so content himself: I will not destroy it for ten sake. So that my discourse at this time for your fairing (right Honourable, right Worshipful, and blessed Brethren) may be called Abraham's suit for Sodom, wherein for method and memory sake I will tie myself to three parties, which shall stand in stead of three parts. First, in God his slowness, in executing judgement, and punishing sin. Secondly, in Abraham, the sympathy, and compassion of the godly for their brethren. Thirdly, in Sodom, wherein ten righteous persons could not be found, the small number of the faithful, and fewness of good men in the Church. Among all the names of God in the whole and holy Scripture, Drut. 32.6. Esay 63.16. Malac. 1.6. Matth. 23.9. 2. Cor. 6.18. 1. Pet. 1.17. there is one more familiar, comfortable, and delightsome to his children, than all the rest, and that is the name of Father, which he most commonly practiseth in nature. For as affectionate fathers, and indulgent parents in correcting their children give an admonition before hand, (rebuke goes before the rod, and a warning before the whipping:) So it pleaseth our heavenly Father in executing due punishment for our sins, to give us a caveat before his capias, and always to warn us, before he wound us. Gen. 6. Thus did he deal fatherly with the first world, to whom he granted above an hundred years, space for repentance, whilst that Noah, (whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herald or Preacher of righteousness) was composing the Ark for security of the world's remainder. 2. Pet. 2.5. Thus dealt God with populous Niniveh, and would not suffer sleepy-headed jonas to rest, jona. 3.1. until he had proclaimed his embassage in the streets. Thus did the Messiah Christ show himself a father to jerusalem, Mat. 23.37. who would often have gathered them together, and saved them, but they would nor. Yea, thus long did God forbear the City of Sodom, and daily forewarned them by righteous Lot, 2. Pet. 2.7. whose soul was continually grieved at their uncleaneness, and duly presaged their overthrow. It is memorable of Bias a judge of Greece, that he never gave sentence of death upon any on the bench but he sorrowed, and shed tears. And such a tender-hearted judge is God himself in punishing sinners, as that nothing grieveth him more, then to condemn a sinner, or to cast away a man by death: which the Prophet considering, said, God punisheth not with his heart. Lanent. 3.32 And the Wiseman layeth forth God's unwillingness to correct, as plainly, Sapient. 12.12. Thou chastnest them measurably that go wrong, and warnest them by putting them in remembrance of the thing wherein they have offended, that leaving wickedness, they may believe in thee. The sweetest lesson, 2. Sam. 23.1. that ever David. Israel's sweet Singer either felt or sung at any time voluntary on his Harp and tenstringed instrument, Psal. 16.15.103.8. it was of God's mercy, all his descant was of God's patience, and the foot and burden of all his Psalms is nothing else but of God's long-suffering, the kindness of the Lord: his mercy is over all his works, and the mercy of the Lord endureth for ever. Yea, further to show you how loath and unwilling God is in punishing sin, the Prophet resembleth the Lord to an Archer, Psal. 7.12. which bendeth his bow, unlocketh his quiver, and rubbeth beth his shafts before he shoot. And to a man of war, which stretcheth himself, flourisheth with his weapons, travazeth his ground, and whetteth his sword before he strike. Theodosius the Emperor was so merciful, as that he always gave ten days liberty to the enemy for deliberation, before he would show any extremity. And as kind a Captain was he, who in besieging any City first used to display a white ensign, next day a black banner, and at last (if they would not yield) red colours in sign of blood, fire and sword. O Blessed beloved, and Christian Citizens, far more pitiful is the Lord of hosts towards sinners, long suffering, great in mercy, and repenting for evil, Icel. 2.13. as the Prophet speaketh: and He is the God of Peace, and not of dissension; 1. Cor. 14.33. and such is his lenity in judgement, as he is loath to pluck his hand out of his bosom, first offering composition, and a peaceable truce to the sinful, and always soundeth a friendly parley of mercy, before his fearful alarm of judgement; and hence the Apostle truly calleth him, The God of patience and consolation. Rom. 15.5. Cant. 1.3. Hugo upon these words, Trahe me, Draw me, saith, That God draweth men unto himself, Aut terrendo minis, caedendo flagellis, aut blandiendo beneficijs, i Either by terrifying us by menaces, ●ourging us by judgements, or wooing us by benefits; so that GOD neglecteth no opportunity, and useth all means possible to reclaim sinners, and to winsoules. And herewith he sometimes upbraided I srael: 〈◊〉 11.4. I led them with cords of a man, Zach. 11.7. even with bonds of love. The Prophet Zacharie in laying forth God's delay in execution of his judgements, secondeth him, whether the Prophet bringeth in God in the person, habit & shape of a Shepherd, which leadeth his flock with two several staves, of sundry names, and divers properties: Nognam, and Chobelim, iucunditatem, & dissipantes, and as our translation hath it, Beauty, and Bonds. So that God's chief staff is Beauty, enamuled with rich jewels of mercy, and set with precious pearls of blessings, Num. 17.8. fairer than Aaron's rod flourishing with blossoms, and loaden with ripe almonds. And this sheephook God first holdeth up in sign of mercy, and favour, and pity towards sinners, and hereunto alludeth the Kingly Prophet and Prophetical Shepherd, Psal. 80.1. Pascens I sraelausculta, ducens tanquam pecus joseph. Thou which feedest Israel hear, leading joseph as a Sheep. Now when this staff of Beauty bears no sway, nor that we will not be ruled by this golden Sceptre of Beauty, than God breaketh it in his fury, as Moses did the Tables of stone, Exed. 32.19. and betaketh him to his other staff Bonds; and this is grievous, It is a fearful thing to fall into the hands of the Lord. Heb. 10.31. And all this is nothing else but to manifest, how God delighteth in mercy, and how loath he is at all times to execute judgement. Thus God here dealt with Sodom, who would not in any wise destroy it, if among many thousands he could have had but his tithe, ten righteous persons, I will not destroy it for ten sake. But what shall I stand to display the patience, longanimity, and suffering forbearance of the Lord towards the first age, Ninivy, jerusalem, or Sodom? Have these places tasted, and seen the goodness of the Lord above all others? Shall we with the heart-burning Israelites murmur and complain: Exed. 17.7. Num Dominus in medio, an non? Have not we tasted, nay, have not we surfeited of the Lords mercy, and long suffering? O blessed beloved and Christian Citizens, even this our Israel wherein we live, this Canaan, which we inhabit, God in his patience and compassion hath had as vigilant an eye over it, Deut. 11.12. as ever he had over the holy land from the beginning of the year unto the end thereof, and in respect of that favourable aspect, wherewith God hath always, beheld, and upheld this Land, and this people. I may say of it, as Silvius doth of Rhodes, Semper in sole sita est Rhodos, The glorious sunshine of God's love, the comfortable beams of his blessings, and the forceable reflection of his mercies have continually been transplendent through this region, and have overshadowed this land, as the Cherubins the mercy-seat, as with this Island, Exed. 25.28. Psal. 147. 2● He hath not dealt so with every nation. Nay, even this new Jerusalem, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole world, Lament. 