Commentary on 2 Peter

he same destruction; but this doth not sufficiently honor the pen of the HOLY GHOST. We may better resolve it thus; referring the burning to the vastation of • heir cities, the overthrowing to the spilling of their lives, and the condemning to the • erdition of their souls. Their cities were burned, their bodies subverted, their souls •• ndemned. Wherein the Lord, like some angry warrior, not only contents him • else to ransack the houses of their goods, but fires their Cities: nor is so pacified, • ut puts all to the sword; as Saul had a charge for Amalek; Vtterly destroy all they •• ve, slay man and woman, infant and beast. Yea, he goes further than any mortal • onqueror; for they can punish but temporally and corporally; but the Lord eter • ally; They suffer the vengeance of eternal fire.

The Monument hath two things

In it

• What; an ensample
• To whom, To those, &c.

• o that if we avoid their sins, we shall escape their plagues. Here are various obser • ations deducible.

First, the number of the Cities; but two are mentioned in the Text, but cer •• inely moe were involved in the ruin. All the plain; likely that more cities on that • lain than two. It was a great circuit of ground, as appeareth by the dead sea there, • hich Josephus, who was brought up in the country, gives to be threescore and • elve miles in length, and nineteen miles broad. The number of them is most like • o be four, so many rehearsed by Moses; Sodom, Gomorrhah, Admah, and Zebo • . But it is objected, That the fire fell down upon the five Cities: therefore five • ome think that Zoar also perished, though for a time it was preserved by the inter • ssion of Lot. But this supposition is false, for it was known by the name of Zo • in Isaiah's time; His fugitives shall flee unto Zoar. Before it was called Bela, now 〈◊〉 Lot changed the name, so God changed the condition; little in quantity, great in • e favor of mercy. And for that of the Five cities, the word is Pentapolis, that 〈◊〉 the place where those five Cities stood. Two more cities perished, but Sodom • d Gomorrhah are only mentioned, because they were the capital cities, and metro • lies both in the sin and punishment. Where observe,

The force of example prevaileth strongly to produce the likeness of manners. • acile transitur ad majores, ad plures. The authority of greatness doth often cor • pt the integrity of goodness. The bad conditions of popular persons are like Ia • s speckled rods, which make the sheep, the beasts of the people, bring forth the • e parti-coloured actions. The ill custom of an eminent place is drawn up like • me pestilent exhalation, and corrupteth the air round about. The proverb speaks 〈◊〉 bad customs, bad opinions, and bad servants; that they are better to hang then 〈◊〉 hold. If Jeroboam worship calves, how easily will most Israelites become such • asts! We may say of an exemplary sin, as Joab of Rabba, it will be called after • e founders own name. A stone thrown into the water, makes of it self but one • cle, but that one begs a hundred. Though few men will confess their sins, yet • ny men's sins will confess their Masters. To beget a precedent of vice, is like the • ting a man's own house on fire: it burns many of his neighbors, and he shall • swear for all the ruins. A sick head makes a disordered body, a blind eye endan • s all the members. A rulers unrighteousness, like the late blasing star; it hath • ong tail, draws a train of mischiefs after it, and is ominous to the whole land. • hereas piety in a P • ince, like Aaron's ointment, runs down to the skirts of his gar • nts, blesseth all his subjects.

An exemplary offender, is like a malicious man sick of the plague, that runs into the throng to disperse his infection. Vrbis ad exemplum, &c. Sodom’s filthiness is not confined at home, but runs like Nile, over all the Plain; not a village but glories in the imitation. When a public person is tempted to sin, he should answer as Nehemiah, when he was tempted to flee: Should such a man 〈◊〉 I fly? Should such a man as I thus grossly offend? To sin before the face of God, is to dishonor him; but withal to sin before the face of men, is doubly to dishon ••• him. Many an Israelite committed fornication, and yet upon repentance got pardon but Zimri, that would willfully do it in the face of God and man, was sure to peri •• This aggravated David's error, that it made the enemies of God to blaspheme.

Such a bitter root shall answer for it self, and for all the corrupt branches: 〈◊〉 sin that is done abroad, ceaseth to be single: it is many sins in one. Let us therefore give good example: when Christ told that noble petitioner, Thy son liveth; 〈◊〉 the first hearing he believed: but when he came home, and weighed the matter; 〈◊〉 only himself, but by his means, the whole household believed. And for those th •• take advantage to sin by precedent; Tutum est peccare authoribus illis; let this be their terror. Other Cities followed Sodom’s lust, and they were all consumed wi •• Sodom’s fire. It is a common plea, our fathers did thus before us, and the whole world doth thus about us. But what comfort is it, to fulfill the measure of o •• forefathers, or to perish with our neighbors. The high Priests servants can make Peter deny his Master. Quanto calescebat igne Sacerdotali, tanto frigescebat amore Divino. Let Corah kindle a fire of conspiracy, two hundred fifty Captains will bri •• wood to increase it. A lewd man draws vengeance on others, by the punishme •• of his sin, or by the inf • ction of it.

Secondly the matter: they were Cities, not Hamlets or Villages, but pop • l •• and walled Cities. Famous Cities, not less than kingdoms: The kingdom of Sodom, &c. Fruitful Cities, as the Garden of God: Cities lent to men, but better beseeming the Majesty of God: so glorious that they tempted a Saint. Lot seeing th • goodly plains of Jordan, the commodious springs, delightful rivers, richness 〈◊〉 the soil, situation of the towns: without enquiring further, is in love with •• dome. Observe,

1. That the strongest Cities are not shot-proof against the arrows of God but even things ordained for refuge, are by his justice made destructive. There is •• thing peaceable, where God is an enemy. The wind is a meteor whereby in so •• sort we live, a fan in the Lord's hand to purge the air: yet how often doth 〈◊〉 make it carry infection on the wings, and ruin buildings with violence: Child • are comfortable fruits; yet was David scourged, and Sennacherib butchered, by th • own bowels. Sampson is betrayed by the wife of his bosom: and the Israelites 〈◊〉 of quail provided for their sustenance. In vain we build, unless the Lord lay 〈◊〉 first stone: or plant, unless he say, let it grow. Blessed is the City whose 〈◊〉 God barreth up with his power, and openeth again with his m • rcy. There is 〈◊〉 thing can defend where his justice will strike; and there is nothing can offend, 〈◊〉 his goodness will preserve.

2 Sin can bring down the most magnifique Cities, and lay them eve • 〈◊〉 the ground. Can Sodom’s pomp of state, confluence of pleasures, abundan • riches, pride of inhabitants, secure her life? It was God's challenge to Nini ••• Art thou better than No? Let it be a challenge to London, Art thou richer th •• •• dome? It is written of Tyrus, that her Merchants were Princes, and her trafiq •• the Honorable men of the earth; yet God makes disport at her overthrow; B • that glorious City, &c. Babylon, a little world in it self; Jerusalem, the pride of 〈◊〉 whole earth; both found wickedness to undo their composition. Rome, styled 〈◊〉 Eternal City, shall feel the immortality of her soul, supremacy over Kings; • den under feet. Greatness of sin will shake the foundation of the greatest • ties, though their heads stood among the clouds, and lay their honor in the 〈◊〉

3 None of these wicked Cities escaped: Strabo thinks that some fled 〈◊〉 but Gen. 19.25. Men, women, children, houses, plants, monuments, all that grew on the earth, were destroyed. And who will wonder that their ungodliness brought destruction upon the harmless creatures; that considers, how we nocent wretches caused innocence it self to be crucified for us? not only were the plants and herbs smitten for the time, but cursed into everlasting Barrenness. There now runs the salt and dead sea, whose bitterness is such, that no fish can live in it. Aristotle. Other that have viewed the Country affirm, that no grass groweth there, and that it still smoketh: that the fruit appeareth fair; but within, it is nothing but embers and rottenness. Insomuch, that the Proverb makes a Sodom apple, the emblem of an Hypocrite. So universal was their corruption, that some think they brought up their children to their own beastly conditions, Gen. 19.4. Young and old, a concourse of all the City. With fury, envy, and lust provoked, they dare attempt that in troupes, which to act single had been too detestable: to imagine, unnatural. Continuance in evil makes wicked men worse; but company in evil, worst of all.

Therefore God destroyed them all; the community of their sin preceded the universality of their ruin. H • re is the difference betwixt God's people, and Idolaters; the latter are destroyed utterly; but of his Church the Lord always leaves a number; some seeds to increase his harvest. Except the Lord had left us a seed, we should have been as Sodom, and like unto Gomorrhah. In this we shall not be like Sodom; which is our special comfort: though this whole land groan under sins, and all the foundations be out of course: yet there are some that fear God in sincerity of heart, and CHRIST hath his number of Elect among us. And so long as that number remains, we shall not be made as Sodom, the matter of fire, and brimstone; a stink to our neighbors about us, and a scorn to all succeeding generations. But disclaim we our own merits, and honor the true cause of all our happiness; the mercy of God, whose compassions fail not.

5 Great is the danger of living in opulent and delightful places. That Sodom abounded with all variety of pleasures, it is plain: being watered with the river Jordan, as Paradise with Euphrates, and Egypt with Nile: Yea, Egypt was watered with more difficulty; as appears. Jordan was the noblest of all rivers, rising out of two fountains; Ior, and Dan: from both the heads, united in the valley, it was called Jordan. It was famous for four occasions. 1. For the passing of the Israeli • es over it, the waters being miraculously divided: and a monument set up in the midst of it. 2. For the parting of the stream again by Elisha, after that Elias was by the same river taken up in a fiery Chariot. 3. For the healing of Naaman the Syrian of his Leprosy: he thought as well of Abanah and Pharphar; but the Lord was with Jordan. 4. For the baptising of our blessed Savior above all other waters he seemed to honor Jordan.

This noble river serving so ignoble a country, made it fruitful; that Lots heart was fixed on it. Outward appearances are deceitefull guides, and it is no hard thing for the affection to cozen the Judgment. He is worthy to be deceived, that values things as they seem. He pays dear for his rashness: war spoileth Sodom, and Lot is taken prisoner with all his substance. Now that Abraham, whom he forsook, must rescue him: and that wealth which made him leave his Uncle, is become a prey to merciless heathens. The place which his eye covetously chose, betrays his life and goods: how easy is it for men, while they look at gain, to lose themselves.

