RIght Honourable, right Worship­full, and blessed beloued: Ignis non melius quam igne, & amor amore accenditur: As the flame is continued by fire, so friendship by reciprocall amity, saith Ambrose. And this was seene and obserued in GOD himselfe, 1 Ioh. 4.10. the first friend and lo­uer of mankinde, towards his [Page]seruant Abraham the father of the faithfull. For as God did manifest his professed loue by manifold promises to him, and daily conference with him; So Abraham againe repaied God ( lege talionis as it were) for re­quitall, obedience, sacrifice, praise, and praiers, so that both their affections mutually were reuiued and preserued by such friendly meanes, euen as fire is maintained by fuell. A­mong sundrie signes of Gods fa­uour toward Abraham, God was neuer more familiar with him then in this Dialogue, and neighbourly parlce, betwixt them two in behalfe of the So­domites. For when God pur­posed in his secret and sacred wisdome to destroy the Citie of Sodome, (whose sinnes cried [Page]for vengeance from heauen) hee first after the manner of men paused on the matter, and was loath to doe it, before hee had taken the aduise of a friend, or before he made Abraham (whom the Apostle tearmeth Gods friend) priuie to his purpose: Iam. 2.23. Shall I hide from Abraham that which I doe? Vers. 17.

Heereupon Abraham assured of Gods loue, began to argue, and to reason the case with God, and often crauing pardon for his boldnesse, hee told the Lord, that it stood not with his iustice and credit (who is high Lord chiefe Iustice of the whole world) to destroy the righte­ous with the wicked: and there fore desired him if there could be found fifty good men in the Citie, to spare it for their sake: [Page]which God of his mercy, where­with hee alwaies tempereth his iudgements, fauourably gran­ted, and easily yeelded vnto. Abraham, straightway goeth with a priuie search through the Citie of Sodom, and at last after much labour lost, hee re­turned to God with a non est inuentus: and then after the manner of courtly Petitioners, Qui timidè rogat, negare docet: Hee that asketh faintly teacheth how to bee denied flatly, as Se­neca speaketh. Abraham pro­ceeded further, and still (vnder correction for his presumpti­on) hee obtained from God a writte ad melius inquirendum, and then hee falleth from fifty to fiue and fortie, then to forty, so to thirty, nay, to twenty: and at last remembring, that God [Page]would not the death of a sin­ner, Ezek. 18.23. he vrgeth him with his pro­mise, and now the sixt time he praieth the Lord to spare So­dom, if it shall affoord but tenne righteous persons. And in these words God setteth downe his rest, and finall resolution, and bids Abraham take it for an an­swere, and so content himselfe: I will not destroy it for tens sake. So that my discourse at this time for your fairing (right Ho­nourable, right Worshipfull, and blessed Brethren) may bee called Abrahams sute for So­dom, wherein for methode and memory sake I will tie my selfe to three parties, which shall stand in stead of three parts.

First, in God his slownesse, in executing iudgement, and punishing sinne.

Secondly, 2 in Abraham, the sympathie, and compassion of the godly for their brethren.

Thirdly, 3 in Sodome, wherein ten righteous persons coulde not be found, the small num­ber of the faithfull, and fewnes of good men in the Church.

Among all the names of God in the whole and holie 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, then all therest, 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 giue an admonition be­fore hand, (rebuke goes before the rod, and a warning before the whipping:) So it pleaseth our heauenly Father in execu­ting [Page]due punishment for our sinnes, to giue vs a caueat before his capias, and alwaies to warne vs, before he wound vs. Gen. 6. Thus did hee deale fatherly with the first world, to whom he graun­ted aboue an hundred yeeres, space for repentance, whilst that Noah, (whom the Apostle calleth [...] the he­rauld or Preacher of righteous­nesse) was composing the Arke for securitie of the worlds re­mainder. 2. Pet. 2.5. Thus dealt God with populous Niniuie, and would not suffer sleepy-headed Ionas to rest, Iona. 3.1. vntill he had proclaimed his embassage in the streetes. Thus did the Messiah Christ shew himselfe a father to Ieru­salem, Mat. 23.37. who would often haue gathered them together, and saued them, but they would [Page]nor. Yea, thus long did God forbeare the Citie of Sodom, and daily forewarned them by rightcous Lot, 2. Pet. 2.7. whose soule was continually grieued at their vncleanenes, and duly presaged their ouerthrow. It is memo­rable of Bias a Iudge of Greece, that he neuer gaue sentence of death vpon any on the bench but hee sorrowed, and shed teares. And such a tender-har­ted Iudge is God himselfe in punishing sinners, as that no­thing grieueth him more, then to condemne a sinner, or to cast away a man by death: which the Prophet considering, saide, God punisheth not with his heart. Lanent. 3.32 And the Wiseman laieth forth Gods vnwillingnesse to correct, as plainely, Sapient. 12.12. Thou chastnest them measurably that goe wrong, and [Page]warnest them by putting them in rememberance of the thing wherein they haue offended, that leauing wickednesse, they may beleeue in thee. The sweetest lesson, 2. Sam. 23.1. that euer Dauid. Israels sweet Singer either felt or sung at any time vo­luntary on his Harpe and ten­stringed instrument, Psal. 16.15.103.8. it was of Gods mercy, all his descant was of Gods patience, and the foote and burthen of all his Psalmes is nothig else but of Gods long­suffering, 145 the kindenesse of the Lord: 136 his mercy is ouer all his workes, and the mercy of the Lord endureth for euer.

Yea, further to shew you how loath and vnwilling God is in punishing sinne, the Prophet resembleth the Lord to an Ar­cher, Psal. 7.12. which bendeth his bow, vnlocketh his quiuer, and rub­beth [Page]beth his shafts before hee shoot. And to a man of warre, which stretcheth himselfe, flourisheth with his weapons, trauazeth his ground, and whetteth his sword before he strike. Theodo­sius the Emperour was so mer­cifull, as that hee alwaies gaue tenne daies liberty to the enemy for deliberation, before hee would shew anie extremitie. And as kind a Captaine was he, who in besieging any City first vsed to display a white ensigne, next day a blacke banner, and at last (if they would not yeeld) red colours in signe of blood, fire and sword. O Blessed be­loued, and Christian Citizens, farre more pittifull is the Lord of hoasts towards sinners, long suffering, great in mercy, and repenting for euill, Icel. 2.13. as the Pro­phet [Page]speaketh: and Hee is the God of Peace, and not of dis­sention; 1. Cor. 14.33. and such is his lenitie in iudgement, as hee is loth to plucke his hand out of his bo­some, first offring composition, and a peaceable truce to the sin­full, and alwaies soundeth a friendly parlee of mercy, before his fearefull alarum of iudge­ment; and hence the Apostle truely calleth him, The God of patience and consolation. Rom. 15.5. Cant. 1.3. Hugo vpon these words, Trahe me, Draw mee, saith, That God draweth men vnto himselfe, Aut terrendo minis, caedendo fla­gellis, aut blandiendo beneficijs, i Either by terrifying vs by me­naces, [...]ourging vs by iudge­ments, or wooing vs by bene­fits; so that GOD neglecteth no oportunitie, and vseth all [Page]meanes possible to reclaime sinners, and to winsoules. And herewith he sometimes vpbrai­ded I srael: [...] 11.4. I led them with cords of a man, Zach. 11.7. euen with bonds of loue. The Prophet Zacharie in laying forth Gods delay in execution of his iudgements, secondeth him, whether the Prophet bring­eth in God in the person, habit & shape of a Shepheard, which leadeth his flocke with two se­uerall staues, of sundry names, and diuers properties: Nognam, and Chobelim, iucunditatem, & dissipantes, and as our translation hath it, Bewty, and Bonds. So that Gods chiefe staffe is Bewty, enamuled with rich iewels of mercie, and set with pretious pearles of blessings, Num. 17.8. fairer then Aarons rodde flourishing with blossomes, and loaden with [Page]ripe almonds. And this sheepe­hooke God first holdeth vp in signe of mercy, and fauour, and pitie towards sinners, and heere­unto alludeth the Kingly Pro­phet and Propheticall Sheep­heard, Psal. 80.1. Pascens I sraelausculta, du­cens tanquam pecus Ioseph. Thou which feedest Israel heare, lea­ding Ioseph as a Sheepe. Now when this staffe of Beauty beares no sway, nor that we will not be ruled by this goulden Scepter of Beauty, then God breaketh it in his furie, as Moses did the Tables of stone, Exed. 32.19. and betaketh him to his other staffe Bondes; and this is grieuous, It is a feare­full 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 loth hee is at all times to execute [Page]iudgement. Thus God heere dealt with Sodom, who would not in any wise destroy it, if among manie thousands hee coulde haue had but his tithe, ten righteous persons, I will not destroy it for tens sake.