1.1. great among Nations, and Princess among Provinces, no place more than this City, hath in all treasons, conspiracies, insurrections, plagues, and other judgements been so much forborn, gently forewarned and measurably punished, that when the Lord God had as just a quarrel against it, as ever he had against Sodom, yet he never destroyed it, so that this people may sing with the Prophet this encomiasticke of God's mercy, It is the land mercy, jere. 3.22. that we are not consumed, because his compassions fail not. And all this while that I speak of nothing else but the mercy of God, this is a doctrine I know, That maketh up the mouth of a worldling: O this sweet lovesong of Gods long suffering, is a fit of music fitting a careless carnalist, and to a dissolute liver it is like Mercury's still pipe, which played Argus his hundred eyes asleep at once. Yea, the whole world now adays dreams on mercy, loveth to hear of mercy, hopeth of mercy, presumeth on mercy, wholly groundeth on mercy, and hereby abuse all God's mercy, and because God is so patiented, and merciful, they presume thereof, and make too hold with God, tempting and provoking him by continual breach of his law, according to that of the Wiseman, Because ill works are not presently punished, men fearless commit mischief. Thus Adam not seeing Eva presently to die, stood a long time in a quandary, & inter precem mulieris & praeceptum creatoris, as Bernard speaketh, betwixt his Wife's demand, and his Creator's command, at last thinking GOD'S word wind, jere. 17.15. resolved, and did eat. Thus Israel gibed and jested at God's threatenings by his Prophets: a ich debar Ichova, iabo na, where is the word of the Lord? let it come now. Thus the Psalmist inferreth the profane abuses of God's mercy: Quomodo scivit Deus? Psal. 73.11. Est scientia in excelso? i. How came God to the knowledge of this? Is there knowledge in him above? And this contempt of God's judgements thundered out of his word, and this abuse of God's forbearance in not destroying stroying, it was that cry which pierced the heavens from Sodom. Now then to dash the mirth of Mercy-men (which are the merry-men of the world) and to tell them what they are to hold unto, for their presumption of mercy, abuse of God's patience, and delay of repentance: who, though they live never so dissolutely, as though there were neither Heaven nor Hell, God, nor Diucll, yet if they may have but one hour to repent, they ask no more, they are safe, and assure themselves of salvation, if on their deathbeds they have but strength and liberty to breath out a poor peccavi, and cry GOD mercy: Vox Diaboli non hominis, The voice of a Devil, not of a man. Of all spiritual graces, and gifts of God, Repentance is the greatest, which he daily offereth, and when he seethe both his mercy and repentance to be scorned, and grow in contempt, that we still live in sin, never leave sin, until we be ready to die in sin: what mercy can such a wretch expect at his death, who hath abused God's mercy all his life? And what kind of repentance call ye that, when, if he might have lived any longer, would never have dreamt of repentance? Exed. 16.28. It falleth out with God's mercy, as with Manna, which God commanded to be gathered early in the morning, and reserved too long became corrupt. So the true and heavenly Manna, the Mercy of God, it is sweetest, when it is gathered and apprehended in the golden morning of a man's youth, but when it is sought in the evening, Eccle. 12.1. in a man's dotage, and at a man's death, when a man is weakest, and not able to employ either hand, eye, ear, or tongue, Psal. 135.17. like an Idol. O this is a dangerous gathering of Manna, and an unseasonable seeking of mercy, and to such Augustine giveth a cold comfort: Maledictus, qui offert florem iwentutis suae Diabolo, & faecem senectutis Deo reseruat. i. Cursed is he, who offereth the prime of his youth to the Devil, and reserveth the corrupt dregs of his old age for God. Gregory upon the watches mentioned inthe Gospel, saith, Matth. 24.25. that there be three watches in a man's whole life, wherein it behoveth him to be careful, and as a wakeful and wary watchman to keep his watch. The first is Childhood, the second Youth, and the last Old age: So that he which remissly passeth over his Childhood, let him be more careful of his watch in Youth: and if he pass his Youth over his head dissolutely, let him in any case look to his last watch of Old age. Nam quos diù, ut convertantur, tolerat; non conversos duriùs damnat. i. Those whom God suffereth long in hope of their conversion, he condemneth more grievously not being converted: And therefore the holy Ghost giveth a short day, Hodiè si vocem eius audierîtis, Psal. 95.7. To day if ye will hear his voice. This is the cause, why many and most rich men make bad and uncomfortable ends, and die so disquietly, Luke 2.29. Gen. 49.33. that with old Simeon, they depart not in peace, and with jacob, they pluck not their feet up into the bed, for that, as Bion speaeth, a dissolute life maketh a desperate end. And surely for further verity herein, I could yet never observe in my private experience, (which hath been somewhat more than ordinary in these cases) that a worldly man, the man of earth, Psal. 10.20. a morrow repenter, or a mercymocker, who in his life hath chiefly followed the world, and the pleasures and profits thereof, ever made good end, or desired to be dissolved, but like Tantalus in hell (Auido fugaces captantem ore cibos) tortured, not to taste of meat, ready to fall in his mouth. Such at their ends, when they purposed to repent, had no mind, no joy, nor power to repent, and when they presumed of mercy, they perished in misery: which the Wiseman in his observance complaineth of, and lamenteth: O Mors, quàm amara est tui memoria homini pacificè viventi in his, Eccle. 41.1. quae sunt cius? O Death, how bitter is thy sting to a man that liveth securely in his substance? So then for this point of delaying or rather decaying repentance, and abuse of mercy, I am of Bernard's mind, that among infinite delaiers hardly one is saved and of Hieromes opinion, that such livers seldom or never make a good end. Let then such as live desperately without fear of judgement, and yet die presumptuous of mercy, be packing with this mittimus, made by the prudent Counsellor, Say not, Eccle. 9.6. the mercy of the Lord is great, he shall put away the multitude of my sins: For mercy and wrath make haste with him, and his indignation shall rest upon sinners: and as it followeth in the seventh verse, Put not off from day to day, for suddenly shall his wrath break forth, and when thou art without care and secure, thou shalt be destroyed. Let Sodomes' destruction then become our instruction, and let it be a fearful Foelix quem faciunt, unto all those that fear not judgements threatened, abuse mercy offered, and defer repentance till the last cast. julius Caesar, the founder of your Milo, and tower of Shechem (Christian Citizens) gave the Snail in his Ensign, with this Motto, Lentè festinandum, Softly and fafely: And God's poesy, although it be Tardus ad iram, Slow to wrath: and that with Qu. Fabius the Roman, Cunctando restituit rem, although God be long in coming, and flow in doing, and march fair and easy in punishing sin, yet at last, when God can forbear no longer, nor endure our indignities, nor brook our contempt of his honourable mercies, 2. Reg. 9.20. then like jehu the soon of Nimshi, he marcheth furiously, and at once he payeth us home for all: Icre. 10.24. and against this let every good man pray, O Lord correct me, but with judgement, not in thine anger, lest thou bring me to nothing. Furthermore, it resteth yet, (and that appertinently) to consider, why God especially singled out Sodom, and chief bend his force against it, and wherein Sodom sinned above all other places beside, in so much that Sodom is famous, or rather infamous in the course of Scripture. First, the people are said to be Cattaim ladonai meod, valdè, peccatores coram domino: Gen. 13.13. and again, Deut. 32.32. The jews vine is like the vine of Sodom and Gomorrah: and again, They declare their sins, as Sodom: Esay 39 and again, The iniquity of my daughter jerusalem is greater than Sodom: Lamen. 3.6. and again, Contemners of the Gospel shall have easier judgement, than Sodom: Matth. 