Such was the richness of Sodom, full of magnificent building, gardens, vineyards, pastures; a concurrence of all earthly commodities; therefore the more likely to run into all licentiousness. The people of Laish, because they wanted nothing, would have business with no man. Where is no want, is much wantonness: and to be rich intemporalls, hastens poverty in spirituals. What should humble them, that do not find themselves to stand in need of God? Cyrus would not suffer his Persians to change a barren soil for a fruitful: because dainty habitations make dainty inhabitants. If we consider Sibaris, and Campania, the storehouse of Rome, Sicily; the Stove of luxury, Capua: where can we look, that the rankenesse of the soil hath not betrayed it self in the rankenesse of sin? Men have natural inclinations according to the Genius of their country: and it is rare to find God's piety, where is God's plenty. In a scantness, the things themselves do sti •• and restrain our appetites: but where is abundance, and the measure is left to our own discretion, our discretion is too often deceived. The valley of them that be f •• , and overcome with wine. They that live in fat valleys, are soon overcome with wi • e. To apply it.

Islands are the richest soils, therefore Ilanders are held the most riotous people. We lie at the dugs of a most fruitful mother, repose ourselves in her indulgent bosom: we live in as dangerous a place for prosperity as Sodom: and as the fattest earth is most slippery for footing, we had need of special grace at every turn, and urgent cause to pray for that grace, that in the midst of all abundance we may not want temperance. Agurs prayer is no Paradox; Give me neither poverty, 〈◊〉 riches: both extremes are dangerous, but the greater peril is in the excess, than defect. Let us pray with Saint Paul, that we may know how to want: but especially that we may know how to be full and abound in all things. The Prayers of our Church have it, let our understandings mark it, and our hearts implore it, And time of our wealth good Lord deliver us. When God himself tells us, how hard it is to be made happy, by being made wealthy; and we see by experience, how common a precipice it is to destruction; we find cause to redouble that petition, In all • time of our wealth good Lord deliver us.

The pride of apparel, excess of cheare, and superabundance of ebriety, agre civitatis indicia, are the effects of an opulent kingdom. Have we not seen that make artificial conveyances of sin to posterity, that labor to purchase vice a perpetuity, that have leisure to study arguments for the Justification of evil? Thrice happy he that can be chaste in Sodom, that can be temperate in England. Thus high are we grown in prosperity and iniquity; Summisque negatum est stare diu. Let us all look back upon Sodom: me thinks we should rather wish to learn at the charges and by the stripes of others, than that the Doctrine of destruction should come to our own doors. We see great Cities, mighty kingdoms, and the fairest flowers of all histories, trampled underfoot: they should learn us to beware. Peace we have, and the God of peace continue it, to his glory and our good: the bees may hive themselves in our helmets, and our horses of war have little use, save to draw our Co • ches up and down the streets. It is the eye-sore of our enemies, and let envy look her self blind. Yet let not all this secure us, lest we be forced unto that forlorn cry; O that our fear had looked forward to the prevention, before our sorro • constrains us to look backward upon this desolation. Let repentance cure our sins, and procure mercy to our souls, and bring us to that city above; where i • plenty of riches, plenty of honors, plenty of pleasures, plenty of knowledge, love, joy; plenty of all blessings, without all abuse of plenty.

5 We are sent to the Author of this dire overthrow, the Lord: He turned, the Cities, &c. The Lord rained fire and brimstone from the Lord out of heaven. It is not enough to say, the Lord rained from himself: nor doth it only signify a miraculous rain, beside the course of nature: but well have the Fathers urged this place to prove the Eternity of CHRIST; to whom the Father hath committed 〈◊〉 Judgment: the LORD CHRIST did rain, from JEHOVAH the LORD his Father.

Those wonderful events, which the ignorant ascribe to fortune, the Atheist to nature, the superstitious to their Idols, the polititian to his plots, the proud to his o •• power, too many to second causes: in all these the servants of God look higher, resolving all such effects to their first principle; Digitus Dei. The fame of Alexander, the renown of Caesar, have been much applauded for their victorious triumphs: Ulysses for policy, Hector for valor. The best of them have their matches in the Book of God. Joshua fought as magnanimously, as successfully; yet (when he had conquered five Kings and kingdoms) the glory is the Lord's, God fought for Israel. The Ethiopian army was a thousand thousand; Asa vanquished them: yet said, The Lord smote the Ethiopians. Chusai was political, and taught the Traitor a trick to overthrow himself: yet is it said, The Lord destroyed the counsel of Achitophel. Solomon was magnified for his wisdom; yet in that admirable proof, the derision betwixt the two harlots; it is called the Wisdom of God. It will suffer no glory to cleave unto earthen vessels: let the principal and first mover have it; The Lord did it.

The Lord is known by executing Judgment; upon Sodom and all the world. If Pharaoh will not know him at Mose's mouth, he shall feel him to his cost in the bottom of the Sea. If Herod will not know to honor him, he shall be loathed of his flatterers: they ran to him as a deity, they shall run from him as carrion. If Sodom will not know God by Lots preaching, they shall know him by the fire about their ears. God is known by his Judgments: his almightiness is known by the creation, his mercy by our redemption, his wisdom and goodness by the worlds conservation: so his Justice is known by the wicked's destruction.

That this is the Lord's doing appears, in that he spares others that have been as guilty: for his mercy everywhere matcheth his Justice. He confounded Sodom yet he hath converted many as wicked as they: his free grace hath brought those to heaven, who have deserved as deep a place in hell. Manasseh broke his covenant with God, yet his repentance found mercy. As therefore we should fear to sin, lest we perish as Sodom: so turn we to God in hope of savor, for he hath spared some as sinful as Sodom. Hear the word ye Princes of Sodom, and people of Gomorrah. They are compared to Sodom, yet mercy is offered, if it be penitenly and faithfully accepted.

6 Lastly, yet more to justify this Judgment of God, that is, to make it appear just; as sinful as Sodom was yet the Lord destroyed it not without premonition. First, he sent among them a bloody war; which, whom it left not dead on the earth, it took alive into bondage. Here was one warning: yet in how few years hath Sodom forgot that she was spoiled and led captive? Had she been warmed by the sword, she had escaped the fire. Yet did not that ill success either make Lot leave Sodom, or Sodom leave sin: he still loves his commodity, and she her impiety. Wicked men grow worse after afflictions, as water grows more cold after a heat.

This was not all, but according to the stintless vicissitude of their sins, God follows them with a succession of plagues. Yet after all these warnings, they become worse; so bad, that there were not ten good men to be found in five cities. This heap must needs be fit for the fire, that was all chaff. Besides, God is said to Come down from heaven about this examination. Which is a figurative speech; for he that filleth all things, neither goeth nor cometh: and he that knoweth all things, needs not inquire. But to show that he does not proceed in the extremity of Justice, without such a precedent scrutiny as may leave them without excuse.

Lot continually preached to them, by his persuasion to holiness, by his regu • ar and exemplary life: here was still further warning. He had fire in his tongue, but they had a sea of water in their hearts to quench it. His conversation was as great a vexation to them, as theirs was to him. He reproved them the very night before their ruin: but such as be bent upon villainy, are more exasperated by dissuasions: • ike violent streams that, when they are resisted by flood-gates, swell over the banks. Not being able to reclaim the multitude, he singles out some: and when the rest of the night was short an • dangerous; he being sought for by the Sodomites, and newly pulled in by the Angels: yet he ventures abroad to seek his Sons in awe. They were but betrothed to his daughters, yet such was his charity, that he hazards his own safety to preserve theirs: faith would never be saved alone, but win all she can. He did admonish them like a Prophet, and advise them like a father; but both in vain. He seemed to them as one that mocked, and they did more than seem to mock him again. Why should tomorrow differ from other days? Who ever saw it rain fire? No Almanac ever spake of such weather. Or how should brimstone be engendered, or exhaled into the air? The clouds are bottles of waters, not of flames. Or if such a shower should fall, why must it not burn all the earth, as well as the valley? Why not as universal as was the deluge? Or grant it do come, yet it cannot be so sudden, but we shall have time to call for mercy: it will be as long a dispatching us, as the flood was a drowning them. Thus carnal men count preaching foolishness, devotion idleness, and Prophets mad men. Certainly these men's unbelief was as worthy of the fire, as the others uncleanness: he that believeth not, is already condemned.

Lastly, in the attempt of that horrid impiety, the Angels smote them with blindness: now this being so miraculous and immediate a work, might have warned them enough, that the business they undertook was damnable. They smote not the Medium, which was the air: nor the object, which was the door: but their sight with such a blindness, that they could not discern one thing from another. As the Aramites, that they could not descry the Prophet, nor the way, nor the City. Both their outward and inward discerning faculty was dazzled. Yet doth not this sensible warning better them: they go groping up and down the streets, cursing those men whom they could not find: and yet they bethink not themselves, that vengeance must needs be near them. All this while Lot and the Angels be in light, and see them stumbling, and foresee them burning. God first stroke them with blindness, whom he will after consume with fire: it is his use to besot them he means to destroy. This darkness was a forerunner of eternal darkness, as the next mornings flame was an entrance to their ever-burning fire in hell.

Let this teach us to admire God's patience, that will not destroy a Sodom without some warning and forbearance. If we worms and dust should be so used of men, as God is used of us, we should quickly show our corrupted stomachs. We have vengeance in our will, but not in our power: God hath vengeance in his power, but forbears it in his will. We are commanded while we breath, to pray the Lord's prayer; Forgive us our trespasses: which teacheth us that there is mercy in God without weariness. Sodom cracked the earth with the weight of her sins, and made the air stink with her loathsomeness; yet the Lord was long-patient. And will that God be furious and hasty against that soul that groones, weeps, bleeds for her offenses? If it were not for this, how could we scape being sacrificed to destruction, to expiate his Justice?

God chargeth Israel, that they had seen his glory, yet Provoked him ten times. How often would I have gathered you! his mercies exceed all numeration. We have been a Provocation to him ever since we were made, as Jerusalem was ever since it was built. But though the LORD be pleased at sometimes, and to some sinners, 〈◊〉 enlarge his patience; let not us be bold to enlarge our disobedience. He punished the Angels in heaven for one fault, Achan for one sacrilege, Miriam for one slander, Moses for one unbelief, Ananias for one lie: he may be as quick against our offenses. How often soever he knocks, our safest course is to rise at the first call. Many are prevented by his Justice, their spirits departing from them, as Jacob from Laban, or Israel from the Egyptians, without taking leave, carrying away their Jewels and dearest treasures. Let us fear the price of angering so dreadful a Majesty, and abusing so rich a patience: he now looks for our fruit, or we must look for his fire.