But what shall I stand to dis­play the patience, longanimitie, and suffering forbearance of the Lord towards the first age, Ni­niuy, Ierusalem, or Sodom? Haue these places tasted, and seene the goodnes of the Lord aboue all others? Shall wee with the hartburning Israelites murmure and complaine: Exed. 17.7. Num Dominus in medio, an non? Haue not wee tasted, nay, haue not we surfei­ted of the Lords mercie, and long suffering? O blessed be­loued and Christian Citizens, euen this our Israel wherein we [Page]liue, this Canaan, which we in­habit, God in his patience and compassion hath had as vigi­lant an eye ouer it, Deut. 11.12. as euer he had ouer the holy land from the beginning of the yeare vn­to the end thereof, and in re­spect of that fauourable aspect, wherewith God hath alwaies, beheld, and vpheld this Land, and this people. I may say of it, as Syluius doth of Rhodes, Sem­per in sole sita est Rhodos, The glorious sunne-shine of Gods loue, the comfortable beames of his blessings, and the forcea­ [...]e reflection of his mercies haue continually beene tran­splendent through this region, and haue ouershadowed this land, as the Cherubins the Mer­cy-seate, as with this Iland, Exed. 25.28. Psal. 147.2 [...] Hee hath not dealt so with euery nation.

Nay, euen this new Hieru­salem, this [...] of the whole world, Lament. 1.1. great among Nations, and Princesse among Prouin­ces, no place more then this Ci­tie, hath in all treasons, conspi­racies, insurrections, plagues, and other iudgements beene so much forborne, gently fore­warned and measurably puni­shed, that when the Lord God had as iust a quarrell against it, as euer hee had against Sodome, yet hee neuer destroied it, so that this people may sing with the Prophet this encomiasticke of Gods mercy, It is the Lond mercy, Iere. 3.22. that we are not consumed, because his compassions faile not. And all this while that I speake of nothing else but the mer­cie of God, this is a doctrine I know, That maketh vp the [Page]mouth of a worldling: O this sweete loue-song of Gods long suffering, is a fit of musicke fit­ting a carelesse carnalist, and to a dissolute liuer it is like Mercu­ries still pipe, which plaied Ar­gus his hundred eies asleepe at once. Yea, the whole world now adaies dreames on mercie, loueth to heare of mercie, ho­peth of mercie, presumeth on mercie, wholly groundeth on mercie, and hereby abuse all Gods mercie, and because God is so patient, and mercifull, they presume thereof, and make too holde with God, tempting and prouoking him by continuall breach of his law, according to that of the Wiseman, Because ill workes are not presentlie pu­nished, men fearelesse commit mis­chiefe. Thus Adam not seeing [Page] Euah presently to die, stood a long time in a quandarie, & in­ter precem mulieris & praeceptum creatoris, as Bernard speaketh, betwixt his Wifes demaund, and his Creators commaund, at last thinking GODS word winde, Iere. 17.15. resolued, and did eate. Thus Israel gibed and iested at Gods threatnings by his Pro­phets: a ich debar Ichoua, iabo na, where is the word of the Lord? let it come now. Thus the Psalmist inferreth the pro­phane abuses of Gods mercie: Quomodo sciuit Deus? Psal. 73.11. Est scien­tia in excelso? i. How came God to the knowledge of this? Is there knowledge in him aboue? And this contempt of Gods iudgements thundered out of his word, and this abuse of Gods forbearance in not de­stroying [Page]stroying, it was that crie which pearced the heauens from So­dome.

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 vnto, for their presumpti­on of mercy, abuse of Gods pa­tience, and delay of repentance: who, though they liue neuer so dissolutely, as though there were neither Heauen nor Hell, God, nor Diucll, yet if they may haue but one houre to repent, they aske no more, they are safe, and assure themselues of saluation, if on their death­beds they haue but strength and libertie to breath out a poore peccaui, and crie GOD mercie: Vox Diaboli non homi­nis, The voice of a Diuell, not [Page]of a man. Of all spirituall gra­ces, and giftes of God, Repen­tance is the greatest, which he daily offereth, and when hee seeth both his mercie and re­pentance to bee skorned, and grow in contempt, that we still liue in sinne, neuer leaue sinne, vntill wee bee readie to die in sinne: what mercie can such a wretch expect at his death, who hath abused Gods mercie all his life? And what kinde of repentance call ye that, when, if hee might haue liued anie longer, would neuer haue drea­med of repentance? Exed. 16.28. It falleth out with Gods mercie, as with Manna, which God commaun­ded to be gathered early in the morning, and reserued too long became corrupt. So the true and heauenly Manna, the Mer­cie [Page]of God, it is sweetest, when it is gathered and apprehended in the golden morning of a mans youth, but when it is sought in the euening, Eccle. 12.1. in a mans dotage, and at a mans death, when a man is weakest, and not able to employ either hand, eye, eare, or tongue, Psal. 135.17. like an Idole. O this is a dangerous gathering of Manna, and an vn­seasonable seeking of mercy, and to such Augustine giueth a cold comfort: Maledictus, qui offert florem iuuentutis suae Diabo­lo, & faecem senectutis Deo reser­uat. i. Cursed is he, who offereth the prime of his youth to the Diuell, and reserueth the cor­rupt dregs of his ould age for God. Gregory vpon the watches mentioned inthe Gospell, saith, Matth. 24.25. that there bee three watches in [Page]a mans whole life, wherein it behoueth him to bee carefull, and as a wakefull and warie watch-man to keepe his watch. The first is Childhood, the se­cond Youth, and the last Olde age: So that he which remisse­ly passeth ouer his Childhood, let him be more carefull of his watch in Youth: and if he passe his Youth ouer his head disso­lutely, let him in any case looke to his last watch of Olde age. Nam quos diù, vt conuertantur, tolerat; non conuersos duriùs dam­nat. i. Those whom God suffe­reth long in hope of their con­uersion, hee condemneth more grieuously not being conuer­ted: And therefore the holy Ghost giueth a short day, Hodiè si vocem eius audierîtis, Psal. 95.7. To day if ye will heare his voice.

This is the cause, why many and most rich men make bad and vncomfortable ends, and die so disquietly, Luke 2.29. Gen. 49.33. that with olde Simeon, they depart not in peace, and with Iacob, they plucke not their feete vp into the bed, for that, as Bion spea­eth, a dissolute life maketh a desperate end. And surely for further veritie herein, I could yet neuer obserue in my pri­uate experience, (which hath beene somewhat more then or­dinarie 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 chiefely followed the world, and the pleasures and proffits thereof, euer made good end, or desired to be dissolued, but like Tantalus in hell ( Auido fu­gaces [Page]captantem ore cibos) tortu­red, not to taste of meate, rea­die to fall in his mouth. Such at their endes, when they purposed to repent, had no minde, no ioy, nor power to repent, and when they presumed of mercy, they perished in misery: which the Wiseman in his obseruance complaineth of, and lamenteth: O Mors, quàm amara est tui memoria homini pacificè viuenti in his, Eccle. 41.1. quae sunt cius? O Death, how bitter is thy sting to a man that liueth securely in his substance? So then for this point of de­laying or rather decaying re­pentance, and abuse of mercy, I am of Bernards minde, that a­mong infinite delaiers hardly one is saued and of Hieromes opi­nion, that such liuers seldome or neuer make a good ende. Let [Page]then such as liue desperately without feare of iudgement, and yet die presumptuous of mercy, bee packing with this mittimus, made by the prudent Counsel­lor, Say not, Eccle. 9.6. the mercy of the Lord is great, hee shall put away the mul­titude of my sinnes: For mercy and wrath make haste with him, and his indignation shall rest vpon sinners: and as it followeth in the se­uenth verse, Put not off from day to day, for suddenly shall his wrath breake foorth, and when thou art without care and secure, thou shalt be destroied.