10.15. and again, Sodom and the Cities there about were wicked, 2. Pet. 2.6. Jude 7. and made examples for ungodly livers. Let us then take a glance, if not a survey of Sodoms' sins, and see what they were, for which God destroyed them. The Spirit of God maketh no long beaderowle of them, but abstracteth them, and like sour Coach-horses which draw the Chariot of iniquity, yoaketh them thus. Ezekiel 16.49. Pride, Fullness of bread, Idleness, Contempt of the poor, this was the iniquity of thy Sister Sodom. What, were here all Sodoms' sins, and all that God could object against it, or charge Sodom withal? Under this number of four, their manifold sins are inferred, as For three transgressious of Damascus, and for four, For three transgressions of Tyrus, Amos 1.3. and for four: For three transgressions of Moab, and for four, whereby a multitude is meant. And as Leah called her first child Gad Bagad, a company cometh, Gen. 30.11. presaging her increase of issue, so these four mother sins and capital vices of Sodom had many fellows, many followers and partners, like traitorous Absalon and Achitophel, 2. Sam. 15.12. which by their flattery drew many men's hearts after them. The first sin of Sodom like to Pharaohs desperate fore-horse, Exed. 14.23. which set first foot in the Sea, it is Pride, which always loveth superiority and priority. If there were scutcheon times seven deadly sins, Pride would be first. Pride affecteth principality. Pride will have the highest room, and Pride is here placed first, as Vriah by David in the forefront of the battle. 2. Sam. 11.15. And worthily hath Pride pre-eminence, for it was the first sin which usurped heaven, intruded itself into Paradise, and hath now like conquering Alexander overrun the whole world. Superbia in caelo nata est, sed velut immemor, qua via cecidit, illàc nunquam redire potuit, Pride, saith Hugo, was bread in heaven, but could never yet call to mind which way it fell, nor find the way thither again. And the Wiseman saith more, Eccle. 10.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Pride is the beginning of sin. Since the fall of our great beldame Eva, Pride is held the woman's sin. and posted off to her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to the weakest vessel. If therefore women would see themselves and their pride in a glass, 1. Pet. 3.7. I refer them to the Prophet's Crystal, (it may be called the woman's Chapter) where God threateneth, and crieth out against all the newfangled toys, Esay 3.16. infinite fashions, and disguised garments of that sex, whereby their Pride, as the Tavern by the Yuy-bush is descried for Sodomitical. And for proud men otherwise in heart, which will be aut Caesares, aut nulli, commanders, or no body; like to Saul, higher than any of the people by head and shoulders: 1. Sam. 9.2. the Apostle stoppeth their mouths strangely, God resisteth the proud. 1 ames 4.6. To this purpose it is memorable how the ancient Romans portraitured Pride like the Devil, with a triple Crown on his head. On the first was engraven Transcendo: on the second Non obedio: on the third, Perturbo. A proud man first aimeth at a high place of authority, than he makes laws and keeps none, but liveth as he listeth, and at last perturbat omnia Davus, there is no quiet, no peace, where he dwells, nothing but trouble and discontent. They that never saw a Pope, behold this picture, and you shall hardly know whether he be a Sodomite or a Devil. In a word, I will say no more of a proud man, than Innocentius will swear for me, Omnis ferè vitiosus diligit sibi similem, solus superbus odit superbum: Whereas among other sins the drunkard loves his fellow, the thief his partner, and the adulterer his consort: yet one proud man (if too be neighbours) never brooketh the other, but like Eteocles and Polynices' smoke, their breath is odious pro & contrà. So that this proud sin, and sin of pride, it brought with it envy, malice, hatred, wrath, discord, suits, quarrels, and breach of brotherly love. The second sin of Sodom, is Fullness of Bread, a sin, whereof God gave Israel warning aforehand, that when they should come into the promised land of Canaan; Deut. 6.11 and there had glutted themselves, and were full, then beware, lest thou forget thy Lord, etc. This was baltazar's sin who at his riotous banquet, in excess of wine, amongst his Princes, wives and concubines; forgot the Lord so far, Dan. 5.6. as God's finger chalked his folly on the walls. In this fullness sinned churlish Nabal, 1. Sam. 25.11. in forgetfulness of poor David and his tired followers. And in this fullness perished the giuttonous belly-god in the Gospel, who would rather choke with the crust, Luke 16.21. then hunger-bitten Lazarus should have the crumbs. O I fear me, Blessed Brethren that we have in these days many Sodomites, boon companions, and sensual good fellows, quite drowned and overwhelmed in this sin of fullness of bread and drink. These are those beasts, 1. Cor. 15.32. with whom the Apostle encountered at Ephesus after the manner of men, whose chief school point was this, Let us eat and drink, for to morrow we shall die. Against these gormandizing Epicures God grieveth, and denounceth a woe, that eat the lambs of the flock, and calves out of the stall, drink wine in bowls, and anoint themselves very costly, But no man saith he is sorry for the affliction of joseph. Amos 6.6. And let me the unworthy messenger of God aggravate my Lord and masters complaint and continue with homely Amos a just exclamation against luxurious drinkers, and insatiable sponges, who see, that a great and small cup can be but filled to the brim: and yet they themselves enforce their own vessels, and carcases to overflow, and with the superfluity of their fullness drown themselves not only in drink, but in a flood of wickedness. O what an horrible shame is it in Israel, when through simple snuffs of strong drink, and pure wine, many flowers of chambers, and pavements in houses are more moist & slippery, than the channels in your streets? Is not this also a sin of Sodom, when the surfeiting reversion of fat trenchers shall be cast under the table to dogs? Christ who for our sakes often was an hungered never did it, utterly misliked it, and expressly forbade it, and Dives his dogs chose rather to feed on Lazarus his sores, Matth. 7.6. Luke: 16.21. then of such sinful diet. Right honourable, right worshipful, and Religious Citizens, Acts 26.2. I will confess with the Apostle, and think myself happy, that I speak this day before them, who have knowledge of Customs and laws, and therefore I beseech you to hear me patiently. Among all political laws of the Persians, (which till this day are famous for their certainty, there never was any more profitable either to God's Church, or the common wealth, then that of King Ahashuerosh, observed specially in his own Court for order of drinking, Ester. 1.8. when none might compel another to drink, but at every man's pleasure under pain of displeasure. And not unworthy is Plato reported for divine, who forgot not this among his constitutions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no man to drink to another. But we like swilling and swelling Sodomites, drink till our bellies break in the midst, as judas did: Act. 1.18. drink with Bohemoth, that can draw up jordan into his mouth, job. 40.18. taketh it with his eyes, and thrusteth his nose thorough, whatsoever meeteth him, and ten times worse than beasts that drink for necessity, we by only drinking, metamorphize ourselves into beasts. As excellently, as truly said he, Nos coelum terraemiseemus, We mingle heaven and earth together, that is, the herbs and fruits of the earth, all variety of fish in the waters, all the fowls of the air, all the strong wines, odours, and spicery procreate by the fire we congest, and heap into a dunghill belly, and all little enough, and thus we sin with our Sister Sodom in fullness. Hear then (to shut up this point) the divine meditation of abstinent Augustine, Illud ante omnia rogo, & per tremendum diem judicij vos adiuro, etc. Brethren, saith he, I entreat you one thing above all the rest, and thereunto I adjure you by the dreadful day of judgement, that as often as ye feast one another, ye would banish one custom out of your banquets, even as the devils poison, namely, when as men meet, they use to drink either voluntary, or urged, grandi menura, sine mensura, i. in