Next, be we taught here to take the hint of God's warning; and not to let hi • that is the breath of the Father and the Son, spend his breath upon us in vain. He deals with sinners, as David with Saul: who took away his spear, and his waterpot, and sometimes a piece of his cloak; as it were snatches and remembrances, to let us understand that we are in his hands, and if we take not warning, he will further punish us. We call, and he hears: we ask, and he grants: we knock, and he opens: cannot all this prevail with us to deal so with him? Which of us can say, he hath not been warned? It is God's charge to his Prophets; Tell my people; Diximus, we have told them: We have shown his people their transgressions, and the house of Jacob their sins. Hath death given us no warning, did we never find stitch and convulsion? did the head never ache? the stomach never refuse nourishment? All these are warnings of death, as death is a citation to Judgment.

There is scarce anything in the world, but it may serve for a monitor to us: as the messengers of Job came one after another, to inform him of his unhappiness; everyone saying, Ego solus aufugi, I alone am escaped: to what purpose? To tell thee; Some of the Jews are delivered from that raging destruction: to what end? To declare their abominations among the heathen, that they may know the Lord. But many are like the Sodomites, hardened by the warnings of God. Instead of embracing the counsel, they rage at the counceller. But when men are grown to that pass, that they are not better by afflictions, yea worse with admonitions, God finds it high time to strike. Now they have done sinning, God begins to plague. Wickedness hath but a time, the punishment of wickedness is beyond all time. Even the good Angels shall be the executioners of this judgment; and having first delivered Lot in Sodom, then from Sodom, they let drive at Sodom. There cannot be a more noble art, than to do Justice upon obstinate malefactors. God doth not often punish for impurity, but impenitency.

Thus far we have walked in generals, such useful observations as the story affords us: now to the particulars wherein consider principally two things; the measure, and the manner. The measure was a total ruin, the manner, by fire. Frst for the measure.

Overthrew them.] It was a plenary and universal destruction. Their outward happiness was so great, that like rotten fruit they could no longer cleave to the tree. It is said of the wicked, They come in no misfortune like other men. No misfortune? now therefore all at once. It is not good to be too happy for this world: there is danger in being without dangers. The very heathen were loath to surfeit on pleasures, and took it an introduction to further mischiefs. When Philip heard that his Army had got the conquest, that his Son Alexander was borne, and that his Chariots won the prize at Olympus, all in one day; he called on fortune to spice his joys with a little bitterness, lest he should forget himself. The Egyptian King blest himself from Policrates, because he was over-fortunate: when he would • ry an experiment in despite of fortune, throwing a rich jewel into the sea, and finding it at his house in the bowels of a fish. It was a heathen curse, to wish all good • ucke to their very enemies. It is not good for a man to engross prosperity, lest like 〈◊〉 wasted candle, Extremum occupet fumus, faetor, & caligo. Belshazzar had no • ooner drunk his voluptuous health in the Cup of the Temple, but a new Cup was • eached unto him, the Cup of vengeance, and he must drink off that too.

Here was a sudden alteration: this hour a land flowing withal delights and • iches; whithersoever they look, beholding nothing but pleasures; and a few • inutes have determined all this. Now nothing is visible but ruin, not a house, • ot a tree, not a plant, not a pile of grass standing: smoke and sulphur, and stench • nd barrenness possessing all the Plain. When Amalek was destroyed, the trees • ood: when Jericho was burnt, the gold was preserved: though the foundations of • roy cannot be seen, yet grass grows in the streets. But here, silver and gold, • lants and trees, grass and beasts, houses and monuments, all consumed. This is such 〈◊〉 overthrow, as the like never went before it, nor shall ever any match come after it; •• t that one universal combustion of heaven and earth. Therefore the Scripture, when it speaks of an utter Overthrow, points at Sodom. She might have endured many plagues, yet still stood upon her foundations: but this is such a ruin as admits of no reparation. Such a one, as Sodom did only bear it, and may it please God that none but Sodom may ever feel it.

Condemned them.] The spoiling of their houses was much: yet had only their cities been demolished, they might have built others, or lived in caves, or fled into foreign countries. The spoil of their goods was more: yet grass that is trod •• down, may grow again: the world hath more wealth. The maiming of their limbs had been greater: yet life is sweet, and their coaches, and couches, and c •• ches, artificial legs; and hospitalls, charity is not quite dead. The killing of their bodies, and consuming their lives, yet nearer: the merchant will lose his provision, lose his wards, lose his vessel, to save his life. Yet if life be lost, is there not a day of reviving? Let death crumble the body to dust, shall not the resurrection restore it whole? Or if they must perish, yet let it not be by fire, the extremest of all torments. But what if fire turn the body to ashes, may not the soul ascend the heavens, and live in peace? O but what ransom shall a man give for his soul? D •• navit, he condemned them; this the most insuppportable burden.

To turn such goodly buildings into ashes, will not this satisfy his Justice? To slay the beasts, wither the plants: not this? To sluice out the bloods and lives of so many thousands; mothers having no leisure to cry for their infants, because it is their own turns to suffer: not all this? No, the soul must answer for the souls offenses; He condemned them. The traveler yields to the thief; take my purse, my horse, my garments; only spare my life. And man beseecheth God; take goods, and pleasures, and honors, and liberty, and life; only spare my soul; let not that be a prey to Satan. Miserable wretches! if they knew the worth of their souls, they would bespeak destruction, as the King of Sodom did Abraham; Da nobis animas •• stras; Give us our souls, take all the rest. Let us save our houses, if we can, and save our goods, and save our lives: but howsoever, let us save our souls, though we lose houses and goods and lives.

All was sharp enough, but as our Savior said to the man sick eight and thirty years (a long and hopeless torment) Sin no more lest a worse thing happen 〈◊〉 thee: there is a worse behind: all extremities are light and slight to Condemnation. Innumerable are the curses of God against sinners: but the last is the worst, comprehending and transcending all the rest; Damnavit; a Condemning sentence. The Sodomites felt a dismal Judgment; fire and brimstone scalding their bloods to death: but what a slight spark do they Judge it to that they now feel in the furnace of hell. This is the Lord's final sword, when all his rods be worn out, and the wicked 〈◊〉 the better. A smart blow comes, and the sinner is sensible, cries out for case, and hath it granted: now he thinks this punishment hath pacified God's wrath, and 〈◊〉 hath paid his own debt. Another Judgment comes, and he bears it with imp • tient sorrow, humbles himself, like Ahab: that once removed he hopes now God hath done with him. A third succeeds, now he grumbles under the load, thi ••• that God doth him wrong; that he takes more than he should, and plagues him beyond his desert. But all this doth not better him: at last the Lord comes with ••• Damnavit; Condemneth him: and then if all his riches, all his pleasures, the obl ••• on of his son for his sin, the racking of his joints, tearing of his flesh, the b ••••• of his body for the ransom of his soul, could serve, he would make a joyful •• der of them all: but then they will not be accepted. If anything but d •••• tion could excuse the reprobates, their condition were not so fearful: 〈◊〉 this Descendere ad infernum, condemning to hell, is the perfection of all ••• chednesse.

Let us prevent God's Justice, by doing to ourselves what he threatens to do 〈◊〉 to sinners. Let us overthrow our sins, that he may not overthrow our houses: ••• demne ourselves, that he may not condemn our souls: turn our iniquities to 〈◊〉 that his fire may spare our Cities. As Nineveh by taking to heart the message of •• eir overthrow, did overthrow the message. Their walls and buildings stood, by •• ting their transgressions fall. They turned to deprecation and repentance, and •• od turned to commiseration and forbearance. The subversion was threatened, the •• nversion effected. Thus let us save God a labor, that when he comes to correct 〈◊〉 he may find it done to his hand. Let us be self-afflictors, as we have been self- •• pters: and set repentance to do what God threateneth. Have we sinned in intem •• rance, let us punish ourselves with abstinence: then God will not inflict on us fa •• ne. If in uncleanness, chastise we the flesh by contrition, and cleanse it with reso •• ion against all unchastitie: so may we escape the diseases both of body and con •• ence. Let us break off our covetice by mercy to the poor: so instead of being •• poverished on earth, we shall find riches in heaven. If in anger, let us return to •• tience: so when the Lord comes in anger against us, we shall move him to be pati •• t toward us. If in pride, come we down to humility: when he looks to find us •• the chair of presumption, let him see us in the humble dust: then instead of cal •• ng us down to hell, he will lift us up to heaven. Thus with the fire of grace from • ods Altar, let us consume our natural, unnatural corruptions; that the fire of •• ngeance may never touch our houses, nor bodies, nor souls. Lord, overthrow •• r sins, and let ourselves stand: teach us to condemn our errors, that thou • ayest never Condemne us. That so serving thee with pureness of heart, we • ay be brought to the brightness of thy glory, through the greatness of thy • ercie.

Turning the Cities into ashes.] I come to the manner of their destruction, which • as by fire: wherein consider four circumstances. The strangeness, the sharp • esse, the suddenness, the destructivenesse.

1 The strangeness; it was a miraculous rain; brimstone mingled with the •• re, as a fit matter to disperse it: and, it is very likely, salt too: It shall burn with • rimstone and salt. Yea, and that water was poured down also, from which was • athered the dead sea remaining to this day. This Rain came from Heaven, the up • er region of the air, the place for fiery meteors. And haply the nature of the • oil being full of pitch, slime, and other combustible matter, did much increase • he burning. The vale of Siddim was full of slime pits, and the Kings of Sodom and Gomorrhah fell there. This was strange indeed, that fire and brimstone, the materials • f hell, should come down from heaven: or that floods of water should grapple with streams of fire: and that all, as water does set lime a burning, should help ra • her to enflame. Upon the wicked shall the Lord rain fire and brimstone, and stormy • empest. That brimstone, a mineral of the earth, should be found in the air, draw • n up by an extraordinary exhalation, to be sent down after an unexampled confu • ion! But this was the Lord's doing, and it is marvelous to our thoughts.

2 The sharpness. It is said of fire, that it is the best friend, the worst enemy: no element is more noble when it is our friend, none more terrible when our foe. God himself is a consuming fire: and he maketh his Angels a flame of fire. As the fire lies hid in the hard flint, so God is in everything: it is quick and shining, like the Trinity. Fire consumeth wood, and purgeth gold: so doth the Lord's grace con • ume our creature, and refine his own creature. We desire not to be too far off from the fire, lest we be too cold: nor too near, lest it burn us. If we be too far off from God by our Apostasy, we soon perish with cold death. If we dare come • oo near him him by our presumption, we are swallowed up with his infinite and inaccessible glory.

There was Ignis sacer in the Temple: that holy fire went out in the captivity: but some of the Jews say, it was hid in a pit. The Holy Ghost came down upon the Apostles in the shape of fire. The fire concurs to the generation of things with the other elements, yet is it self child-less, it hath no fruit of his own. So doth the Spirit work with the other Persons in our Redemption, yet hath no p •• son Proceeding from him.