Let Sodomes destruction then become our instruction, and let it be a fearefull Foelix quem faci­unt, vnto all those that feare not iudgements threatned, abuse mercy offered, and deferre re­pentance till the last cast.

Iulius Caesar, the founder of your Milo, and tower of She­chem (Christian Citizens) gaue the Snaile in his Ensigne, with this Motto, Lentè festinandum, Softly and fafely: And Gods poesy, although it be Tardus ad iram, Slow to wrath: and that with Qu. Fabius the Romane, Cunctando restituit rem, although God be long in comming, and flow in doing, and march faire and easie in punishing sinne, yet at last, when God can forbeare no longer, nor endure our in­dignities, nor brooke our con­tempt of his honourable mer­cies, 2. Reg. 9.20. then like Iehu the soone of Nimshi, he marcheth furiouslie, and at once hee payeth vs home for all: Icre. 10.24. and against this let eue­ry good man pray, O Lord cor­rect me, but with iudgement, not [Page]in thine anger, least thou bring me to nothing.

Furthermore, it resteth yet, (and that appertinentlie) to consider, why God especiallie singled out Sodome, and chiefly bent his force against it, and wherein Sodome sinned aboue all other places besides, in so much that Sodome is famous, or rather infamous in the course of Scripture. First, the people are said to bee Cattaim ladonai meod, valdè, peccatores coram do­mino: Gen. 13.13. and againe, Deut. 32.32. The Iewes vine is like the vine of Sodome and Go­morrah: and againe, They declare their sinnes, as Sodome: Esay 39. and a­gaine, The iniquitie of my daugh­ter Ierusalem is greater then So­dome: Lamen. 3.6. and againe, Contemners of the Gospell shall haue easier iudge­ment, then Sodome: Matth. 10.15. and againe, [Page] Sodom and the Cities there about were wicked, 2. Pet. 2.6. Jude 7. and made examples for vngodly liuers. Let vs then take a glaunce, if not a suruay of Sodoms sinnes, and see what they were, for which God de­stroied them.

The Spirit of God maketh no long beaderowle of them, but abstracteth them, and like soure Coach-horses which draw the Chariot of iniquitie, yoa­keth them thus. Ezekiel 16.49. Pride, Fulnesse of bread, I dlenesse, Contempt of the poore, this was the iniquitie of thy Sister Sodom. What, were heere all Sodoms sinnes, and all that God could obiect against it, or charge Sodome withall? Vnder this number of foure, their manifolde sinnes are in­ferred, as For three transgressious of Damascus, and for foure, For [Page]three transgressions of Tyrus, Amos 1.3. and for foure: For three transgressions of Moab, and for foure, whereby a multitude is meant. And as Leah called her first childe Gad Bagad, a companie commeth, Gen. 30.11. presaging her increase of issue, so these foure mother sinnes and capitall vices of Sodom had many fellowes, many followers and partners, like trait'rous Ab­salon and Achitophel, 2. Sam. 15.12. which by their flattery drew many mens hearts after them.

The first sinne of Sodome like to Pharaohs desperate fore­horse, Exed. 14.23. which set first foote in the Sea, it is Pride, which alwaies loueth superioritie and priori­tie. If there were seauenty times seauen deadly sinnes, Pride would be first. Pride affecteth principalitie. Pride will haue [Page]the highest roome, and Pride is heere placed first, as Vriah by Dauid in the forefront of the battell. 2. Sam. 11.15. And worthily hath Pride preheminence, for it was the first sinne which vsurped heauen, intruded it selfe into Paradise, and hath now like conquering Alexander ouer-runne the whole world. Super­bia in caelo nata est, sed velut im­memor, qua via cecidit, illàc nun­quam redire potuit, Pride, saith Hugo, was bread in heauen, but could neuer yet call to minde which way it fell, nor finde the way thither againe. And the Wiseman saith more, Eccle. 10.3. [...] i. Pride is the be­ginning of sinne. Since the fall of our great beldame Euah, Pride is held the womans sinne. and posted off to her, [...], [Page]as to the weakest ves­sell. If therefore women would see themselues and their pride in a glasse, 1. Pet. 3.7. I referre them to the Prophets Cristall, (it may bee called the womans Chapter) where God threatneth, and cri­eth out against all the new­fangled toies, Esay 3.16. infinite fashions, and disguised garments of that sexe, whereby their Pride, as the Tauerne by the Yuy-bush is descried for Sodomiticall. And for proud men otherwise in heart, which will be aut Caesa­res, aut nulli, commaunders, or no body; like to Saul, higher then 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 Romains por­traitured [Page]Pride like the Diuell, with a triple Crowne on his head. On the first was ingra­uen Transcendo: on the second Non obedio: on the third, Per­turbo. A proud man first aimeth at a high place of authority, then hee makes lawes and keepes none, but liueth as hee listeth, and at last perturbat omnia Da­uus, there is no quiet, no peace, where hee dwels, nothing but trouble and discontent. They that neuer saw a Pope, beholde this picture, and you shall hard­ly know whether hee bee a So­domite or a Deuill. In a word, I will say no more of a proud man, then Innocentius will sweare for mee, Omnis ferè vitiosus dili­git sibi similem, solus superbus odit superbum: Whereas among o­ther sinnes the drunkard loues [Page]his fellow, the theefe his part­ner, and the adulterer his con­sort: yet one proud man (if two bee neighbours) neuer brooketh the other, but like Eteocles and Polynices smoke, their breath is odious pro & contrà. So that this proude sinne, and sinne of pride, it brought with it enuie, malice, hatred, wrath, discord, sutes, quarrels, and breach of brotherly loue.

The second sinne of Sodome, is Fulnesse of Bread, a sin, whereof God gaue Israel warning afore­hand, that when they should come into the promised land of Canaan; Deut. 6.11 and there had glutted themselues, and were full, then beware, lest thou forget thy Lord, &c.

This was Baltazars sinne who at his riotous banquet, in [Page]excesse of wine, amongst his Princes, wiues and concubines; forgat the Lord so farre, Dan. 5.6. as Gods finger chalked his follie on the walles. In this fulnesse sinned churlish Nabal, 1. Sam. 25.11. in forget­fulnesse of poore Dauid and his tired followers. And in this fulnes perished the giuttonous belly-god in the Gospell, who would rather choake with the crust, Luke 16.21. then hungerbitten Laza­rus should haue the crummes.

O I feare me, Blessed Brethren that wee haue in these daies ma­ny Sodomites, boone compa­nions, and sensual good fellowes, quite drowned and ouerwhel­med in this sinne of fulnesse of bread and drinke. These are those beasts, 1. Cor. 15.32. with whome the Apo­stle encountred at Ephesus after the manner of men, whose chiefe [Page]schoole point was this, Let vs eate and drinke, for to morrow wee shall die. Against these gorman­dizing Epicures God grieueth, and denounceth a woe, that eate the lambes of the flocke, and calues out of the stall, drinke wine in bowles, and annoint themselues very costly, But no man saith he is sorry for the affliction of Ioseph. Amos 6.6.