great measure, without measure: because this use hath hitherto remained by tradition from Pagans and the Heathen, and therefore beseemeth not a servant of jesus Christ. And this sin of fullness it engendered riot, drunkenness, whoredom, and forgetfulness both of God and man. Next, followeth Idleness, scelere ante alios immanior omnes, as bad as the worst, and worse than the rest. That Idleness is no small sin, observe from the Creation, and ye shall find, that the Creator placed not Adam in Eden as an idle surveyor, to stand gazing, or to walk up and down till he was weary but ad colendum, & custodiendum, to till it, Gene. 2.15. and keep it. And so far did God disallow idleness in the commonwealth of Israel, as he by an edict and prohibition forbade idle begging. In the Primitive Church, Deut. 15.2. this was a great matter, which Paul sound fault withal among his charge, We hear, that there are which walk among you inordinately, 2. Thes. 3.12. and work not at all: Them, that are such, we command and exhort you by the Lord jesus Christ, that they work with quietness, and eat their own bread: and to cut off such rotten members, he setteth down a penalty, He which will not work let him not eat. Blessed beloved, I cannot justly complain of this jerusalem, nor make your City Sister to Sodom, (God forbidden) for idleness, so might I incur Scandalum magnatum, and for my Vae vobis purchase a Coram nobis, this place being an open enemy to idleness, and far from Sodom in this sin especially. Why? here are the adventurous Merchants of tire and Sidon, which bring gold from Ophir, and Merchandise from Arabia. Hear is the curious hand of Hiram daily busied in expert work of brass. Here ye may hear melodious jubal praising God early and late on the musical instrument. Hear you may see the industrious labour of Tubal Cain in his iron work. Hear is painful Iabal, father of such as dwell in Tents, and buy cattle. Hear dwelleth laborious joseph, skilful in Architecture. Hear live Solomon's provident and prudent Aunts, which in Summer make provision for winter. And here be Pistrina socordiae, houses of correction for idleness, and as strict surveying Magistrates for punishment of idleness, as ever was hardhearted Pharaoh contrary to the Israelites. Notwithstanding Longae sunt Regum manus, that Magistrates have long arms, and many years: yet latet anguis in herba, when Moses was on the Mount, Exod. 32.19. Israel played the wanton: and even in this City (though not in the heart) yet in close back wings and obscure angles thereof, there be many nests full of idle birds, which the careful Magistrate seldom findeth out. Ignawm fucos pecus à praesepibus arcent, There is in the regiment of Bees an intrusive and troublesome Drone, which eateth up the sweet honey, for which the poor painful creatures have laboured for long before. And in the curious Beehive of this commonwealth there are four sort of idle Bees, much like the four Sects of Philosophers, which sometimes flourished in Athens, the Academic, Epicure, Peripatetique, and the Stoic. The first were greatly given to study and contemplation, and these are your idle gamesters, who are all night in speculation, devising new tricks, and inventing strange conveyance by Cards and Dice, which next day they put in practice. God saith, Gent. 3.19. In the sweat of thy face thou shalt eat thy bread, and these idle Bees live by the sweat of other men's brows, only by playing. 1. Sam. 17.49. David with one smooth stone out of his bag discomfited the whole host of the Philistines: And this idle Gamester with a blind bone out o● his juggling box, with the activity of a polypragmatical finger, can in one hour undo many a hopeful heir: I had almost said, many an honest Tradesman. Of the second Philosopher the Epicure, I spoke before in fullness of bread, and therefore I leave him to his pleasure, which is his Summum bonum. The third is the Peripatetic, who used to dispute walking, and in this order are Cunny-catchers, who like the Devil are always compassing the Earth, and still going up and down seeking whom they may devour. job. 2.2. 1. Pet. 5.8. These cunning Philosophers walk from Inn to Inn, from East to West, from Towrehill to Tyburn, (and there I leave them) and with Satan can turn themselves into an Angel of light, full of good words, and with judas embrace a man with a courtly boonecongee, and at parting cut a man's throat, and impoverish many a plain dealing country guest with cozenage in copartnership. The fourth idle Bee, or sect of Philosophers is the Stoic, who used to keep their acts and disputations standing. And these I call your mimical Comedians, and apish actors, who with Thraso thunder out sesquipedalia verba, a heap of inkhorn terms to the tenor of a poor Collier, and with a ridiculous Tu quoque move many a fool to laugh at their own follies. And further the licentious Poet and Player together are grown to such impudency, as with shameless Shemei, they teach Nobility, Knighthood, grave Matrons & civil citizens, and like Country dogs snatch at every passengers heels. Yea, Plays are grown now adays into such high request (Horresco referens) as that some profane persons affirm, they can learn as much both for example and edifying at a Play, as at a Sermon. O tempora, O mores, O times, O manners, tremble thou Earth, blush ye Heavens, and speak O head, if ever any Sodomite uttered such blasphemy within thy gates. Did the devil ever speak thus impiously in this conflict with the Archangel? Jude 9 To compare a jascivious Stage to this sacred Pulpit and oracle of truth? To compare a silken counterfeit to a Prophet, to God's Angel, to his Minister, to the distributer of God's heavenly mysteries? And to compare the idle and scurrile invention of an illiterate bricklayer, to the holy, pure, and powersull word of God, which is the food of our souls to eternal salvation? Lord, forgive them, they know not what they say. So that this Sodomitic all fin of idleness is hatched under her wings another brood neglect of God's word, disobedience to authority, theft, and the very nursery of sin. Now I come to the last and least sin of Sodom, Contempt of the poor, this cometh behind all the rest, ashamed to show itself, as the these hanging back from the bar. The infinite number of poor souls in this our iron age, their hard lodging at our barred gates, their continual clamours in our stopped ears, and their slender relief from our shut hands, are able to make me to fill this Sanctuary and holy place with nothing else but Echoes of Charity: Charity seemeth to be so hard among us, as though it were never heard of amongst us. Exod. 17.6. But as Moses with one stroke of his rod enforced water from the flinty rock, so my desire is, that the hearts and souls of the uncharitable, moved at this instant with my light touch of Charity, may hereafter extend and power forth fresh springs and streams of liberality. Of all good works which we do in this life (and they are not many) there is none more acceptable to the Almighty then works of mercy, whereunto Christ comfortably to encourage us in our charitable course, promiseth out of his free mercy an immortal Kingdom for reward. Matth. 25.3. Come ye blessed. And if rich men would ask me the high way to heaven, I would answer them as the son of God did the young man, Math. 19.21. Go and sell, and give to the poor. In speaking of Contempt of the poor, this sin of Sodom, I beseech you in a short exhortation only (right Honourable, right Worshipful, and beloved in the Lord) not to hear me, but the word of God, for I dare say with job, I am full of matter, job 32.18. and the spirit within me compelleth me. Demetrius' King of Macedon, in the siege of Rhodes, especially tendered and preserved the picture of Protogenes. And to rich men, such as contemn the poor, I present for their fairing an image or picture to carry with them into the Country, not to be hung in their Hals, or painted in their Parlours only, jere. 17.1. but to be imprinted with a pen of iron, or the point of a diamond in the table of their hearts: and this picture it is the emblem or portraiture of Charity, to put them in remembrance of the poor, Matth. 