Thus excellent is fire while at peace with us: it heats, purges, enlightens, c •• sumes: so doth grace heat our hearts, enlighten our minds, purge our affecti •• consume our corruptions. But when it is at war with us, the rage is terrible things most beneficial in their use, are most pestilent in their enmity. The •••• grave to swallow Corah, water to drown the old world, a sword to fall upon 〈◊〉 a plague to slay Israel, a scourge for the back of fools; but nothing so sharp 〈◊〉 fire? The heathen have worshipped it for a god: for which choice being repu ••• they demanded anything that could overcome fire, and they would adore that. 〈◊〉 Image was made by a cunning Artist, the substance whereof was clay, full of 〈◊〉 which were so done up with some liquid matter that they were not seen. The •• vincible God of fire was put under this Image; which quickly hardened the 〈◊〉 and was put out by the melting liquor. But here was a stupid ignorance, to slip o •• 〈◊〉 one Idolatry to another: and instead of a natural element, to give over thems ••• to an artificial Idole. Fire hath over-mastered stronger Images than ever 〈◊〉 made of clay, and left their ruins shameful reproaches to all their superstitio •• Idolaters.

There is no element in the extremest fury more afflictive to the sense, 〈◊〉 fire. Water doth only drown, and soon choke the breath by stopping the ••• sages of respiration: so Pharaohs destruction was in this respect far short of Sodom’s. The air doth only stiffle the spirits, and by infecting the blood, do •• 〈◊〉 more than a pleurisie or plague, dispatching if not with like speed, yet with less •• ture: thus the Israelites in the plains of Midian, sped not so ill as the Sodomites i • the plain of Jordan. The swallowing earth that opens her jaws with a quaking m • tion, devours men alive, but it soon with a falling closure makes them dead: 〈◊〉 Corah and his confederates suffered easier than Sodom and her inhabitants. But 〈◊〉 killeth not only with the rest, but tormenteth above them all: scorching the limbs puckering the skin, enflaming the blood, enraging the sense, torturing the whole • man. The sword is a sharp executioner, armed with hostility, it hath unprison •• millions of souls. The teeth of wild beasts roaring for their prey, are merciless, as the enemies of Daniel felt. The nearest of all plagues that comes to the torme •• of fire, is famine: and the very anguish of famine ends in a kind of fire: when for want of vivid moisture the radical heat is inflamed, and burns up the vital spirits. Gunpowder, the most damnable mineral that ever hell begat, or Rome made use o • (for those worshippers of the Successor of Saint Peter found much employment fo • salt-peter) yet can do nothing without fire: it is but a speeding messenger that f ••• sendeth.

All manner of deaths murders have in them some more mercy, or at least le •• cruelty, than his fiery massacres. It is reserved in human Justice for the most horrible offenders; murderers, witches, deniers of CHRIST, Atheists; of which last number we have too many, but that the cunning Devil dares not be so bold 〈◊〉 to profess it. But there is another fire for them, which shall quickly burn out Atheism; for they shall feel eternally that there is a God; and their flame must be so much the hotter, because they would not believe in their offered Savior. Thi • is the incomparable torture of fire so powerful, that no other element shall have the honor of purging heaven and earth, but fire: none able to burn this universal machine but fire. None other ordained to be the special matter of the reproba •• s torment in hell, but fire: whether in figure to shadow, or in reality to perform, the extremest tortures, fire must do it. That hath the most searching property, and can only refine what is substantially good, and consume what is quali ••• ively evil.

Beside all these expressions comparatively, the sharpness of this punishment by fire, is aggravated by three gradations.

1 By the quality; it was not only fire, but a deluge of fire. The Lord rained fire: not sprinkled by drops, like a gentle shower, but Rained, as it were whole sheets of fire, the flashes of lightning are nothing to it; but flakes and streams of fire; The highest gave his thunder, hailstones and flames of fire. Not a little kindled, as fire in a house, that gathers force by degrees, and from small sparks riseth to a violent cumbustion; but the very beginning was a rain of fire. They had rained on the earth great cataracts of sins, and heaven rained on them great cataclismes of flames.

2 By their indisposedness to bear it; men quite destitute of the grace of God, • nd forfeited to all discomfort. Flesh and blood, in either valor or desperateness, • ave endured many strange torments in this world; lancings, searings, rackings, all • o protract a miserable life. Divers martyrs have leap'd into their beds of flames, as • eds of downes. But the sense of the torment hath been qualified by God's assistance • nd their patience. But he that could cool the burning furnace by the will of his mercy, did inflame this fire by the breath of his fury. There was fire for doing well, here is fire for doing ill. There was the fire of man against the love of God, hear • he fire of God against the lust of man. There was grace to allay it, here was sin • o enrage it. The punishment was the more sensible, as the patients were more • ensuall.

3 By the addition and mixture of it: not fire alone, but fire mingled with Brim • tone; a matter fit not to allay it, but increase it. Extendit, non extenuat flammam • ulphur. The perplexing properties of Brimstone are three: to burn darkly, sharp • y, loathsomely. Darkely to grieve the sight, sharply to afflict the sense, loathsomly • o offend the smell. The Scripture, to describe the extreme tortures of fire, adds often Brimstone. Fire and much wood, and the breath of the Lord like a river of brim • tone to kindle it. Where is both a Prosopopoia in the Breath, and a Topographia in the Brimstone: both figures to express the furious indignation of the Author, and fierce • everity of the Act. For the Allegory of Breath, to denote the rage of Saul against • he lambes of Christ, he is said to Breath out slaughter. To signify the Lord's wrath • gainst sinners, he is said to breath out fire. For Brimstone, it makes fire more terrible; darkening the splendor of it to the sight, sharpening the ferve • of it to the sense, and • ugmenting the stench of it to the smell.

This discovers to us the nature of sin, how stinking and loathsome it is to God, • hat burning Brimstone is not more offensive to us. Fatidius Deo peccatum, quàm • omini sterquilinium. No perfumes are more pleasant to the sinner, no dunghills more noisome to the Lord. Absalom thought his pride sweet, Zimri his adultery, Nabal his wealth sweet: the usurers gold, the lascivious man's harlot, the defrauders • gain; all fragrant smells to them; because they breath no other air but such pesti • ent corruptions. And the very sent of goodness would set them hard, as fen-men • re sick with a subtle air, or the soil-man swooned when he passed through Buck • ersbury. But if their hearts were unstop'd, and cleared from the cold and congeald • atarres of sin, they would be sensible of the stench; and there is no work of dark • esse but they would smell Brimstone in it. Our blessed Savior feedeth among the • ilies, lodgeth in the beds of spices, the sweet graces of his Church: let not us like Dor • es, love the dunghills: or like Scarabees, pass over all beauties, to light upon sores • nd ulcers. O that we could but discern sin as it is in it self: how should we then • ate our lusts, our lies, our oaths, our covetous desires and practices; smelling the •• ink of Brimstone in them all! Indeed we are all unsavowry of ourselves, odious • o that God, who hath pure eyes and pure nostrils: only our hope and comfort • s, to be sweetened with the perfume of Jesus Christ.

3 The Suddennesse; the fire was not long a dispatching them: but as it fell be • ore their expectation, so it destroyed them before their recollection. When the • un did rise, then began the rain to fall; now this was just at Lots entering into Zoar: • t break of day he went out of Sodom, at sun-rising he came into Zoar: between which spaces a man may go four miles, say the Hebrews. Now Abraham rose up early in the morning, yet he saw not the falling of the fire, but the rising up of the smoke only. This must needs be done suddenly: in all likelihood, less than half an hour determined all the glory of Sodom. The Prophet says, In a moment: Sodom was destroyed in a moment. Why then should not men believe the same power of the last fire to consume the world, and our changing even in a moment? In a moment, in the twinkling of an eye, at the last trumpet. That fire gave the Sodomites no time of remembrance, nor shall the last fire give the world any time of repentance. Vita brevis, & ipsa brevitas incerta: that may come suddenly, which we know will come certainly. We have no more Patent of forbearance th ••• had Sodom: it is said of the wicked, In momento ad infernum, In a moment they go down to hell. Death doth not always creep upon a man by degrees, like Ezekiel's waters; from the ankles to the knees, from the knees to the loins, and so 〈◊〉 the heart: but swallows some ere they can swallow their spittle. The Judge standeth before the door. Would the thief break into the house, if he knew the Judge stood at the door? We may say of our sinning and dying, as Physicians of their critical days; the first is Index, the second Index. Our sins shows we shall die, our death judgeth us for our sin. But betwixt both these there is Me ••• , remedium, a gracious help, the intervention of our seasonable amendment, and applying the satisfaction of Jesus Christ.

4 The destructivenesse; Turned them to ashes. It is a fearful degree in punishment, in cineres redigi, to be reduced to ashes. God went far with Israel, wh •• they were Titio ereptus, a brand snatched out of the burning. He proceeded further, when he set the whole Forest of his people on fire; yet still a remnant was preserved, some did escape, even thorough the fire. The Prophet by the Dry bones, shadows out a desperate estate. A man is sick, there is danger: panting for life, great fear: dead, no hope: buried, despair: the flesh consumed, nothing but bones l • ft, here is the utmost extent, saving only his wholly mouldering to ashes. There is hope of a tree if it be cut down, that it will yet sprought again: but cut down, cast into the fire, and converted to ashes, no hope.

Yet is this the end of all flesh: the innumerable army of Xerxes, all become as • es. Herod that was honored as a god by men, was proved to be a man by worms; turned to ashes. The Roman Palace, the Spanish Escuriall, all the glorious Cities and buildings of the earth, shall meet in this catastrophe; be turned to ashes. Solomon from his royalty, Achitophel from his policy, Caesar from his monarchy, Plato from his Philosophy, even Moses from his humility; all good men from their sanctity, all bad men from their impiety, must descend to make ashes. Death is that impartial metamorphoser, that turneth all secular glory into ashes. Where are they that credits this Temple wherein we pray, that built those houses wherein we dwell, that founded the City wherein we live, that begun those societies whereof we are? ye know, all turned to ashes. Not turned to birds and beasts, as the Poets feigned, much less to stars; neither to plants nor planets; least of all to celestial Angels, but to dust and ashes.