And let mee the vnworthy messenger of God aggrauate my Lord and maisters complaint and continue with homelie A­mos a iust exclamation against luxurious drinkers, and insatia­ble spunges, who see, that a great and small cup can be but filled to the brimme: and yet they themselues enforce their owne vessels, and carcases to o­uerflow, and with the superflu­ity of their fulnesse drown them­selues [Page]not onely in drinke, but in a flood of wickednes. O what an horrible shame is it in Israell, when through simple snuffes of strong drinke, and pure wine, many floures of chambers, and pauements in houses are more moist & slippery, then the chan­nels in your streets? Is not this also a sin of Sodom, when the sur­feiting reuersion of fatte tren­chers shall bee cast vnder the ta­ble to dogges? Christ who for our sakes often was an hungred neuer did it, vtterly misliked it, and expressely forbad it, and Diues his dogges chose rather to feede on Lazarus his soares, Matth. 7.6. Luke: 16.21. then of such sinfull diet. Right honorable, right worshipfull, and Religious Citizens, Acts 26.2. I will confesse with the Apostle, and thinke my selfe happy, that I [Page]speake this day before them, who haue knowledge of Cu­stomes and lawes, and therefore I beseech you to heare me pati­ently. Among all politicall lawes of the Persians, (which till this day are famous for their cer­tainty, there neuer was anie more profitable either to Gods Church, or the common wealth, then that of King Ahashuerosh, obserued specially in his owne Court for order of drinking, Ester. 1.8. when none might compell a­nother to drinke, but at euery mans pleasure vnder paine of displeasure. And not vnworthy is Plato reported for diuine, who forgat not this among his constitutions, [...], no man to drinke to another. But wee like swilling and swel­ling Sodomites, drinke till [Page]our bellies breake in the midst, as Iudas did: Act. 1.18. drinke with Bohe­moth, that can draw vp Iordan into his mouth, Iob. 40.18. taketh it with his eies, and thrusteth his nose thorow, whatsoeuer meeteth him, and ten times worse then beasts that drinke for necessitie, we by onely drinking, metamor­phize our selues into beasts. As excellently, as truly said hee, Nos coelum terraemiseemus, We mingle heauen and earth toge­ther, that is, the herbes and fruits of the earth, all variety of fish in the waters, all the fowles of the aire, all the strong wines, odours, and spicerie procreate by the fire wee congest, and heape into a dunghill bellie, and all little ynough, and thus we sinne with our Sister Sodome in fulnesse. Heere then (to shut [Page]vp this point) the diuine medi­tation of abstinent Augustine, Illud ante omnia rogo, & per tre­mendum diem iudicij vos adiuro, &c. Brethren, saith he, I in­treate you one thing aboue all the rest, and thereunto I adiure you by the dreadfull day of iudgement, that as often as yee feast one another, ye would ba­nish one custome out of your banquets, euen as the Diuels poison, namely, when as men meete, they vse to drinke either voluntary, or vrged, grandi men­ura, sine mensura, i. in great measure, without measure: be­cause this vse hath hitherto re­mained by tradition from Pa­gans and the Heathen, and therefore beseemeth not a ser­uant of Iesus Christ. And this sinne of fulnesse it ingendred [Page]riot, drunkennesse, whoredome, and forgetfulnesse both of God and man.

Next, followeth Idlenesse, scelere ante alios immanior omnes, as bad as the worst, and worse then the rest. That Idlenesse is no small sinne, obserue from the Creation, and ye shall find, that the Creator placed not A­dam in Eden as an idle suruayer, to stand gazing, or to walke vp and downe till hee was weary but ad colendum, & custodien­dum, to till it, Gene. 2.15. and keepe it. And so farre did God disallow idle­nesse in the common-wealth of Israel, as hee by an edict and prohibition forbad idle beg­ging. In the Primitiue Church, Deut. 15.2. this was a great matter, which Paul sound fault withall among his charge, Wee heare, that there [Page]are which walke among you inordi­nately, 2. Thes. 3.12. and worke not at all: Them, that are such, wee commaund and exhort you by the Lord Iesus Christ, that they worke with quiet­nesse, and eate their owne bread: and to cut off such rotten mem­bers, he setteth downe a penal­tie, Hee which will not worke let him not eate. Blessed beloued, I cannot iustly complaine of this Ierusalem, nor make your Citie Sister to Sodome, (God for­bid) for idlenesse, so might I in­curre Scandalum magnatum, and for my Vae vobis purchase a Coram nobis, this place being an open enemy to idlenesse, and farre from Sodome in this sinne especially. Why? heere are the aduenturous Merchants of Tyre and Sidon, which bring gould from Ophir, and Merchandize [Page]from Arabia. Heere is the curi­ous hand of Hiram daily busied in expert worke of brasse. Here ye may heare melodious Iubal praysing God earely and late on the musicall instrument. Heere you may see the industri­ous labour of Tubal Cain in his yron worke. Heere is painefull Iabal, father of such as dwell in Tents, and buy Cattell. Heere dwelleth laborious Ioseph, skil­full in Architecture. Heere liue Solomons prouident and pru­dent Ants, which in Summer make prouision for winter. And heere be Pistrina socordiae, hou­ses of correction for idlenesse, and as strict suruaying Magi­strates for punishment of idle­nesse, as euer was hard-hearted Pharaoh contrary to the Israe­lites.

Notwithstanding Longae sunt Regum manus, that Magistrates haue long armes, and manie yeeres: yet latet anguis in herba, when Moses was on the Mount, Exod. 32.19. Israel plaid the wanton: and euen in this Citie (though not in the heart) yet in close backe wings and obscure angles there­of, there be many nests full of idle birds, which the carefull Magistrate seldome findeth out. Ignauum fucos pecus à praesepibus arcent, There is in the regiment of Bees an intrusiue and trouble­some Droane, which eateth vp the sweete hony, for which the poore painefull creatures haue laboured for long before. And in the curious Bee-hiue of this commonwealth there are foure sort of idle Bees, much like the foure Sects of Philosophers, [Page]which sometimes flourished in Athens, the Academicke, Epicure, Peripatetique, and the Stoike. The first were greatly giuen to studie and contemplation, and these are your idle gamesters, who are all night in speculati­on, deuising new tricks, and in­uenting strange conueyance by Cards and Dice, which next day they put in practise. God saith, Gent. 3.19. In the sweate of thy face thou shalt eate thy bread, and these idle Bees liue by the sweate of other mens browes, onely by playing. 1. Sam. 17.49. Dauid with one smooth stone out of his bag discomfi­ted the whole hoast of the Phi­listines: And this idle Gamester with a blinde bone out o [...] his iugling boxe, with the actiuity of a Polupragmaticall finger, can in one howre vndoe many [Page]a hopefull heire: I had almost saide, many an honest Trades­man. Of the second Philoso­pher the Epicure, I spake before in fulnesse of bread, and there­fore I leaue him to his pleasure, which is his Summum bonum. The third is the Peripateticke, who vsed to dispute walking, and in this order are Cunny­catchers, who like the Diuell are alwaies compassing the Earth, and still going vp and downe seeking whome they may dououre. Iob. 2.2. 1. Pet. 5.8. These cunning Philosophers walke from Inne to Inne, from East to West, from Towrehill to Tyburne, (and there I leaue them) and with Sathan can turne them­selues into an Angell of light, full of good words, and with Iudas embrace a man with a [Page]courtly boonecongee, and at parting cut a mans throate, and empouerish many a plaine dea­ling countrey guest with couse­nage in copartnership.

The fourth idle Bee, or sect of Philosophers is the Stoike, who vsed to keepe their acts and dis­putations standing. And these I call your mimicall Comaedi­ans, and apish actors, who with Thraso thunder out sesquipedalia verba, a heape of inkehorne tearmes to the tenour of a poore Colliar, and with a ridi­culous Tu quo (que) moue many a foole to laugh at their owne follies. And further the licen­tious Poet and Player together are growne to such impuden­cie, as with shamelesse Shemei, they teach Nobilitie, Knight­hood, graue Matrons & ciuill ci­tizens, [Page]and like Countrey dogs snatch at euerie passengers heeles. Yea, Playes are growne now adaies into such high re­quest (Horresco referens) as that some prophane persons affirme, they can learne 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 yee Heauens, and speake O head, if euer any Sodomite vt­tered such blasphemie within thy gates. Did the diuell euer speake thus impiously in this conflict with the Archangell? Iude 9. To compare a Iasciuious Stage to this sacred Pulpet and ora­cle of trueth? To compare a sil­ken counterfeit to a Prophet, to Gods Angell, to his Mini­ster, to the distributer of Gods [Page]heauenly mysteries? And to compare the idle and scurrile inuention of an illiterate brick­layer, to the holy, pure, and powersull word of God, which is the foode of our soules to e­ternall saluation? Lord, forgiue them, they know not what they say.