13.9. and Let him that hath an ear to hear, hear. A naked Child, with a merry Countenance, covered in a cloud, with a bloody heart in the right hand, giving honey to a Bee without wings. Now as Samson said to his guests, Unless ye had ploughed with my heifer ye could not have found out my riddle: So this mystery must have an interpreter, and the meaning is this. Charity is figured a Child, because the charitable aught to be humble, and courteous as a Child. Mat. 18.2. Chariy is pictured naked, for that Charity seeketh not her own. 1. Cor. 13.5. Charity looketh merrily with a pleasant countenance. 2. Cor. 9.7. God loveth a cheerful giver. Charity is covered with a cloud: Alms, Matth. 6.2. and works of mercy ought to be done privately without vainglory, or ostentation. Charity holdeth a bloody heart in the right hand. A good man is merciful and dareth, Psal. 112.5. and his heart always goeth and agreeth with his hand. Charity offereth honey to a Bee without wings, that is, relieveth and helpeth such poor, as for want of wings, for want of some limb, or member of their body, impotency and infirmity cannot labour for honey, cannot work for their living. And such a practitioner in Charity was that good and just man job, as himself (to the shame of our worldlings) confesseth: job. 29.12. I delivered the poor that cried, and fatherless, and him that had none to help him: I was eyes to the blind, and feet to the lame. O I fear me, that we have many that behold pictures, look one Caesar's picture their coin: but few that look on, or like this picture of Charity, Prou. 22.9. or have a good eye, that be charitable to the poor. Levit. 16. The Levitical Priest entered once a year into the holiest place: and the Romans noted such as once yearly entered not into their Templum Misericordiae. Thus deal our rich Cormorants in exercising Charity, they once by the year perhaps respect the poor; nay, once in their lives; like the Swine, which is profitable at his death, or with the Mole, which seethe only at her end, they at their deaths think they purchase heaven by a halfpenny dole, or a Christmas dinner. O blessed Brethren, and Christian Countrymen, to woo you from contempt of the poor, (for there is no comparison betwixt this charitable City, and the hard Country.) Remember this one thing, Manas pauperis est gazophylacium Christi, & quicquid pauper accipit, Christus acceptat. i. The poor man's hand is Christ's treasury, and look, what the poor receiveth, Christ accepteth. Is the poor man's hand Christ's treasury? Is the poor man's box his Exchequer? O I fear me, Christ hath a poor stock, an empty Chest full of thanks in the one end, and stuffed with God help thee in the other, but not a penny to supply necessity. james 2.16. Besides, and beyond all this to stir ye up to Charity, and to draw you from Sodoms' sin, contempt of the poor: I remember, that the Apostle specifieth three christian virtues or sisters, 1. Cor. 13.13. which all at once came down from heaven to get themselves husbands on earth among the sons of GOD Faith, Gene. 6.2. Hope and Charity. The elder sister Faith, sought her husband a great while, & found none to her liking, until at last she met and marched with Abraham, by whom she had many children, and since that time he is called the Father of the faithful. Rom. 4.16. Hope the younger sister went somewhat longer unsped, many cast an eye on Hope, and fed their fancies by Hope, but none could away to live only in Hope. At last comes David, and he without fear, distrust, or delay, contracteth himself, and marrieth with Hope: and she proved so sweet a spouse, and comfortable a wife unto him, and so faithful a helper in all his troubles, persecutions and miseries, as he only received comfort by her: yet my soul keep thou silence unto God, for my hope is in him. Psal 62.5.65.5.146.5. And again, O thou the hope of all the ends of the earth: And again, Blessed is he, whose hope is in the Lord his God. And again, Psal. 142.5. I hope to see the Lord in the Land of the living. But for the youngest sister Charity, who was fairest but poorest, who had the best proportion and worst portion, she wandereth still up and down and findeth none that either mind her, or she hath a mind unto. This poor soul, Charity is yet on her pilgrimage, she traveleth from land to land, from nation to nation, from house to house, from door to door, and no man entertaineth Charity, haec quia pauper erat. If Charity come to the great and Nobleman's gate, a grim Porter presently terrifieth her. If she come to the Merchant's door, either a mincing maid, or a surly Servingman rebukes her. If she chance to rap at the Porch of the Country Gentlemans manner-house, the Daws from the Chimney top make her answer, Solitudo ante ostium, there is cold cheer, when nobody keepeth house. If Charity knock at the Clergies door, O she troubleth Sir john at his Book, with her Pater noster, and so the proverb is verified, No penny, No Pater noster. If she stumble on the Lawyer's threshold, he giveth her something to cover her nakedness, and sendeth her away with a statute lace for a largesse. If she try farther the Physicians hospitality, he perhaps tendering her health lest she should surfeit, purgeth Charity with a bitter pill of contempt, or a spoonful of diet drink with God help. And thus in all estates, and conditions of people, Charity is contemned and excluded: Charity is rejected and abhorred; and no marvel then, if Charity be cold, when neither winter nor summer, in court or country, city or village, any man vouchsafeth Charity one nights lodging. O Lord, lay not this sin, Contempt of the poor to the charge of rich men. And this sin it brought covetousness, oppression, usury, injustice, extortion, fraud and injury, and where the poor is not relieved, God is little believed. What shall we say then? Shall we accuse Sodom, and excuse ourselves? Were the Citizens of Sodom greater sinners than we? I must answer with the Messiah, I say nay, except ye repent, Luke 13.3. ye shall all perish. For let us weigh their sins and ours in an equal balance, and jump both of them together upon the weights, and try which is heaviest; and cast them up all in a gross sum, and see, which are most in number. What shall I speak of oaths, blasphemies, and swearing in Fairs, and Shops in bargaining; yea, among Children in the streets who can sooner and more readily swear by the name of God, than they can tell their own names. Are not we as bad as Sodom? What shall I speak of profaning the Lords Sabbath, by idle walking in fields, and drinking in obscure corners, whilst the food of our souls is in distributing? Is not this a sin of Sodom? For lust and secret whoredom, Prou. 30.20. like salomon's harlot wiping our lips, as though all were well: Gene. 38.18. We with judah difcry ourselves and filthiness by our signet, cloak, and staff: nay, the horrible and nameless sin of Sodom hath poisoned some. And are we inferior to Sodom? For falsehood, deceit, flattery, dissimulation, cruelty, and usury, we can boldly say with job. Our iniquity is sealed up in bags: job. 14.17. and this age goeth far beyond Sodom. Name me any sin, Gen. 31.19. yea Idolatry, and you shall find many Laban's with his wooden gods, close Papists at their beads, and many illiterate Levites playing the morrow Mass Priests in Micah his house for ten sickels of silver by the year, jud. 17.10. a suit of apparel, meat and drink: such are juggling jesuits, and secret Seminaries, inveigling simple souls for their penny-father Pope: O this is at least a sin of Sodom, and a damnable sin of the whore of Babylon, Psal. 38.4. the Church of Rome. So that if David said of his sins, That they were gone over his head, and a burden too heavy for him to bear, 40.12. and more in number then the hairs of his head: O what shall we say of our sins? even with job. 9.20. If I should justify myself, mine own mouth shall condemn me. And if God for four sins thus handled Sodom by fire, O how shall he deal with Villages and Country Towns (sic magnis componere parva solebam) wherein many more sins, and more grievous sins daily reign, than ever did in Sodom. And surely, that God is thus forbearing, we must acknowledge his love and long suffering, and say with thankful jacob, We are not worthy of the least of all thy mercies. Gene. 32.10. And now I come at last, though long, to the second part and party of my division, namely in Abraham, the sympathy and feeling compassion of the faithful for their afflicted and sinful brethren. It is said of Hypocrates twins, that they always looked each on the other, and in action imitated one another, which affection ought to be in all Christians one towards another, Rom. 12.