There is difference of estates while we live; Cinerum sub pulvere nulla. Ye 〈◊〉 gods; there he considered their pomp and dignity: but ye shall die like men, there • e minds their end, that with the change of his note, they might also change co •• nance. He tells them their honor, but withal their lot. In power, wealth, tra •• e, titles, friends, they differ from others: in death they differ not from others. They are cold when winter comes, witherd with age, weak with sickness, and melt away with death, as the meanest: all to ashes, All flesh is grass, and the glory of m •• as the flower: the glory, that is the best of it, but a flower. No great difference, the flower shows fairer, the grass stands longer, one sithe cuts down both. Beasts f •• and lean fed in several pasture, killed in one slaughter. The Prince in his lofty palace, the beggar in his humble cottage, have double difference; local and ceremoni ••• height and lowness: yet meet at the grave, and be mingled in ashes. We walk i • this world, as a man in a field of snow: all the way appears smooth, yet cannot • e be sure of any step. All are like actors on a stage, some have one part and some ano •• er, death is still busy amongst us: here drops one of the Players, we bury him •• th sorrow, and to our scene again: then falls another, yea all, one after another, 〈◊〉 death be left alone upon the stage. Death is that damp, which puts out all the •• mme lights of vanity. Yet man is easier to believe that all the world shall die, •• n to suspect himself. Though we be older than those we follow to the grave, yet •• l we hope for a longer reprieve. If anything could have hired death to spare, •• r forefathers would have kept our possessions from us. But ashes must to ashes: •• st was our composition, and to dust must be our dissolution: only we look for a •• ter resurrection.

From all this observe the fit proportion of the punishment to the sin. They •• ich burned with the fire of lust, are consumed with the fire of vengeance. They •• ned against the rule of nature, and they perish against the course of nature. They •• d conjured up hell to earth; and God sent hell out of heaven. For their unnatu •• l lust, unnatural fire: there is a loathsome stench in their wickedness, and there • s the stink of brimstone in their confusion. Such is the Justice of God, not only 〈◊〉 strike for offending: but also the wisdom of God to strike according to the man •• r of offending. The Lord is known by executing Judgment: making Their sword •• er into their own heart. The Gibbet which Haman built for Mordecai, shall hang •• mselfe. Pharaoh made away the Hebrew males, and was requited with the death 〈◊〉 his first borne. Herod slew the infants of Bethlehem, and was punished by the •• rder of his own children. Hildebrand suborned a villain with a great stone on •• e Churches roof, to brain Frederick the Emperor doing his devotions after his • onted manner: and the same Traitor tumbled down, and was quashed in pieces •• th the same stone. Thus was Alexander the sixth poisoned with the same liquor •• ich he had ordained to make away some of his Cardinals. Three of those fie •• conspirators were maimed and disfigured, by the fiering of powder at Holbecke 〈◊〉 Worcester shire; who had meant by powder to blow up a whole State. Let all •• ese examples terrify the wicked: God will meet with them in their own kinds, •• d fill them a cup with their own tempering. As their tongues have walked a •• inst heaven, so they shall be confined to hell: Propter solutas linguas, they shall •• ve Catenatos pedes. For drunkenness, want of a drop of water: for covetousness, •• erlasting poverty of comfort.

Two things are yet further to be looked into. 1. how the Justice of God may 〈◊〉 justified in this universal confusion of the Sodomites. 2. what was the utmost •• ent, or what followed the ruin.

For the former; it is the Atheists exception against the Justice of God, that he •• founded the innocent with the guilty. The men indeed were given over to licenit •• snesse, but no such thing is testified of the women: and if the women were also sin •• , yet the infants were not capable nor culpable of such faults. For answer, first let •• hold this undeniable Tenent; The judgments of God are often secret, always just 〈◊〉 will show mercy to whom he will, and he does us undeserved favor. He will execute ••• gement on whom he will, and he does us no wrong. That he saves any, the cause •• n himself: that he condemns many, the cause is in them.

God is absolute Lord over all his creatures: and as it was his only pleasure to •• e life, so also to take it away. Neither are we more to demand a reason of the •• ter, than we are able to conceive a reason of the former. Whether he gives, or •• aches, still blessed be the Name of the Lord.

Children are parts of their Parents, and therefore may be justly infolded in ••• ir fathers punishments. They are guilty of original sin, a filthiness that they •• ve by propagation from their parents: for their souls were infected, so soon as •• r they were infused. Before the Justice of God there are none innocent. They •• t have sinned from their parents, may justly be enrolled with their parents. •• ough they be not guilty of their fathers actuals, yet they have by nature so much corruption, as may deserve sharp correction. How frequently hath God chastised the children for the fathers offenses. David's child begotten in adultery must die Who did sin, this man, or his parents, that he was borne blind? This the Apostle •• could easily see, howsoever they undescreetly asked: Quia antequam nasceretur, p • care non potuit ut cacus nasceretur. But the Son shall not bear the iniquity of the Father; a good son shall not answer for a bad father. But the child is a sinner, 〈◊〉 parvulus unius diei: and when it hath the fathers sin with the own it is punished 〈◊〉 the own sin, not for the fathers.

Thus do many children suffer for their parents being conceived in offense, and deriving their diseases from their birth: there is Morbus haereditarius, as Physicians speak. Who can bring a clean thing out of an unclean? Both the trees and fruit were corrupt, the spring and channels unclean, therefore involved in one ge •• rall ruin. So fully did the Justice of God triumph over them, that he left none •• maining; but even the very seed and offspring of the Sodomites perished. Unless the Lord had left us a remnant, we had been as Sodom? they had no rem ••• left. The very little ones infected with their parents sins, were wrappd up in their parents flames.

Nor only fell those Sodomites for the present but forever; suffering the v •• geance of eternal fire. A Judgment so fearful and singular, that it is able to strike a horror into our hearts with the very thought. This God did. 1. To show hi • perfect detestation of that wicked people; so apostate from all goodness, that their very seed was accursed. Because the fathers blaspheme against heaven, the childr •• go to hell. 2. To increase their sorrow and torment in seeing the destruction of their children: for if nature were not quite extinct, and they had but as much affection as beasts to their young; it must needs wound their hearts to see the lamentable ruin of their children. Who can hear the confused cry of so many Infants, and not cry for company? to see their tender and ungrowen limbs wrapped up in st ••• s of fire, as swath-bands: the shrinking of their soft nerves at every pull of grief their flesh scorched like a scroll of parchment; sprawling on the ground, and rock'd a sleep with dire destruction; would melt a heart of Adamant.

God himself, at other times, had a special regard to Infants: excepting only some places that were execrable in his sight, as Jericho, Edom, and Babylon, and here Sodom. Now the sight of such a Judgment among the little ones, that knew not the right hand from the left, that cleaved to their mothers breasts, as apples 〈◊〉 the tree; to be snatched away with death, and death in the frightfullest visage, b •• ning and tormenting death: this did aggravate their plague, and it had been much easier for them to have suffered alone. There is nothing more natural to us, tha • 〈◊〉 love our children; those living monuments of ourselves, that piece out morta ••• with succession, continue our names and Images upon the earth. These if we 〈◊〉 affect with our loves, let us not infect with our lives: let us hate our sins, lest th •• also perish with ourselves. Why should we destroy those, whom we have in a •• ner made? we brought them into the world with pain, up in the world with c •• let us not send them out of the world with sorrow. Repentance and amend •• 〈◊〉 life help us to prevent such an unhappiness; that we may neither smart f •• the wickedness of our forefathers, nor make our children everlastingly sma ••• us. Let us obey our Father in heaven, that he may bless our children up •• earth.

For the other consideration; the extremity of their punishment was not 〈◊〉 temporal death, but everlasting torment: Eternal fire. Their present fire 〈◊〉 not buy out the future. Run they into the fields, it rains fire: into the houses, 〈◊〉 flame with fire: into holes and caves, all places burn with brimstone. Mise ••• men, whether they fly or stay, struggle or lie still, fire possesseth them. Sc ••• sulphur, and burning stench, universally racking them. Yet is not all this enou ••• purge out their corrupption, but a worse torment succeeds, and the judgment 〈◊〉 earth doth but deliver them over to the condemnation of hell: which continually burns their souls, and shall never turn them to ashes; a fire neither tolerable nor • erminable. The breath of the Lord, like a river of brimstone doth inflame it, and the breath of ten thousand reprobates shall never be able to blow it out. When a drop of water shall be allowed, to cool the tongue that boils with unsufferable flames. Where heat doth follow smoke, and fire heat, and stench fire, and torment stench, and burning shall be added to burning. Thus are they cast into utter darkness, where neither light of Sun nor Moon, much less the light of heaven, and God's glorious face shall ever appear. Where their eyes must distill like fountains, and their teeth clatter like armed men.

These are those fearful vials of wrath, when God gives blood to drink unto them that boil with heat. Who can express their horrors, nay what horrors cannot they express? Sorrowes are met on their souls as at a feast: fear, despair, and anguish leap upon their hearts as a Stag, and the furies of hell divide their spirits among them. Torment calls to desperation, horror to pain, come and help us to torture these wretches. Lust sends one plague, and pride another, and covetousness a third; till they run thorough a thousand deaths, and yet cannot die. All their • ights are put out at once, they have no souls fit to be comforted. Thus they lie, as if they bore the weight of the whole earth: and so let them lie, saith the LORD, forever.

Hear him that spake by experience. Being in hell in torments, he lifts up his eyes, &c. He looked upward, for he was low enough: he lift up his eyes, that could not lift up himself. Retrusus in locum imum, qui affectavit locum primum. He would not look down to Lazarus in his misery, he must now look up to Lazarus in his felicity. Oculos quos voluptas clausit, acerbitas aperit. Where remembering his pleasures past, considering his joys lost, sensible of pains present, and fearful of greater tortures to come: he sees Ad cumulum suae paenae. Lazarum in sinu Abrahae: Lazarus in Abraham's bosom. (Every believer is a child of Abraham, and whither should the child go but to the bosom of his Father?) Now he begs with more floods of scalding tears, than ever Esau sought the blessing, to have some comfort from Lazarus; send Lazarus, &c. His envious pride doth not yet forsake him. Non potuit ad Lazarum duci, sed Lazarum ad se deduci. He would have Lazarus come from the rest of heaven, to the terrors of hell. And what craves he? not an Ocean, not a river, not a pond or some small fountain, not a bucket or spoonfull; but a drop. And what if all the rivers in the South had been granted him, his tongue would still have withered, and he never have cried in the language of hell; It is enough. Or had his tongue been eased, the rest of his parts would still have fried. Water might be by him, but Vinctae sunt manus, he hath no hand to reach it. O bitter day! when not the least finger (I say not, of God, but) of the meanest Saint in heaven, shall bring the least drop (I say not, of the waters of life, but) of the waters of the brook to give him comfort. He fared as delicately as the Sodomites, in the fullness of all rare viands: he went not in sack-cloth, or common garments, nor with a diseased body as Lazarus: but in purple and fine linen, not on the best day of the seven, or when he went to the Court, where it is somewhat tolerable; but every day. But now, like the Sodomites, he is snatched from his libertine surfeit to famine, from a table of viands to a Table of vengeance, from boules of the lustiest wines to drink sulphur, from beds of downes to beds of flames, from bravery to misery, O here is the emblem of wretchedness! He would have one sent to his brethren, let this calamity give warning to us all. Flame torments him, not a moderate fire. In a flame there is Ardor and Splendor: but in hell there is burning without sight, as in the Empyreall heaven there is light without burning.