So that this Sodomitic all fin of idlenesse is hatched vnder her wings another broode neg­lect of Gods word, disobedi­ence to authority, theft, and the very nurserie of sinne. Now I come to the last and least sinne of Sodome, Contempt of the poore, this commeth behinde all the rest, ashamed to shew it selfe, as the theese hanging backe from the barre. The in­finite number of poore soules in this our yron age, their hard [Page]lodging at our barred gates, their continuall clamors in our stopped eares, and their slender reliefe from our shut hands, are able to make me to fill this San­ctuary and holy place with no­thing else but Echoes of Chari­tie: Charitie seemeth to bee so hard among vs, as thogh it were neuer heard of amongst vs. Exod. 17.6. But as Moses with one stroke of his rod enforced water from the flintie rocke, so my desire is, that the hearts and soules of the vncharitable, mooued at this instant with my light touch of Charity, may hereafter ex­tend and powre foorth fresh springs and streames of libera­litie. Of all good works which wee doe in this life (and they are not many) there is none more acceptable to the Almighty [Page]then workes of mercy, where­unto Christ comfortably to encourage vs in our charitable course, promiseth out of his free mercy an immortall King­dome for reward. Matth. 25.3. Come yee bles­sed. And if rich men would aske me the high way to heauen, I would answere them as the sonne of God did the young man, Math. 19.21. Goe and sell, and giue to the poore.

In speaking of Contempt of the poore, this sinne of Sodome, I beseech you in a short exhor­tation onely (right Honourable, right Worshipfull, and belo­ued in the Lord) not to heare me, but the word of God, for I dare say with Iob, I am full of matter, Iob 32.18. and the spirit within mee compelleth me. Demetrius King of Macedon, in the fiege of [Page] Rhodes, especially tendred and preserued the picture of Proto­genes. And to rich men, such as contemne the poore, I pre­sent for their fayring an image or picture to carrie with them into the Countrey, not to be hung in their Hals, or painted in their Parlors only, Iere. 17.1. but to be imprinted with a pen of yron, or the point of a diamond in the table of their hearts: and this picture it is the embleme or portraiture of Charity, to put them in remembrance of the poore, Matth. 13.9. and Let him that hath an eare to heare, heare.

A naked Child, with a mer­rie Countenance, couered in a clowd, with a bloudie hart in the right hand, giuing hony to a Bee without wings. Now as Sampson said to his guests, Vn­lesse [Page]yee had ploughed with my hei­fer yee could not haue found out my riddle: So this mysterie must haue an interpreter, and the meaning is this. Charity is fi­gured a Child, because the cha­ritable ought to bee humble, and curteous as a Child. Mat. 18.2. Cha­riy is pictured naked, for that Charity seeketh not her owne. 1. Cor. 13.5. Charity looketh merily with a pleasant countenance. 2. Cor. 9.7. God lo­ueth a cheerefull giuer. Chari­tie is couered with a clowd: Almes, Matth. 6.2. and workes of mercie ought to bee done priuately without vaine-glorie, or osten­tation. Charity holdeth a bloo­die heart in the right hand. A good man is mercifull and len­deth, Psal. 112.5. and his heart alwaies go­eth and agreeth with his hand. Charity offereth hony to a Bee [Page]without wings, that is, relie­ueth and helpeth such poore, as for want of wings, for want of some limme, or member of their body, impotencie and in­firmitie cannot labour for ho­nie, cannot worke for their li­uing. And such a practitioner in Charitie was that good and iust man Iob, as himselfe (to the shame of our worldlings) con­fesseth: Iob. 29.12. I deliuered the poore that cried, and fatherlesse, and him that had none to helpe him: 15 I was eyes to the blinde, and feete to the lame. O I feare me, that wee haue many that beholde pictures, looke one Caesars picture their coyne: but few that looke on, or like this picture of Charitie, Prou. 22.9. or haue a good eie, that be cha­ritable to the poore. Leuit. 16. The Le­uiticall Priest entred once a [Page]yeare into the holiest place: and the Romanes noted such as once yearely entred not into their Templum Misericordiae. Thus deale our rich Cormo­rants in exercising Charitie, they once by the yeare perhaps respect the poore; nay, once in their liues; like the Swine, which is profitable at his death, or with the Mole, which seeth onely at her end, they at their deaths thinke they purchase heauen by a halfepenie dole, or a Christmas dinner. O bles­sed Brethren, and Christian Countrimen, to wooe you from contempt of the poore, (for there is no comparison be­twixt this charitable Citie, and the hard Countrey.) Remem­ber this one thing, Manas pau­peris est gazophylacium Christi, [Page]& quicquid pauper accipit, Chri­stus acceptat. i. The poore mans hand is Christs treasurie, and looke, what the poore re­ceiueth, Christ accepteth. Is the poore mans hand Christes treasurie? Is the poore mans boxe his Exchequer? O I feare me, Christ hath a poore stocke, an emptie Chest full of thankes in the one end, and stuffed with God helpe thee in the other, but not a pennie to supplie ne­cessitie. Iames 2.16.

Besides, and beyond all this to stirre yee vp to Charitie, and to draw you from Sodoms sinne, contempt of the poore: I re­member, that the Apostle spe­cifieth three christian vertues or sisters, 1. Cor. 13.13. which all at once came downe from heauen to get themselues husbands on earth [Page]among the sonnes of GOD Faith, Gene. 6.2. Hope and Charitie. The elder sister Faith, sought her husband a great while, & found none to her liking, vntill at last shee met and marched with A­braham, by whom shee had ma­ny children, and since that time hee is called the Father of the faithfull. Rom. 4.16. Hope the younger si­ster went somewhat longer vn­sped, many cast an eie on Hope, and fed their fancies by Hope, but none could away to liue onely in Hope. At last comes Dauid, and hee without feare, distrust, or delay, contra­cteth himselfe, and marrieth with Hope: and shee proued so sweete a spouse, and comforta­ble a wife vnto him, and so faithfull a helper in all his trou­bles, persecutions and miseries, [Page]as hee onely receiued comfort by her: yet my soule keepe thou silence vnto God, for my hope is in him. Psal 62.5.65.5.146.5. And againe, O thou the hope of all the ends of the earth: And againe, Blessed is hee, whose hope is in the Lord his God. And againe, Psal. 142.5. I hope to see the Lord in the Land of the liuing. But for the yongest sister Cha­ritie, who was fairest but poo­rest, who had the best propor­tion and worst portion, shee wandreth still vp and downe and findeth none that either minde her, or shee hath a minde vnto. This poore soule, Cha­ritie is yet on her pilgrimage, shee trauelleth from land to land, from nation to nation, from house to house, from doore to doore, and no man en­tertaineth Charitie, haec quia [Page]pauper erat. If Charitie come to the great and Noblemans gate, a grimme Porter present­ly terrifieth her. If shee come to the Merchants doore, either a minsing maide, or a surly Ser­uingman rebukes her. If shee chance to rap at the Porch of the Countrey Gentlemans manner-house, the Dawes from the Chimney toppe make her answere, Solitudo ante ostium, there is cold cheare, when no­body keepeth house. If Chari­tie knocke at the Clergies dore, O shee troubleth Sir Iohn at his Booke, with her Pater noster, and so the prouerbe is verified, No pennie, No Pater noster. If shee stumble on the Lawyers threshold, he giueth her some­thing to couer her nakednesse, and sendeth her away with a [Page]statute lace for a largis. If shee trie farther the Physitions hos­pitality, he perhaps tendering her health least shee should sur­feit, purgeth Charitie with a bitter pill of contempt, or a spoonefull of diet drinke with God helpe. And thus in all e­states, and conditions of peo­ple, Charitie is contemned and excluded: Charity is reiected and abhorred; and no mar­uaile then, if Charity be cold, when neither winter nor sum­mer, in court or countrie, citie or village, any man vouchsa­feth Charity one nights lod­ging. O Lord, lay not this sinne, Contempt of the poore to the charge of rich men. And this sinne it brought couetousnesse, oppression, vsury, iniustice, ex­tortion, fraud and iniury, and [Page]where the poore is not releeued, God is little beleeued.

What shall wee say then? Shall we accuse Sodome, and ex­cuse our selues? Were the Citi­zens of Sodome greater sinners then we? I must answere with the Messiah, I say nay, except yee repent, Luke 13.3. ye shall all perish. For let vs weigh their sinnes and ours in an equall ballance, and iumpe both of them together vpon the weights, and trie which is heauiest; and cast them vp all in a grosse summe, and see, which are most in number. What shall I speake of oathes, blasphemies, and swearing in Faires, and Shops in bargaining; yea, a­mong Children in the streetes who can sooner and more rea­dily sweare by the name of God, then they can tell their [Page]owne names. Are not wee as bad as Sodome?