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to laugh with them that laugh, and weep with them that weep. And surely, this affection and tender heart hath always been in God's servants (as we may observe) for God's people, their sins, and punishment. Thus zealous Moses, when he saw the people dancing about the golden calf, broke forth for grief in sorrow of his soul for their sin: Exod. 32.31. Either spare them O Lord, or raze me out of the book which thou hast written. Thus Samuel mourned for saul's rejection. 1. Sam. 15 35. Thus the Prophet foreseeing in the spirit God's judgements hanging over the people for sin, Esay 24.16. cried out Razi li, razi li, O li: bogedim bagedu, ubeged, bogedim, bagedu, that is, My secret, my secret, woe is me: The transgressors have offended, the transgressors have grievously offended. Thus was jeremy grieved in his spirit for Israel: jere. 8.21. I am sore vexed for the hurt of the daughter of my people. And again, jere. 9.1. O that mine head were full of waters, and mine eyes a fountain of tears, to weep day and night for the slain. This compassion was in his brother Prophet, Ezekiel 9.8. Ah Lord God, wilt thou destroy all the residue of Israel, in pouring out thy wrath upon jerusalem? And as pitifully complaineth Daniel, Dan. 9.16. O Lord, according to all thy righteousness, I beseech thee, let thine anger, and thy wrath be turned away. Am. 7.2. Neither was the Thecoite Herdsman behind them in commiseration, Spare I beseech thee, for who shall raise up jacob, for he is small? and so the Lord repent for this. jon. 4.5. Thus also jonah solitary in his cell and booth without the Citie-gate mourned for Niniveh. Mark 3.5. Yea, this lively feeling of our brethren's infirmities was in Christ himself, who sorrowed for the hard heart of the Synagogue, and prophesying the desolation of jerusalem, Luke 19.41. he wept over it. And in his masters steps walked the Apostle Paul, who wished himself to be separated from Christ, Rom. 9.3. for his brethren his kinsmen according to the flesh. And lastly in this place, righteous Lot, 2. Pet. 2.8. who sat at the gate of Sodom, was inwardly vexed for the Citizen's sins, and punishments menaced by God for the same. Take this then (blessed Brethren) for a manifest sign of the child of God, and a true mark of a good man, to be sorry for his brethren, and to grieve at their punishment for sin. But where shall we single out amongst the sons of Adam a compassionate Abraham? an humble suitor for Sodom? or a man sorrowing for sin in another? Hagar indeed mourned for Ishmael, jacob for joseph: joseph for Benjamin, the Israelitish virgins for jephtha's daughter, Marry for Lazarus, and we for the decease and departure of our friends, & hinc illae lachrymae. But if we see our brother, neighbour, or familiar, to be a vicious liver, wedded to wickedness, and sunk in sin, we salve it up with Humanum est, so that now adays sin in young men is nothing but a trick of youth, and in old men an infirmity of age, and here is all the reckoning we make of sin. Cato the grave Senator of Rome was observed never to laugh, but once, and that was, when he espied out of his casement an Ass eating thistles, that the senseless beast should take pleasure in pricks, which should have been spurs unto him to take pains. So we, seeing our brethren eating up sin as bread, and drinking iniquity as water, rather laugh with Democritus at their follies, then with Heraclitus lament their faults. Shall I speak plainly? Those, that make a may-game of sin in others, laughing at a drunkard in the channel, applauding a swaggerer in his blasphemies, and as David saith, Psal. 50.28. running with a thief, and taking part with the adulterer: they are brethren to cursed Cham, Gen. 9.22. who seeing his aged father in a drunken fit, blabbed it to his brethren in derision and contempt, when rather he should have concealed it and sorrowed for it. The Elephant, as natural History testifieth, if he meet a wounded person wandering in the wilderness, safely conducteth him therein: and the like is fathered on the Dolphin, who, when Arion was cast into the Sea, speedily conveyed him to the shore. I could wish, that after the precedent of our father Abraham in this place towards sinful Sodom, we were either Elephants or Dolphins in spark of good nature one to another, when rather we seem Lions and Dogs: to pity one another, to sorrow for another's sin, and to pray one for another. The neighbourly Samaritane, Luke 10.34. to the poor passenger may teach us this lesson: his wounds resemble afflicted finners: his descension from jerusalem to jericho, his falling from the Church of God, his spoiling by thieves, sinner's overthrow by Satan: The Priest and Levite, which went aloof, Sunt mali Ecclesiae ministri, saith Lyra, Curantes tantum de levatione pecuniae, non sanatione culpae. Like our Romish Priests, which ease a man of his money, but never heal his sin, or help his soul. Now the good stranger, Infundens oleum misericordiae & vinum justitiae: It is any good man moved in pity and piety at a sinners wretched estate, who poureth in the oil of commiseration, and wine of righteousness, and useth all means possible to reclaim him, and cure his infirmities. To this purpose tendeth the counsel of the Apostle: Bear yea one another's burden. And as Christ stretched forth his hand, Gal. 6.2. and caught fast hold on Peter, when he was ready through weakness to sinkeon the sea: So ought we towards our sinful brethren, overwhelmed with the waves of wickedness, to have compassion on them, to lament their desperate condition: and by our good advise and counsel, and comfort out of the word of God to save their souls: and this is to show ourselves with Abraham here, to be the children of Abraham. Saint Augustine greatly approveth this work, and thus persuadeth unto it: Piaest illa tristitia alienis vitijs ingemiscere, non adhaerere: contristari, non implicari: dolore contrahi, non attraht. This is godly sorrow indeed to pity men's sins, not to be polluted by them: to sorrow for them, not to sink in them: to be withdrawn in dolour, not drawn unto them by delight. And when I consider, how backward we are in this point of Christianity, to have a pathetical feeling and lively touch of a sinful man's misery, and an inward grief for judgements due for their sins: Then I remember Saint Bernard his complaint in his time for such defect of dnetie among men: Cadit asinus, & est qui sublevet: per it anima, & non est, qui curet, First the Ass falleth into the ditch, and he findeth a helper by and by: but the sinful soul perisheth, and no man taketh care. And herein we are like the base minded Gergesenes, who had more care over their swine, Matth. 8.25. than their souls. O blessed brethren and Christian Citizens, this one sin want of compassion and brotherly affection hath possessed head and tail, better and worse, and all conditions and callings. Esa. 9.15. O where shall we find a lamenter of sin, a reprehender of sin, a mourner for judgement, executed for sin, a reclaimer of sinners, or with Abraham a pitiful petitioner to God for sinful Sodom? The indulgent parent joyeth in his lewd children, and applaudeth his prodigal Absalon, as old Eli did his sons, and thinketh all well without any contradiction or correction of their sins, The pampering mother glorieth in her proud darling, delighteth in her pride, and maintaineth her in all lasciviousness, as Herodias did her dancing tripped Solomon, and findeth no fault in sinning. Look further among all sorts of men, and see how remiss every man is in this point, to reclaim his neighbour, to reprehend his brother, or to rebuke a sinful person. Yea, this sin of flattering men in sin is now adays gone so far, and hath infected so many: as it is sometimes found in the house of Levi, and in the Schools of the Prophets, and against this God crieth out in high discontent: jerem. 