Thus had the Sodomites their portion on earth, and from the want of all miseries, were driven to the misery of all wants. God does not damn men because they be rich, for himself is infinitely rich; and Abraham that rejected the rich man, was on earth richer than he. Nor because they are Great, for himself is the greatest of all. But because they abuse these to the dishonor of his glorious Name. And to conclude; their torments are eternal. As our short affliction causeth to us an excellent and eternal Glory. so their short pleasure causeth to them an exceeding and eternal pain. Their sorrows are infinite, ration finis: they lie pressed under an unsupportable load, and still call for more weight to dispatch them, but cannot have it. What the Psalmist sings of God's mercy, is true also of his Justice, that it endure •• forever. Horrendum incidere in manus mortis viventis, & vitae morientis. Fi •• semper incipit, & defectus deficere nescit. If after so many millions of years as there be drops in the sea, there might be deliverance, they had some hope. Men may comfort themselves in temporal sufferings, Dabit Deus his quoque finem: but there is no limitation in hell: when the Lord shall give over his being, they shall have ease and not before; which is Never. An infinite Majesty is offended, therefore an infinite penalty imposed. In hell they shall ever remain sinners, therefore in hell they shall ever remain sufferers. Sin is like oil, and torment like fire: so long as the oil lasteth, the fire burneth, and that is forever. This is a long confusion, and therefore not to be passed over with a short meditation. Let us think again and again of it, and so fear it, that we may never feel it. It is a desperate madness, for the pleasure that one hour determines, to incur those pains that are capable neither of ease nor end. Thus I have insisted on the Sodōites punishment, that we being terrified with it, might learn by their example to prevent it. Which is the next point considerable, the Monument.

Made them an ensample to those that after should live ungodly.] This example of God's Judgment is one of the most conspicuous and remarkable in all the sacred History, and set out for a special precedent by the pen of the Holy Ghost; with a note of recordation, like a hand in the margent that directs to some observable thing in the Text; with a Mark this, as a thing of great consequence. Where collect four observations.

1 The right use of all God's mighty wonders, is when we take them for wonders: trembling at the sight of the works, and fearing the omnipotence of him that wrought them. When Israel saw that migh • y work upon the Egyptians, They feared the Lord. They are drowned in a sea of water, and the other do not drown it in a sea of forgetfulness. The sea was troublous, and the mariners feared: the sea was quiet, and yet they feared: this may seem strange; but the first was the fear of nature, the second of Grace: then they feared the creature, now the Creator. When Ananias and his wife fell suddenly dead, fear came upon all the Church. The Judgment was upon some, the fear came upon all. When the earth opened her jaws to swallow Corah, the people opened their mouth to cry; Let us flee. These things came unto them for ensamples, and are written to admonish us. These things they might have suffered, and their calamities have died with themselves, never been known to posterity: but they are written for us. God made a record of them, and if there be any faith in us, they be as present to us, as if they were done before our eyes. If they hear not Moses and the Prophets, nor will they believe one from the dead. Where faith makes a doubt, there sense will never be satisfied.

But if we trust not our ears; in all this ample theater of God's Judgments, did we never see any fetched away from a prosperous estate by strange accidents? were not they precedents for us? Cannot all make us afraid of overlaying God's patience. Did the blasphemer never hear how Rabshakeh sped? Did they that blush not to be called the roaring crew, (therein sentencing themselves) never read what beca • e of the Sons of Belial? Did the secure worldlings never hear of the general del • ge? Nor murmurers of those fiery Serpents? Nor unclean persons with their catam •• s, of the condemnation of the Sodomites? Shall not all this make us to break forth into those acclamations, this was the Lord's doing, and it is marvelous in our eyes.

Indeed these may work with the wicked to admiration, not to repentance. The very Jews beholding the wonders of Christ, could say, we never saw it on this fa ••• : and, The like was never done in Israel. Herod desired to see Christ for a miracle, as Felix to talk with Paul for a bribe. But God doth not work miracles for miracles, but for us. The gracious Lord hath so done his marvelous works, that they ought to be had in remembrance. I will live, to what end? to declare the works of the Lord: hitting the right end and use. The works of his Providence are miranda: of his Justice, miranda & metuenda: of his mercy, miranda, & diligenda. The thunder should waken our secure hearts, the rain soften our stony bowels, the lightning mind us of the coming of Christ to Judgment.

These things hath God left as memorials to the world, to be read and preached. We have the books, let us not be strangers to their contents. Our forefathers could once have said; We see not our signs, there is not one Prophet among us, nor any that divineth: or if any did divine, they divined lies. Though this sacred Book was not hid in a corner, as when Josiah began to reign: nor cut with a penknife. and thrown into the fire, as in the days of Iehoiakin. Yet the comfortable use was interdicted, the known language concealed, and men bound with a curse not to read it. It now lies open in our Churches, in our windows; God grant we shut • t not to our own hearts. Preaching applies it, and this help we have also: may we never know the want of it: yea we shall not, unless we voluntarily put it from us, • s a matter not worthy the keeping, and (with the Jews) judge ourselves unworthy of the kingdom of heaven. Diverse fearful calamities are threatened to the Jews, such • s shall turn their feasts into mourning &c. But if their eyes do not yet dazzle, nor their ears tingle; behind is a woe, that is beyond all woes; the famine of the word of God. Famine of bread is a sore plague, when a woeful mother for herself and son, is dressing their last provision. The extremity harder, when mothers by turns eat up their own children. But this is nothing to a dearth of holy knowledge. It is better not to be, than not to know: better unborne, than untaught.

2 God without all exception to the honor of his Justice, might enrole all the wicked at once in universal confusion: but so it pleaseth his goodness to single out some, and propose them as bleeding witnesses to the world: that their vengeance might bring many to repentance. Perit unus, ne pereat universus. Such an execution of his Justice doth more magnify his mercy; when he punisheth some, that he may spare many. As when many soldiers have faulted in a mutiny, the General executes martial law upon some, to strike a terror into the whole army. So doth the Lord; Nobis fit misericordia, illis non fit in juria. We have deserved, what they have suffered, they have suffered, that we might be delivered. If we make not use of this mercy, we deserve the greater penalty.

3 There is no sin which man can now commit, but God hath declared his wrath against it, in his punishments for it: we can do nothing without a precedent. • s any sacrilegious? there be precedents to forewarn him; Gehesi, Judas, and they • hat kept a market in the Temple. But these men fear nec lepram Gehesi, nec suspendium Iudae, nec ejectionem e Templo per Christum. Will the Jesuit be a traitor? there 〈◊〉 precedent. Absalom rebels, what was the end? His huge army defeated by a few, • he wood devouring that day more than the sword: twenty thousand lost. A sense • esse oak performs the part of a good subject, and apprehends the traitor: his beast • eft him to the gal-house, who was turned beast in renouncing his allegiance. The • arth refused to receive him, heaven was shut against him, none of his troupes left to • uard him; who had so unnaturally wronged the maker of all in his anointed vice • erent. The King gave charge for his reprievall, but the King of heaven had other • ise determined of him. And he that had ambitiously provided a stately monu • ent for his corps, a Pyramis or Pillar in the Kings dale; was tumbled with infa • ie into a ditch, like carrion under a heap of stones.

Can any be covetous without precedent? did he never read of Nabal's base pe •• riousnesse, and accursed end? Hath not the adulterer, Zimri for his example? • an he think of his sudden end, and not tremble to embrace his harlot? And for the factious, that are subject to their own lusts, but will be subject to no laws; observe they not the conspiracy of Corah against Moses; whom the earth buried alive, and stayed for neither executioner to dispatch them, nor sexton to make a grave for them? Can a man exact upon his brother by a biting interest, without a Jewish example? Or throw his unable debtor into prison without a precedent? The Vs ••• is a legal thief, the unmerciful creditor a legal murderer: they do nothing but by Law, and by Law they may go to the Devil together. The fraudulent trafficker cannot abuse his simple customer, but there is precedent for him, in Ananias; Did you sell the land for so much? cost your commodity so much? Yes, what followed? the lie he told before men, he was suddenly sent to answer before the God of truth. Do tyrants now persecute the Church, without example? So Julian sent his subjects to heaven in earnest himself went to hell merrily and in jest. Homicides have the example of Joab, whose gray hairs went not to the grave in peace. There is no profane libertine but had the example of Esau before him: who lost the blessing of heaven, for the pleasures of earth. They cannot tell a lie but by precedent: not swear an oath, not break a Sabbath, nor worship an Image, but by example. All these sins, and what other we can Imagine, have been committed in former ages, and plagued by former judgments. Non tulit nos sine exemplo, ut inveniat sine def • cto, vel tollat sine patrocinio. These iniquities if we admit, they retain not in so mean a quality, as before. Fratricide is now worse than in Cain, because it h ••• Cain's ensample. Apostasy now worse than in Lots Wife, because her example hath forewarned us. Adulterate painting worse now than in Jezebel, because we understand her fearful end. Vncleanesse now worse than in Sodom, because the Lord hath made them ensamples to those that after should live ungodly.

4 God's Judgments are so many real Sermons against the sins of men. He doth not only preach vocally by the ministry of his servants, but also actually by the execution of his Judgments. Once hath God spoken, twice have I heard it: once in his word written, a second time in his work done; his actions being so many declarations of his will. So Elihu in Job. These things will God work twice or thri •• with a man, to bring his soul back from the pit. Once he spake it, another time performed it, a third time redoubled it. There is no people can plead ignorance, or exuse themselves by wanting means of Instruction: for the whole earth is filled with the Judgments of God. When the fire devours a man's estate, or the sea wracks the Merchants hopes, or sudden death takes away our neighbors life, God preacheth visibly to us. Though we pronounce nothing by a peremptory rashness, for fear of CHRIST'S objurgation: Do you think they were greater sinners? For the cause is not revealed to us, as the Prophet spake of the troubled Shunamite; 〈◊〉 soul is vexed, and the Lord hath hid it from me. Yet let us take them to heart; we cannot discern them, they all concern us.