What shall I speake of pro­faning the Lords Saboath, by idle walking in fields, and drin­king in obscure corners, whilst the food of our soules is in di­stributing? Is not this a sinne of Sodome? For lust and secret whoredome, Prou. 30.20. like Salomons har­lot wiping our lips, as though all were well: Gene. 38.18. Wee with Iudah difcry our selues and filthinesse by our signet, cloake, and staffe: nay, the horrible and namelesse sinne of Sodome hath poisoned some. And are we inferiour to Sodom? For falshood, deceit, flattery, dissimulation, crueltie, and vsurie, wee can boldly say with Iob. Our iniquitie is sealed vp in bagges: Iob. 14.17. and this age goeth farre beyond Sodome. Name me anie [Page]sinne, Gen. 31.19. yea Idolatry, and you shall finde many Labans with his woodden gods, close Papists at their beades, and many illite­rate Leuites playing the mor­row Masse Priests in Micah his house for ten sickels of siluer by the yeare, Iud. 17.10. a suite of apparell, meate and drinke: such are iugling Iesuites, and secret Se­minaries, inueigling simple soules for their penny-father Pope: O this is at least a sinne of Sodome, and a damnable sinne of the whore of Babylon, Psal. 38.4. the Church of Rome. So that if Da­uid said of his sinnes, That they were gone ouer his head, and a bur­then too heauie for him to beare, 40.12. and moe in number then the haires of his head: O what shall we say of our sinnes? euen with Iob. 9.20. If I should iustifie my selfe, [Page]mine owne mouth shall condemne mee. And if God for foure sinnes thus handled Sodome by fire, O how shall hee deale with Villa­ges and Country Townes (sic magnis componere parua solebam) wherein many moe sinnes, and more grieuous sinnes daily raigne, then euer did in Sodome. And surely, that God is thus forbearing, wee must acknow­ledge his loue and long suffe­ring, and say with thankefull Iacob, Wee are not worthie of the least of all thy mercies. Gene. 32.10. And now I come at last, though long, to the second part and partie of my diuision, namely in Abra­ham, the sympathie and feeling compassion of the faithfull for their afflicted and sinfull bre­thren.

It is saide of Hippocrates [Page]twinnes, that they alwaies 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 weepe with them that weepe.

And surely, this affection and tender heart hath alwaies beene in Gods seruants (as wee may obserue) for Gods people, their sinnes, and pu­nishment. Thus zealous Moi­ses, when hee saw the peo­ple dauncing about the gol­den calfe, brake forth for griefe in sorrow of his soule for their sinne: Exod. 32.31. Either spare them O Lord, or race mee out of the booke which thou hast written. Thus Sa­muel mourned for Sauls reie­ction. 1. Sam. 15 35. [Page]Thus the Prophet fore­seeing in the spirit Gods iudge­ments hanging ouer the peo­ple for sinne, Esay 24.16. cried out Razi li, razi li, O li: bogedim bagedu, vbeged, bogedim, bagedu, that is, My secret, my secret, woe is me: The transgressours haue of­fended, the transgressours haue grieuously offended. Thus was Ieremie grieued in his spirit for Israel: Iere. 8.21. I am sore vexed for the hurt of the daughter of my peo­ple. And againe, Iere. 9.1. O that mine head were full of waters, and mine eies a fountaine of teares, to weepe day and night for the slaine. This compassion was in his brother Prophet, Ezekiel 9.8. Ah Lord God, wilt thou destroy all the re­sidue of Israel, in powring out thy wrath vpon Ierusalem? And as pitifullie complaineth Daniel, Dan. 9.16. [Page] O Lord, according to all thy righ­teousnesse, I beseech thee, let thine anger, and thy wrath be turned a­way. Am. 7.2. Neither was the Thecoite Heards-man behind them in commiseration, Spare I beseech thee, for who shall raise vp Iacob, for hee is small? and so the Lord repented for this. Ion. 4.5. Thus also Ionah solitarie in his cell and booth without the Citie-gate mourned for Niniuie. Marke 3.5. Yea, this liuely feeling of our brethrens infirmities was in Christ hi­selfe, who sorrowed for the hard heart of the Synagogue, and prophecying the desolati­on of Ierusalem, Luke 19.41. he wept ouer it. And in his Maisters steps wal­ked the Apostle Paul, who wi­shed himselfe to be seperated from Christ, Rom. 9.3. for his brethren his kinsemen according to the [Page]flesh. And lastly in this place, righteous Lot, 2. Pet. 2.8. who sate at the gate of Sodom, was inwardly vexed for the Citizens sinnes, and punishments menaced by God for the same.

Take this then (blessed Bre­thren) for a manifest signe of the childe of God, and a true marke of a good man, to be sory for his brethren, and to grieue at their punishment for sinne. But where shall wee single out amongst the sonnes of Adam a compassionate Abraham? an humble suiter for Sodome? or a man sorrowing for sinne in a­nother? Hagar indeed mour­ned for Ismael, Iacob for Ioseph: Ioseph for Beniamin, the Israeli­tish virgins for Iephthaes daugh­ter, Marie for Lazarus, and we for the deceasse and departure [Page]of our friends, & hinc illae la­chrymae. But if wee see our bro­ther, neighbour, or familiar, to be a vitious liuer, wedded to wickednesse, and sunke in sinne, we salue it vp with Humanum est, so that now adaies sinne in young men is nothing but a tricke of youth, and in ould men an infirmitie of age, and heere is all the reckoning wee make of sinne. Cato the graue Senator of Rome was obserued neuer to laugh, but once, and that was, when he espied out of his casement an Asse eating thistles, that the sencelesse beast should take pleasure in pricks, which should haue been spurres vnto him to take paines. So we, seeing our brethren eating vp sinne as bread, and drinking ini­quitie as water, rather laugh [Page]with Democritus at their fol­lies, then with Heraclytus lament their faults. Shall I speake plainely? Those, that make a Maygame of sinne in others, laughing at a drunkard in the channell, applauding a swag­gerer in his blasphemies, and as Dauid saith, Psal. 50.28. running with a theefe, and taking part with the adulterer: they are brethren to cursed Cham, Gen. 9.22. who seeing his a­ged father in a drunken fitte, blabbed it to his brethren in de­rision and contempt, when rather he should haue concealed it and sorrowed for it.

The Elephant, as naturall Historie testifieth, if he meete a wounded person wandring in the wildernesse, safely condu­cteth him therein: and the like is fathered on the Dolphine, [Page]who, when Arion was cast into the Sea, speedily conueyed him to the shore. I could wish, that after the president of our father Abraham in this place towards sinfull Sodome, we were either Elephants or Dolphins in sparke of good nature one to another, when rather wee seeme Lions and Dogs: to pity one another, to sorrow for anothers sinne, and to pray one for another. The neighbourly Samaritane, Luke 10.34. to the poore passenger may teach vs this lesson: his wounds resemble afflicted finners: his descension from Ierusalem to Ie­richo, his fallng from the Church of God, his spoiling by theeues, sinners ouerthrow by Sathan: The Priest and Leuite, which went aloofe, Sunt mali Ecclesiae ministri, saith Lyra, Curantes tan­tum [Page]de leuatione pecuniae, non sa­natione culpae. Like our Romish Priests, which ease a man of his money, but neuer heale his sin, or helpe his soule. Now the good straunger, Infundens oleum misericordiae & vinum iustitiae: It is any good man mooued in pit­tie and piety at a sinners wret­ched estate, who powreth in the oile of commiseration, and wine of rightcousnes, and vseth all meanes possible to reclaime him, and cure his infirmities.

To this purpose tendeth the counsell of the Apostle: Beare yea one anothers burden. And as Christ stretched forth his hand, Gal. 6.2. and caught fast hold on Peter, when hee was ready through weaknes to sinkeon the sea: So ought wee towards our sinfull brethren, ouerwhelmed with [Page]the waues of wickednesse, to haue compassion on them, to lament their desperate conditi­on: and by our good aduise and counsell, and comfort out of the word of God to saue their soules: and this is to shew our selues with Abraham heere, to be the children of Abraham.