8.11. From the Prophet to the Priest every man dealeth falsely, for they have healed the hurt of the daughter of my people with sweet words, saying Shalom, Shalom, Veen Shalom, Peace, peace, and there is no peace. And surely (blessed beloved) as it is odious in the sight of God: so it is hateful to every good man, when a mealy mouth Minister shall superficially and nicely glance over sin, as men walk onice. When Ministers (who ought to be Boanerges the sons of thunder, as Christ called james and john,) Mark 3.17. when they, I say, shall either fear with smoothing Zidkijah to speak the truth, 1. King. 22.24. or forbear with white-livered Amaziah to rip up the bowel of sin: Am. 7.13. I make no better of such temporizers, then of forsworn and unconscionable Country Churchwardens, who present Omnia benè, when all the parish is out of square. job utterly misliked this, job 32.22. I may not give titles to man, lest my maker take me away suddenly. And the Apostle was afraid thereof, If I should please men, Galy. 10. I were not the servant of Christ. Let us all then (Blessed brethren) imitate the life of our faithful father Abraham: let us with him sorrow and grieve for our sinful brethren: let us with Abraham pray for Sodom: and let us after the example of Abraham entreat God, and labour him by continual prayers to be merciful to sinners. And herein we shall perform that excellent work commended by the son of wisdom Solomon: Pro. 11.30. Lekak Nepashoth Kakam, i. He is wise, that winneth Souls. To fold up this part in a narrow plaite, and to wind up in a word: there is no such manifest sign of true love, and godly friendship among men, as one to find fault with another for sin, and to rebuke a friend for his inordinate life. And therefore howsoever Scipio distasted Bias in opinion, Ama, tanquam osurus: I take his meaning thus, that we ought so to love a friend, as therewithal we should hate his bad conditions, & embrace the man, but hate his manners: and this is the private duty of one towards another, and a Christian office, which ought to be found in the heritage of jacob. And among many moral precepts and civil Laws established by God himself in the common wealth of Israel, this was enacted for one: Levit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer not sin upon him. And the Apostle hath a worthy saying. Acknowledge your faults one to another, james 5.16. and pray one for another, that ye may be healed: For the prayer of the righteous availeth much, if it be fervent. Solomon shutteth it up thus: Pro. 27.5. Open rebuke is better than secret love. But more plain is the holy Ghost by the Prophet: Shubu, Vehashebu, Return, Eze. 13.30. and cause others to return: and that man, which returneth himself to the Lord, and with him maketh others to return: he mav sit down and say with old jacob joyful of joseph's life. Rab, I have enough. Gen. 45.25. Thus at last I come to the last part, namely, in Sodom, wherein ten righteous persons could not be found) the small number of the elect, and fewness of good and faithful men in the Church. The estate and condition of the Church of God is elegantly set forth by the princely Preacher of Israel Solomon: Eccle. 9.14. A little City and few men in it etc. This small City with few men in it representeth the Church militant on earth, which is daily assaulted by the strong man up in arms Satan, Luke 11.21. and was delivered by the policy of the poor wiseman jesus Christ, Colos. 2.3. and yet none is thank full for his pains, hardly one to ten, as it fell out among the lepers. So that whereas Babylon is said to be a great City, Luke 17.17. and Ninivy to be very spacious; Dan. 4.28. forty and odd miles about: job. 1.2. yet the Church of God is but a little one, and as it is small, so there be but a few therein. This was apparent in all ages, that most in the world were bad, and that the Kingdom of Satan always exceeded Gods. At the deluge the wickedness of man was great, and the whole world corrupt, and there were only eight, that found grace in the sight of the Lord. Just joseph in Egypt, tanquam Rosa inter spinas, as a rate rose among a world of thorns. job in the land of Huz, a black Swan, to keep himself upright in an heathen Nation. Nicodemus the nightwalker, with joseph of Arimathea, and a small handful of others in the whole Synagogue of the jews. And in this City of Sodom (besides Lot and his household) God opposed city and suburbs with the number of ten. The Ark of Noah praefigured this paucity and defect of the faithful, and of such as should be saved in the Church, when the number of unclean beasts exceeded the number of the clean. And even in these days, when the whole world swarmeth with multitudes of people, and men surpass in number the moats in the sun, and sands on the shore. If GOD should look from heaven, Psalm. 14.3. or come in progress to judgement, he shall find but a few good, hardly fifty in a City, ten in a Corporation three in a village, two in a house good: nay, I fear me greatly we would send him away discontent, as from Sodom, for want of ten righteous persons, and cut him short of his tith. It is no marvel then, if God call his Church a Vineyard, Isay 5. Psalm. 80.8. which is but a small spot, and a little plot in respect of the slender quantity of vines, which it containeth and evil quality of grapes, which it affordeth. The ancient Hebrews give an ingenious and exquisite reason, why the great name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written almost in all nations and tongues, only with four letters. The jews call him jehovah, the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latinists Deus, the Egyptians Thewt, the Persians Syros, the Arabians Alla, the French Dieu, the Germans Gott: to import, that in the four parts of the world both to the jew and Gentile, his name is known, and that God hath his Church every where: and if not ten, as in Sodom, yet can he find some, which be his, although they be of no note or account in the world: Rom. 11.5. There is a remnant through the election of Grace. This was that comfortable answer, which God gave to jealous Elijah, when he was out of all heart for the small number of God's Children. I can find seven thousand in Israel, 1. Kings. 9.18. that never bent knee to Baal, or kissed him with their mouth; So likewise the seed, Matth. 13.8. that was sown in four several grounds, the fourth part of it took root and fructified: 1. Cor. 3.6. and wheresoever Paul planteth, or Apollo watereth, all labour is not lost, in some God will give increase, and among an heap of hearers God hath a secret number, which are his. The Apostle Paul affirmeth, that not only a small number are elect: but he showeth also, of what manner they be, which are of God's Church. Not many wise and mighty after the flesh are called, but poor and vile, and things which are not. And Herome considering this, said: Eplchecula pauper cula Ecclesin, The Church consisteth of the simplest sort movest men. Now then as in the overthrow of Sodom, Let secured himself in the little City, Bela or Zoar for his sanctuary, Gen. 19.20. and so escaped God's vengeance and punishment: So (right Honourable, right Worshipful and blessed Brethren). 2 Thess. 2.1. I beseech and exhort you by the coming of our Lord jesus, and by our assembling unto him, that your conversation be holy, and in godliness: that whensoever the Lord shall threaten storm and tempest upon sinners, of fire and brimstone, as on Sodom: we may be assured of little Zoor for our refuge and receptacle, that God's Church may be our defence: that we be sure, we be not only of Israel, Rom. 9.6. but Israel, members of the Church, and in the small number of Gods elect. This was the daily prayer and meditation of Nazianze. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quaere ratem Noae, ut mortis discrimina vitem. So that without this Ark of God's Church there is no safety in this life, nor salvation in the next. Non Deus huic Pater est, cui non Ecclesia matter. Among all the heavenly and powerful words which proceeded from the Mcssiah, there is none in my mind more motine, or stirring to make a man mindful of himself, than this; Many are called, but few are chosen. Mat. 20.16. And verily a right bad man, if he well and rightly consider this point, the small number of the elect, and those that shall be saved: it will make him cry out with Balaam; Let my soul die the death of the righteous, Num. 23.10. and let my last end be like his. Praeclara rara, choice things are most rare, as we may observe in nature. Of ordinary stones there are store, but precious stones are scan: unprofitable herbs grow every where, but grain and flowers more sparingly: and in the Church there be many, but few which are Gods, many vessels, but few of honour: & therefore our Saviour encourageth his handful and small company: Luke 12.32. Fear not little flock There is one speech uttered by the Apostle, which as often as I think on, so oft do I fear, and tremble: Rom. 9.28. The Lord will make a short count on the Earth. Where there is a small flock, a short count will serve the turn. A Bill of few parcels is soon summed: And the complete number both of the elect and castaways being known before hand to the Lord: the audit at the day of judgement will be very short, and he will make a quick dispatch at the general Assize of the glorious Resurrection when he shall give sentence of life and death. Fathers, Men, and Brethren, and all ye, (that hear me this day) there is none here present, but he assureth himself, that his name is registered in the Book of life: everic man hopeth to be saved: Salvation is the golden Bell, for which we all run: Salvation is the mark, whereat we all aim: and every man hath one foot (as he thinks) already in Heaven. To encourage all, and to exanimate none in their course, a man may easily resolve himself, whether he be in the right way, or no: in the high way towards Heaven, and so consequently know also, if he be in the number of the elect, by that direction and rule taught by our Saufour: Mate. 7.13. Enter in at the strait gate, for it is the wide gate and broadway, that leadeth to destruction, and many there be, which go in thereat: Because the gate is strait, and the way narrow, that leadeth unto life, and few there he that find it. Hear are proposed two ways, and two gates, which all the world walk in and enter in at, the wide gate and broad way, the narrow way, and strait gate. The first is the broad cart-way, and wide staring gate, which leadeth to Hell, and a blind man may hit it, and many go thither. The other is a little footpath scarce beaten, and a strait portal to Heaven, and a far traveler often misseth it, and this is found of very few. Note as Saint Paul said to his, so I to you, 2. Cor. 13.5. Prove and examine yourselves, which of these two ways ye walk in, and which of these two doors ye look within: and then shall it be seen, whether ye be in the number of most and worst, or in the number of fewest and best, and whether ye shall be saved or damned. Dost thou walk in the old way, which is the good way? jer. 6.16. Art thou strict and precise in fasting and praying? Ephes. 6.14. Art thou strait girt about with verity, Apoc. 1.13. and the golden girdle of continency? Psal. 119. Dost thou narrowly keep thy feet from every evil way, that thou mayest observe the word? Dost thou not follow a multitude to do evil, Exod. 23.2. nor the world by the broad way, and wide gate? josu. 20.13. Dost thou set down thy rest with josuah, I and my house will serve the Lord? O this is a sign, that thou art the child of God, and booked among the number of the elect, and that thou art s●aled for the servant of God in thy forehead among the Tribes of the children of Israel. The more I consider this point, that the whole City of Sodom could not afford ten righteous persons, and how small a number there is in God's Church predestinated to salvation: when I think, that the huge Monarchy of Satan far exceeds the little aristocraty of God: how at the last day Hell shall be thrunged and crowded full of repronates, and heaven empty in comparison, and few saved: So long am I bound hand and foot from sinning, and sin all this while hath no power to reign in my morniall body, and this was the heavenly vow and divine meditation of Anselmus: Si hinepeccatum, & illina infernum habereus, ac uni corum necessriò immergi deberem: priùs me in infernum demergerem, antequam peccatum committerem. If (saith he) Hell were on one side, and Sin on the other, and that perforce I must into one of them: I would first, run headlong into Hell, before that I would meddle with sin. O sanctified soul! O mortified breast! how far do we digress from this reverent advertisement, of this blessed Saint? To temper all my speech by the time, I will make my conclusion an exhorration, drawn out of Christ's Sermon concerning his second coming to judgement: Luke 17.34. wherein he warneth us to be watchful and careful, and not secure or dissolute, as in the days of Noah. For (saith he) too shall be in one bed, the one received, the other left: two in the field, one received, and his fellow forsaken: And seeing at the coming of the Son of man in his glory there shall be a separation, Matt. 25.32. either on the right hand for sheep, or on the left hand for goats: Let us all I beseech you, strive and endeavour to be numbered among those that shall be received: and that we may be counted sheep of the Lords hand and people of his pasture, like jacobs' coloured sheep: Gen. 20 41. Cant. 1.7. let us get us forth by the tents of the shepherds. First, therefore as ye have heard (Blessed Beloved) of the longanimity, long-suffering and patience of the Lord in executing judgement, and punishing sin in his forbearance of Sodom, with which he would in no wise have dealt rigorously: Let us all be warned hereby, how we abuse God's goodness and clemency, by presumption of mercy, delay of repentance, and contempt of his menaces: Let us not despise the riches of his bountifulness, Rom. 2.4. but know that the bountifulness of God leadeth thee to repentance. Secondly, in Abraham, who became an humble suitor to God for Sodom: Let us as the children of Abraham, when we see our brethren sunk in sin, lose in life, and that they have sold themselves to work wickedness (as it was said of Achab:) Let us sorrow for them, 1. King 21. pray to God for them, and use all means to convert them: and let us with the merciful father make merry at the return of our prodigal brother, Luke 16.10. and with the blessed Angels rejoice at the conversion of a sinner. Lastly, in that the whole City of Sodom, was stalled with ten good men, and could not yield them to God, let populous Cities and great places make sure, that there may always be found among them a righteous Lot, and above the number of ten, yea rather ten thousand recorded in the writing of the house of Israel. And let private families, and every household take heed, that when the Lord shall come at his general visitation through our streets, and pass along by our houses, that then the posts of our doors be sound sprinkled with the blood of the ●ambe, that so God may stalk us, and that the plague of destruction may pass over our heads. Yea, let us all with faithful Rahab display out of our windows a red carnation ribbin died in the blood of jesus Christ, that God may thereby know us, and have mercy on us at his coming to dissolve the World. That then we may be taken up from the tents of Keder, and out of this vale of misery, to be enfranchised Citizens in the holy City of new and true jerusalem, where (as Augustine speaketh) the King is verity, Law is Charity, Dignity is equity, Peace Felicity, Life eternity. Grant (dear Father) we beseech thee, these and 〈◊〉 other things necessary both for our bodies and souls in this life and the next, even for thy Son jesus Christ his sake our Saviour, to whom with thee and the holy Ghost in Trinity, be all power, praise, glory, thanksgiving, and dominion in unity now and for ever. Amen. FINIS.