Let us be the better for all this, lest we become the worse. It had been easier for us never to have heard of Sodom’s ruin, than not to mend our lives by the e • sample. God's hand would have been lighter upon impenitent souls, if such precedents of his Justice had never been set before them. Lege Historiam, ne fias His •• ria. Let us raise ourselves out of their fall, and make their subversion the matter a •• means of our conversion. Exempla observemus, ne exempla simus. Let us be wa ••• by examples, lest we be made examples. If we will not learn by others, others 〈◊〉 learn by us. There is no learning so cheap, as that which comes at another's co •• . If their poison by good allaying, be made our physic: if the sword of vengea ••• that devoured them, amend us with the very sight and shaking of it: we shall escap •• God's fury, and become the blessed examples of his mercy.

Now there are three impediments which frustrate the good use of this doctrine, Contempt, neglect, and mis-interpretation.

1 Contempt, which is a proud and presumptuous humor in men; whom th • most palpable judgments, and evident executions, shall never deter from their damnable projects. The Judgments of God are high above his fight: tell him how • thers have perished, he answers; Tut, I shall never be moved. But this is the grea • est Judgment of all; Non intelligere delicta, ne sequatur panitentia: not to under • tand their errors, lest they should be brought to repentance.

2 Neglect and a forgetful slighting of such terrible things. It is to them but a • ang, or a transient stitch, a nine days wonder, or news that is quickly out of date. • haraoh was no sooner quitted of the plague but presently his heart was hardened. While God thundered, he trembled: but then as if the Lord had spent all his pow • er and shot, he is the same man he was. Like Ephraim's goodness, a morning dew. While the weather is cloudy, they are melancholy: but when the Sun of prosperi • y rises, and the storm of affliction clears up, their moisture is dried. Such a dew • ou shall have stand upon the stones of the Church against rain, but the stones are • ever the softer for it. Ahab hearing the denunciation of wrath, was humbled: the • and of judgment did but crush his heart like a piece of clay, till the moisture was • ressed out, leaving it then but more hardened earth. All Israel was affrighted at the • earefull end of Corah; yet even the very morrow after they fell upon Moses and • aron, murmuring; Ye have killed the people of God. Such small impression doth • he misery of others leave in us; as if we had, a protection from all arrest, a super • edeas against all suites. And what plagues soever we see inflicted on others, we think • hey have deserved them, never reflecting upon our own merits and mutable condi •• ons. We come short of the circumspection that is in birds and beasts: for they can • void the places where they see their fellows have miscarried, and are sensible by •• at token to remove.

3 Mis-interpretation, by soothing ourselves in our own courses, and turning •• e stream of God's Judgments another way. Some sport with these examples: • nd being set forth as Crocodiles in terrorem, they make them their play-fellows, • nd the subjects for the exercise of their wits. As to respect the conversion of • ots wife, no better than one of Ovid's Metamorphoses; Niobe into a Stone: as if •• ere was no difference betwixt God's actions, and Poets fictions. So they ascribe • oahs flood to some extraordinary aspect of the Moon, or concourse of watery pla • ets: and think not that God opened the windows of heaven, and fountains of •• rth. The drowning of Pharaohs Hoste, to the inconsiderate venturing over upon high Tide. It shall be imputed to anything rather than the true cause; God's an • er: these ensamples working no more upon them, than mere casualties. But woe 〈◊〉 those that shall not so understand them, as God meant them.

Here I have just cause to declare against three sorts of mistakers: with whose •• rors I will deal, as the venerable Judges do with seditious Attorneys, call them 〈◊〉 the Bench, pitch them over the Barre, put out their names from the Roll and let •• em go.

1 The Impeachers of God's providence, among whom there are six errors, • . Of the Stoics, who call providence by the name of fate or destiny: which runs •• orow a rank of causes, so bringing in an absolute and inevitable necessity, that pini •• s the arms of God and man. Theodoret beats the nose of this error flat to the devi •• rs face. 2. Of such as tie God's providence only to celestial things, exempting 〈◊〉 sublunary and corrupt matters. Jerome says, this error was crept into the hearts • f the Jews; as he collects from Ezek. 9.9. The Lord hath forsaken the earth, and •• th us not. Therefore the LORD answers, mine eye shall not spare them; to show that • is power is also upon the earth. 3. Nicenus, with others, held that God's provi • ence extends it self to corruptible things only in a general manner: ad rerum gene •• vel species, non ad singularia, non ad individua. But our Savior comprehends un • er it not only the hairs of men, but even the feathers of birds. 4. Aquin. speaks of •• e error of Rabbi Moses the Jew; that among corruptible things, man only apper •• ineth to the divine providence. This Jeremiah confutes. Deus universae carnis; I 〈◊〉 the God of all flesh; both of men and beasts. 5. Of the Platonists, that distinguish three kinds of providence First, of the supreme God, that stretcheth primarily to spiritual things, in a second degree to all the world. The second, of separated substances, that move the heavens Circulariter; Intelligences. The last, of certain Damones, powers, which they place in the middle betwixt God and man. Such are those that worship Devils for a Ne noceant. 6. Of Atheists, that deny all providence, and admit only fortune. Lactantius hath confuted it by many arguments; b •• David's conviction is the best disgrace to it, who sets a Cockes-comb on the head of it; The fool hath said in his heart, There is no God. In his heart he hath Said it, but i • his heart he never believed it. Look upon all creatures; they make one glorious army, marshalled into their several ranks, and marching to the will of their great general. Why do stones, plants, and insensible things, tend to the end for which they were created, when as yet they have no knowledge of it, but that they are directed by God? Young ones are no sooner borne, but they turn their mouths 〈◊〉 the breast of their mothers: yet man, against nature, reason, religion, doth not turn his mouth of confession, to acknowledge that God who made him. We see birds to come of eggs, and living things engendered of dead seed: why should we • as well believe the resurrection of our bodies, and the last account of all our actions?

2 As mis-construing perverters of God's Judgments. That the Jews after a curse of fifteen hundred years, and a vagabond dispersion like Cain, should not bethink themselves of their murder of the Lamb of God, is the stupefying spirit of error. One of them is driven to confess that as this plague so far exceeds all their former, captivity so the sin that caused it must exceed all their former sins. As much may justly be said of our Italianated fugitives; who seeing the terrible Judgments of God upon them, will not yet know the Lord. The powder plot is passed over with An unfortunate attempt; and the Instruments no further blamed than for their rash and ill luck: as if they confessed that it wanted nothing but success to make it lawful: worse than the sorcerers of Egypt; they could cry out; This is the finger of God.

They call for a Judge of controversies betwixt us, yet will not see that God himself is the Judge: declaring his sentence and derision by helping the side which he favoreth. All his judgments upon the conspirators, cannot learn them how much he detesteth such practices. Still they will not gather the unwarrantablenesse of their designs, though they have been forced in indignation to blunder out, that the Judge of all the world is become a Lutheran. Still they are mad to be made t • e wretched engines of his ambition, that sells the souls of men to buy himself reputation. Cannot the Catholicknesse of their doctrine, and the infallibility of their director, make their plots successful, and still are they blind? Such palpable demonstrations of God's wrath so directly against their proceedings; might at least make them suspect that something is amiss, and examine where the fault resteth. To have their Infallibilitie so deceived, might cause them to recollect themselves, if they were not drunk with the wine of Sodom. Though they smart with the vials of fury, yet they will not leave their sorcery, according to the prophecy of them. They will rather knaw their tongues for pain, than acknowledge God's judgments for sin. If we were such damnable heretics as they would make us, how comes it to pass that the Lord so takes our part? That they so often tempting us by flattery, and attempting us by fury, have not yet prevailed against us? Th •• ••• there the Popes Bulls nor curses have wrought the intended effects? Certainly if the LORD did not favor our cause; he would never so protect our S ••• e. Yet all these ensamples work not upon their consciences, nor will they confess their pernicious courses. Though many hundred of their treacherous Emissari •• have miscarried, yet still more follow on, as if no Precedent had bid them take heed. But Antichrist deals with them, as Amnon did with Tamar: first ravisheth them, and then turns them out of doors. But because they would not take example by whom they should, they shall be made examples to whom they would not: even 〈◊〉 reproach to all posterity, and a stink to the succeeding generations.

3 All profane persons that misapply these ensamples: what plagues soever come to others, they conceit of themselves no such desert: Quod perit, pereat: and no further mind it. Instead of a serious application, to make a jest upon others misery, • his is common. We should Weep with them that weep: woe to such as laugh at • heir brothers tears. Whereas, Ille hodie, ego cras, was Saint Bernard's use: and we • re, have been, or may be, as miserable as they; was Saint Augustine's. The seaman that sees another ship split on a rock, will avoid it. Passengers fear to travel • hat way, where they hear of continual robberies. Yet cannot these judicial pre • edents humble them; as if they had their salvation by Patent. Yea, they are but • emporally sensible of their own plagues: nor doth the thought outlast the smart. As that Father speaks of the afflicted Pagans; Perdiderunt utilitatem calamitatis: • iseri fiunt, & pessimi permanent: worse in body, and no better in soul. Either they • hinke they need no affliction, or so sure that they are above affliction. As if God, •• ke some skill-less Surgeon, when he comes to let blood, could not find a vein; •• t were not wise enough to choose that vein which is fittest to bleed.

They are lethargically secure, no ruin but their own can stir them. But • hat which could not Instruere, must Destruere: if they be not deterred by others • hey must be destroyed themselves. Thunder proceeds from a vapor lifted up from • he earth, and compassed with a cold cloud: in the agitation or struggling it takes •• re, and then breaks out where the cloud is thinnest: and being out, sometimes it •• rikes the clothes, not the body: sometimes the body, not the clothes. So doth • reaching; it is the vapor or breath of the Spirit, surrounded with the cold and • atrish humors of our sins: it struggles with them, and in the strife catcheth fire; • nd so vents it self to the terror of the world. Somtimes by menaces and examples, 〈◊〉 strikes our garments, not ourselves: sometimes it goes farther, and strikes also our • wne hearts. Oh then let us fear God's Judgments upon others, that we may ne • er feel them ourselves.

To conclude with application, albeit indeed the whole discourse is but a doctrine • f Application: for wherefore is an example propounded, but to be applied? • ypocrites are sick, and will not be known to stand in need of physic; they can •• ve no remedy. Profane ones are sick, and will accept of no physic; they will • ave no remedy. It is hard to say, which case is worst: now God have mercy on • hem both! Can we think, God will not deal with us, as he hath dealt with others • efore us? Jezebel suborned false witnesses, and had her neck burst for it: is there no • udgement for such offenders? Achan for Sacrilege is stoned, our Church rob • ers hope to scape. Miriam was proud, and became leprous: our plaisterd popin • yes fear not. Israelites distrusting in the Lord, die by a plague: how many want •• ith, and yet look not to want mercy? Esau seems to say unto all profane wretches; • ache warning by me: Ahab to all superstitious Idolaters, Saul to all malicious persecu •• rs, Absalom to all unnatural sons, Gehesi to all false servants, Nabal to all cove •• us churls, Shimei to all blasphemous railers Take warning by us. And the Sodo • ites here are made to speak in the language of sorrow, to all secure wantons, Take • arning by us.