Saint Augustine greatly ap­proueth this worke, and thus perswadeth vnto it: Piaest illa tristitia alienis vitijs ingemiscere, non adhaerere: contristari, non implicari: dolore contrahi, non attraht. This is godly sorrow indeede to pittie mens sinnes, not to be polluted by them: to sorow for them, not to sinke in them: to be withdrawne in dolour, not drawne vnto them by delight. And when I con­sider, how backward we are in [Page]this point of Christianitie, to haue a patheticall feeling and liuely touch of a sinfull mans miserie, and an inward griefe for iudgements due for their sinnes: Then I remember Saint Bernard his complaint in his time for such defect of dnetie a­mong men: Cadit asinus, & est qui subleuet: per it anima, & non est, qui curet, First the Asse fal­leth into the ditch, and hee fin­deth a helper by and by: but the sinfull soule perisheth, and no man taketh care. And here­in we are like the base minded Gergesenes, who had more care ouer their swine, Matth. 8.25. then their soules. O blessed brethren and Christian Citizens, this one sin want of compassion and bro­therly affection hath possessed head and taile, better and worse, [Page]and all conditions and callings. Esa. 9.15. O where shall wee find a lamen­ter of sinne, a reprehender of sinne, a mourner for iudge­ment, executed for sinne, a re­claimer of sinners, or with A­braham a pitifull petitioner to God for sinfull Sodome? The indulgent parent ioyeth in his lewde children, and applaudeth his prodigall Absalon, as olde Eli did his sonnes, and thinketh all well without any contradi­ction or correction of their sins, The pampering mother glori­eth in her proude darling, de­lighteth in her pride, and main­taineth her in all lasciuiousnes, as Herodias did her dauncing tripped Salomon, and findeth no fault in sinning. Looke further among all sortes of men, and see how remisse euery man is in [Page]this point, to reclaime his neighbour, to reprehend his brother, or to rebuke a sinfull person. Yea, this sinne of flat­tering men in sinne is now a­daies gone so far, and hath infe­cted so many: as it is sometimes found in the house of Leui, and in the Schooles of the Prophets, and against this God crieth out in high discontent: Ierem. 8.11. From the Prophet to the Priest euery man dealeth falsely, for they haue 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 be­loued) as it is odious in the sight of God: so it is hatefull to euery good man, when a mealy mouth Minister shall su­perficially and nicely glaunce [Page]ouer sinne, as men walke onice. When Ministers (who ought to bee Boanerges the sonnes of thunder, as Christ called Iames and Iohn,) Marke 3.17. when they, I say, shall either feare with smoothing Zidkijah to speake the truth, 1. King. 22.24. or forbeare with white-liuered A­maziah to rip vp the bowell of sinne: Am. 7.13. I make no better of such temporizers, then of forsworne and vnconscionable Country Church-wardens, who prae­sent Omnia benè, when all the parish is out of square. Iob vt­terly misliked this, Iob 32.22. I may not giue titles to man, least my maker take me away suddenly. And the Apostle was afraid thereof, If I should please men, Galy. 10. I were not the seruant of Christ.

Let vs all then (Blessed bre­thren) imitate the life of our [Page]faithfull father Abraham: let vs with him sorrow and grieue for our sinfull brethren: let vs with Abraham pray for Sodom: and let vs after the example of Abraham entreat God, and la­bour him by continuall praiers to be mercifull to sinners. And herein we shall performe that excellent worke commended by the sonne of wisedome Solo­mon: Pro. 11.30. Lekak Nepashoth Ka­kam, i. He is wise, that winneth Soules. To fold vp this part in a narrow plaite, and to winde vp in a word: there is no such ma­nifest signe of true loue, and godly friendship among men, as one to finde fault with ano­ther for sinne, and to rebuke a friend for his inordinate life. And therefore howsoeuer Sci­pio distasted Bias in opinion, [Page] Ama, tanquam osurus: I take his meaning thus, that wee ought so to loue a friend, as therewithall we should hate his bad conditions, & embrace the man, but hate his manners: and this is the priuate duty of one towards another, and a Christian office, which ought to bee found in the heritage of Iacob. And among many mo­rall praecepts and ciuill Lawes established by God himselfe in the common wealth of Israell, this was enacted for one: Leuit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainely re­buke thy neighbour, and suffer not sinne vpon him. And the Apo­stle hath a worthy saying. Ac­knowledge your faults one to ano­ther, Iames 5.16. and pray one for another, that ye may be healed: For the praier of [Page]the righteous auaileth much, if it be feruent. Salomon shutteth it vp thus: Pro. 27.5. Open rebuke is better then secret loue. But more plaine is the holy Ghost by the Prophet: Shubu, Vehashebu, Returne, Eze. 13.30. and cause others to returne: and that man, which retur­neth himselfe to the Lord, and with him maketh others to re­turne: hee mav sit downe and say with ould Iacob ioyfull of Iosephs life. Rab, I haue ynough. Gen. 45.25.

Thus at last I come to the last part, namely, in Sodome, wherein ten righteous persons could not bee found) the small number of the elect, and few­nesse of good and faithfull men in the Church. The estate and condition of the Church of God is elegantly set foorth by the princely Preacher of Israel [Page]Solomon: Eccle. 9.14. A little Citie and few men in it &c. This small City with few men in it represen­teth the Church militant on earth, which is daily assaulted by the strong man vp in armes Sathan, Luke 11.21. and was deliuered by the pollicy of the poore wise­man Iesus Christ, Colos. 2.3. and yet none is thank full for his paines, hard­ly one to tenne, as it fell out a­mong the leapers. So that whereas Babylon is said to bee a great City, Luke 17.17. and Niniuy to bee very spatious; Dan. 4.28. forty and odde miles about: Iob. 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 badde, and that the King­dome of Sathan alwaies excee­ded Gods. At the deluge the [Page]wickednesse of man was great, and the whole world corrupt, and there were onely eight, that found grace in the sight of the Lord. Iust Ioseph in Aegypt, tanquam Rosa inter spinas, as a rate rose among a world of thornes. Iob in the land of Huz, a blacke Swanne, to keepe him­selfe vpright in an heathen Na­tion. Nicodemus the night-wal­ker, with Ioseph of Arimathea, and a small handfull of others in the whole Synagogue of the Iewes. And in this City of So­dom (besides Lot and his hous­hould) God apposed citie and suburbs with the number of tenne. The Arke of Noah prae­figured this paucity and defect of the faithfull, and of such as should bee saued in the Church, when the number of vncleane [Page]beasts exceeded the number of the cleane. And euen in these daies, when the whole world swarmeth with multitudes of people, and men surpasse in number the moates in the sunne, and sands on the shore. If GOD should looke from heauen, Psalm. 14.3. or come in progresse to iudgement, hee shall finde but a few good, hardly fifty in a Citty, tenne in a Corporation three in a village, two in a house good: nay, I feare mee greatly we would send him away dis­content, as from Sodome, for want of ten righteous persons, and cut him short of his tith. It is no meruaile 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 [Page]and euill quality of grapes, which it affordeth.

The ancient Hebrewes giue an ingenious and exquisite reason, why the great name of God [...] is written almost in all nations and tongues, onely with foure letters. The Iewes call him Iehouah, the Grecians [...], the Latinists Deus, the Ae­gyptians Thewt, the Persians Syros, the Arabians Alla, the French Dieu, the Germans Gott: to import, that in the foure parts of the world both to the Iew and Gentile, his name is known, and that God hath his Church euery where: and if not tenne, as in Sodome, yet can hee find some, which bee his, al­though they bee of no note or account in the world: Rom. 11.5. There is a remnant through the election of [Page]Grace. This was that comfor­table answere, which God gaue to iealous Elijah, when hee was out of all heart for the small number of Gods Children. I can find seuen thousand in Isra­ell, 1. Kings. 9.18. that neuer bent knee to Baal, or kissed him with their mouth; So likewise the seede, Matth. 13.8. that was sowne in foure seuerall grounds, the fourth part of it tooke root and fructified: 1. Cor. 3.6. and wheresoeuer Paul planteth, or Apollo wa­tereth, all labour is not lost, in some God will giue increase, and among an heape of hearers God hath a secret number, which are his. The Apostle Paul affir­meth, that not onely a small number are elect: but hee shew­eth also, of what manner they be, which are of Gods Church. Not many wise and mighty after [Page]the flesh are called, but poore and vile, and things which are not. And Herome considering this, said: Eplchecula pauper cula Ecclesin, The Church consisteth of the simplest sort and me auest men.

Now then as in the ouer­throw of Sodome, Lot secured himselfe in the little Citie, Bela or Zoar for his sanctuary, Gen. 19.20. and so escaped Gods vengeance and punishment: So (right Honou­rable, right Worshipfull and blessed Brethren). 2 Thess. 2.1. I beseech and exhort you by the comming of our Lord Iesus, and by our as­sembling vnto him, that your conuersation bee holie, and in godlinesse: that whensoeuer the Lord shall threaten storme and tempest vpon sinners, of fire and brimstome, as on Sodom: we may bee assured of little Zoor [Page]for our refuge and receptacle, that Gods Church may bee our defence: that we be sure, we be not onely of Israel, Rom. 9.6. but Israel, members of the Church, and in the small number of Gods elect. This was the daily praier and meditation of Nazianze.

So that without this Arke of Gods Church there is no safety in this life, nor saluation in the next.

Among all the heauenly and powerfull wordes which pro­ceeded from the Mcssiah, there is none in my minde more mo­tine, or stirring to make a man [Page]mindfull of himselfe, then 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 saued: it will make him cry out with Balaam; Let my soule die the death of the righte­ous, Num. 23.10. and let my last end bee like his. Praeclara rara, choise things are most rare, as we may obserue in nature. Of ordinary stones there are store, but pretious stones are scan: vnprofitable herbes grow euery where, but g [...]aine and flowers more spa­ringly: and in the Church there bee many, but few which are Gods, many vessels, but few of ho­nor: & therefore our Sauiour en­courageth his handfull and small company: Luke 12.32. Feare not little flocke [Page]There is one speech vtterd by the Apostle, which as often as I thinke on, so oft doe I feare, and tremble: Rom. 9.28. The Lord will make a short count on the Earth. Where there is a small flocke, a short count will serue the turne. A Bill of few parcels is soone summed: And the com­plete number both of the elect and castawaies being knowne before hand to the Lord: the audit at the day of iudgement will bee very short, and hee will make a quicke dispatch at the generall Assise of the glorious Resurrection when he shall giue sentence of life and death.

Fathers, Men, and Brethren, and all yee, (that heare mee this day) there is none here present, but he assureth himselfe, that his name is registred in the [Page]Booke of life: eueric man ho­peth to be saued: Saluation is the golden Bell, for which we all runne: Saluation is the marke, whereat wee all aime: and e­uerie man hath one foot (as hee thinkes) alreadie in Heauen. To encourage all, and to exa­nimate none in their course, a man may easily resolue him­selfe, whether he be in the right way, or no: in the high way towards Heauen, and so conse­quently know also, if hee bee in the number of the elect, by that direction and rule taught by our Saufour: Mate. 7.13. Enter in at the straight gate, for it is the wide gate and broadway, that leadeth to destruction, and many there bee, which goe in thereat: Because the gate is straight, and the way nar­row, that leadeth vnto life, and [Page]few there he that finde it. Heere are proposed two waies, and two gates, which all the world walke in and enter in at, the wide gate and broad way, the narrow way, and straight 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 goe thi­ther. The other is a little foot­path scarce beaten, and a straight portall to Heauen, and a farre traueller 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. Proue and examine your selues, which of these two waies ye walke in, and which of these two dores ye looke within: and then shall it be seene, whether yee bee in the number of most and worst, or in the number of [Page]fewest and best, and whether yee shall be saued or damned.

Doest thou walke in the old way, which is the good way? Ier. 6.16. Art thou strict and precise in fasting and praying? Ephes. 6.14. Art thou straight girt about with verity, Apoc. 1.13. and the goulden girdle of con­tinencie? Psal. 119. Doest thou narrowlie keepe thy feete from euery euill way, that thou maiest obserue the word? Doest thou not fol­low a multitude to doe euill, Exod. 23.2. nor the world by the broad way, and wide gate? Iosu. 20.13. Doest thou set downe thy rest with Iosuah, I and my house will serue the Lord? O this is a signe, that thou art the childe of God, and booked among the number of the e­lect, and that thou art s [...]aled for the seruant of God in thy forehead among the Tribes of [Page]the children of Israel. The more I consider this point, that the whole City of Sodome could not affoord tenne righteous per­sons, and how small a number there is in Gods Church prede­stinated to saluation: when I thinke, that the huge Monarchy of Sathan farre exceedes the lit­tle Aristocratie of God: how at the last day Hell shall be thrun­ged and crowded full of repro­nates, and heauen empty in com­parison, and few faued: So long am I bound hand and foote from sinning, and sinne all this while hath no power to raigne in my morniall body, and this was the heauenly vow and diuine medi­tation of Anselmus: Si hinepecca­tum, & illina infernum habereus, ac vni corum necessriò immergi deberem: priùs me in infernum [Page]demergerem, antequam peccatum committerem. If (saith he) Hell were on one side, and Sinne on the other, and that perforce I must into one of them: I would first, runne headlong into Hel, before that I would meddle with sinne. O sanctified soule! O mortified breast! how farre doe wee digresse from this reuerent aduertisment, of this blessed Saint?

To temper all my speech by the time, I will make my con­clusion an exhorration, drawne out of Christs Sermon concer­ning his second comming to iudgement: Luke 17.34. wherein hee war­neth vs to be watchfull and care­full, and not secure or dissolute, as in the daies of Noah. For (saith he) two shall bee in one bed, the one receiued, the o­ther [Page]left: two in the field, one receiued, and his fellow forsa­ken: And seeing at the com­ming of the Sonne of man in his glorie there shall bee a seperati­on, Matt. 25.32. either on the right hand for sheepe, or on the left hand for goates: Let vs all I beseech you, striue and endeauour to be num­bred among those that shall bee receiued: and that wee may be counted sheepe of the Lords hand and people of his pasture, like Iacobs coloured sheepe: Gen. 20 41. Cant. 1.7. let vs get vs forth by the tents of the shepheards.

First, therefore as yee haue heard (Blessed Beloued) of the longanimity, long-suffe­ring and patience of the Lord in executing iudgement, and punishing sinne in his forbea­rance of Sodome, with which hee [Page]would in no wise haue dealt rigo­rously: Let vs all bee warned heereby, how wee abuse Gods goodnesse and clemency, by praesumption of mercy, delay of repentance, and contempt of his menaces: Let vs not de­spise the riches of his bountifulnesse, Rom. 2.4. but know that the bountifulnesse of God leadeth thee to repentance.

Secondly, in Abraham, who became an humble suter to God for Sodome: Let vs as the chil­dren of Abraham, when wee see our brethren sunke in sinne, loose in life, and that they haue sold themselues to worke wic­kednesse (as it was said of A­chab:) Let vs sorrow for them, 1. King 21. pray to God for them, and vse all meanes to conuert them: and let vs with the mercifull fa­ther make merry at the returne [Page]of our prodigall brother, Luke 16.10. and with the blessed Angels re­ioyce at the conuersion of a sinner.

Lastly, in that the whole Citie of Sodome, was stalled with tenne good men, and could not yeeld them to God, let populous Cities and great places make sure, that there may alwaies bee found among them a righteous Lot, and a­boue the number of tenne, yea rather tenne thousand recorded in the writing of the house of Israel. And let priuate families, and euerie houshold take heede, that when the Lord shall come at his generall visitation through our streetes, and passe along by our houses, that then the postes of our dores bee sound [Page]sprinkled with the blood of the [...]ambe, that so God may stalke vs, and that the plague of destruction may passe o­uer our heads. Yea, let vs all with faithfull Rahab dis­play out of our windowes a redde carnation ribbin died in the blood of Iesus Christ, that God may thereby know vs, and haue mercy on vs at his comming to dissolue the World. That then wee may bee taken vp from the tents of Keder, and out of this vale of miserie, to bee infranchi­zed Cittizens in the holie Citie of new and true Ieru­salem, where (as Augustine speaketh) the King is verity, Law is Charity, Dignity is Ae­quitie, Peace Felicity, Life aeternity.

Graunt (deare Father) wee beseech thee, these and [...] o­ther things necessary both for our bodies and soules in this life and the next, euen for thy Sonne Iesus Christ his sake our Sauiour, to whom with thee and the holy Ghost in Trinitie, bee all power, praise, glory, thanks­giuing, and dominion in v­nity now and for euer. Amen.