Such measure is to be expected from God's hands, if such wickedness be found 〈◊〉 ours. If men like it well, to have their buildings on fire about their ears, to see •• eir infants dashed against the stones, or scorched with flames, to feel a bloody •• emy triumphing in their streets, to have their names a derision, their Cities a deso •• tion, their carcases exposed to fowls, and perhaps their souls to furies and tor • ents: they may then run on their impious courses without any repentance or de • recation. It is God's mercy, that we were not made the first fruits of his wrath, • nd examples to all the world: but how great is our unthankfulness, if having thus • scaped, we are not bettered? Or if we scape all this, yet the Lord will strike when • e sees his time, perhaps when we are in worse case to bear it. He can make our • eath-beds smart for this; he may reserve all horror and amazement to that desperate hour, and then lay on us the burden of all our sins. There is one thing, if we hear it, and heart it, enough to fright us all: Tolerabilius erit Sodomae: It shall be easier for them of Sodom in the day of Judgment, than for thee: and yet the Sodomites are now in hell. If we receive not the blessed Gospel with faith and fear, Sodom and Gomorrah never sinned as we sin; and Sodom and Gomorrah were never plagued as we shall be.

But as it is a happy alarm that brings in the straggling soldier to his Colours: and a good chance for the wandering sheep, by seeing the wolf prey on a goat, to be gathered home to the fold. So let the destruction of Sodom, be the instruction of England; let their curse become our blessing. It is a good compassion of nature, that shall bring us to the compunction of grace. So instead of fire and brimstone from heaven, or in hell; the Angels shall lift us up from the vale of mortality, and the brightness of glory receive us in the Paradise of joy; through the mercy of GOD that hath promised it, and the merits of CHRIST that hath purchased it for us.

To those that after should live ungodly. What Saint Paul says; Lex non est p • sita justo, The law is not made for the righteous man: so nor here is the Example set for the holy. But the law is for the lawless, and the example of the ungodly is for the ungodly. Ex malis moribus oriuntur bonae leges. He that freely obeys the truth, finds no adversary of the law: it serves to chastise the bad and backward, not to restrain the good and forward. The horse that reineth well, needs no bitte: nor • e that runneth freely, a spurr. Against the righteous there is no law. There is 〈◊〉 Condemning law, for they are in Christ: there is no Compelling law, for the Spirit is in them; and they do as willingly obey God, as if there was no law. Were the •• no hell, and God would not punish transgression with eternal death; yet would they avoid all sin because it displeaseth CHRIST Yea further, if CHRIST would not give them eternal life, yet would they love him, and desire the advancement of his kingdom. So these examples are not for the righteous, but for the ungodly.

1 Let us consider what this ungodliness is in the proper nature of it: for it seems to consist both in the privative or negative, excluding somewhat, and coming short of what is required: and in the Positive, committing somewhat that is prohibited. Vngodlinesse is a sin, which many defy in their mouths, and embrace i • their hearts: so much greater than the seven Popish deadly sins, as it is indeed the ground of them all. More dangerous; because being rooted in the heart, it is not so visible to the eye, nor discernible to his reason that owes it. More heinous, because it is more spiritual, immediately directed against God himself; being a brea •• of the first commandment of the first Table, robbing him of his due honor. 〈◊〉 consists, either in the true worship of a false god, or in a false worship of the 〈◊〉 God, or in the true worship of the true God with a false heart. Whereas Godlin •••• is a true service of the true God, in a true religion, with a true heart.

First, it gives him not his honor: secondly, it gives it to another: thirdly, 〈◊〉 do give him due honor, yet not after a due manner. The fool says in his 〈◊〉 , There is no God: not but that his conscience is convinced of the contrary: but on the least temptation his heart is willing to acknowledge none. Said, ot believed: examine him according to his Creed, and never fool believed in his heart, there is 〈◊〉 God. If he must confess his being, yet he renounceth all subjection. They say 〈◊〉 the Almighty, Depart from us &c. This is too outrageous to be the speech of th • tongue, it is the rebellion of the heart; not vocal, but actual. They will not 〈◊〉 him reign over them. They scorn to beg a blessing of him, They call not upon 〈◊〉 Lord. They that will crouch and attend the Court for a Lordship on earth, wi •• not so much as be petitioners for the Kingdom of heaven. They say the Lord 〈◊〉 do neither good, nor evil: they sleep, and dream that the Lord sleeps too. O • they not only deny this tribute to their Creator, but give it to some creature; 〈◊〉 David took the land from honest Mephibosheth, and gave it to Ziba a varlet. Or •• se they resolve to honor him, with that he hath declared to offend him: as Paul • n persecuting, and the Jews in executing CHRIST; thought they did God • ervice. Lastly, even in their best works, that may carry some show of devotion, • hey have a false heart: halting betwixt God and Baal; a mixed service. So Demas, • hough he forsook Paul, yet turned not to his Idols again.

But he that will admit the service of God no way but his own, shall find the mer • ie of God no way at all. There may be a denial of God in real fact, even when • here is a confession of God in verbal faith. A disease which this age labors of: in • reat ones it is a Noli me tangere; Physicians and Divines call it incurable. Yea our • ulgars are not exempted, and the Pulpit can prove nothing so appositely and direct • y by Scripture, but if it displease the people, it shall never come in their Creed. Let • eligion and the Gospel go whistle, if they speak not as this people would have • hem. When God's word and this ungodliness meets, you shall hear a rattling and •• ssing, as in the encounter of fire and water. Paul casts fire at Ephesus, Demetrius • oars: in comes the Town-clarke with the magnificence of Diana: alas, that was 〈◊〉 painted fire, no noise nor tumult at it. If we stroke your spleen, and tell you that • ou are predestinated to go to heaven in a Coach, or that a wherry shall gently waft • ou to Canaan; this is a painted fire that never troubles you. But when we speak • f denying your covetous lusts, abjuring your sacrilege, bleeding for malicious lies • nd slanders; here is presently an hissing, a mutinous mad rebellion.

The word in us labors to destroy ungodliness in you, and ungodliness in you •• bours to destroy the word in us. But consider what the Prophet told Amasiah; Qua non acquievisti consilio meo; Because thou hast not obeyed my counsel, I know that • od hath determined to destroy thee. The Sons of Eli would not hearken, because • he Lord meant to slay them: their hearts must be hardened, that they may be destroyed. Alas, the scholar is but the pattern of his master, and our knowledge but a beam • f God's knowledge: while ungodly men refuse us, (Truth hath said it) they reject God himself. They got Zechariah to be made away by the Kings command: he said • o more at his death, but videat Dominus, The Lord look upon it; what followed? While ungodly men are whetting a knife to cut our throats, God is whetting a word to cut their throats. One singular proof of ungodliness, is a contesting against • he preachers of Jesus Christ.

2 This example is set down for the ungodly; but it is rare to find any that • ill confess themselves ungodly: now men that have no sense of being ill, will • ever care for any medicines to make them well. And though the fruits of it were • ever more visible and notorious, yet the root lies buried in the ground, and boasts • f a concealment. We have some to whom the very Church is a shadow of death, • nd they have earnest business, which they love above God and their own souls. • xamine your fields, streets, waters, in the times of devotion; is not this ungodli • esse? And for them that make as though they would be saved, do they not sue for • heir inheritance in heaven, Formâ pauperis; refusing to give the least scrap of their • uperfluitie for eternal life? Yea, do not they even pull down that kingdom, • hich they seem to crave? Is not this ungodliness? If they hear, is it not with • ontempt, spleen, censure, and (if they durst) with controlment? How few, when • he Sermon is done, think either the worse of themselves for the present, or become • he better afterward? How many brutish men find we, that continually mistake • he soul for the body? Soul, eat, drink, &c. his meaning was, body eat. He • hought his soul was delighted with sensualls, whereas it is the lay-part, the very •• ast of man, that is thus pleased.

Lust is with the affections, as Jezebel with her chamberlaines; she paints and •• eases: grace comes like Jehu, who is on my side? O that she were hurled down. If • ealth increase, there is a dish added to the table, a set to the ruffe, a tie to the shoes: •• t not a dram to devotion, not a mite to the Church, not a scrap to the poor, not a grace to the soul. Not to speak of the professed enemy to all goodness, the engines of hell, and deputies of the Devil, whose souls are nothing else but moving anatomies: such as are yet to choose their faith, and think religion an humor or fancy following the complection. Like a condemned wretch, that Explet ventrem, damnatus effundere sanguinem; jests away his soul. (Pardon all holy impatience: •• ruly patients make sharp physicians.) Men that think all we preach to be but fables: yet on their death-beds, if their lethargiz'd conscience be suffered to wake 〈◊〉 it go to hell; they would give all the world to be sure what we say were not true: are not these ungodly?

To omit those hypocrites, that are shufled among professors, as Saul was among the Prophets: for there is no cure of an unknown grief. To omit those swearers and adulterers, who are out of the reach of civil Justice, but God puts them in his own kalendar: Iudging the one, and; not holding guiltless the other. And those Toes of the land that rot with Idleness; lasy beggars: as it hath been observed; Great men make thieves, and then hang them up: make them, by suffering sloth to slide into villainy. And all those capital oppressors, that like Felix, when they can get no money, will bind Paul, if it be but to curry favor with the Jews. They grew rich by the undoings of men, yet under the shadow of power and authority, They wrap it up. Wrappe it up, as mud in Crystal, or a fowl thing in a fair clout. Which was detested by a very Tiberius, chiding his polling officer; Tonderi volo pecus, non deglubi. This is rank impiety: but to come closer home, and happy is the bosom which is not conscious of these evils.

Have we anymore than a mere form of godliness, reserving the pride and choice allowance to our own lusts? As our treacherous Romists, that give their liege their complements, but to a foreign Prince their hearts. Do not men spend ten hours about Mammon, before one minute about devotion? do they not think of their last account, as the last thing to be thought of? Is not covetousness chief commander of the Fort, and nothing done without her permission? Where did the bad servant bury his tallent, but in the Earth? earthy affections, covetousness buries all. This is that which eats out the heart of grace, by eating grace out of the heart. Is not this ungodliness got into the midst of that execrable rabble? The Devil may seem to take example by covetous worldlings, to chide his spirits, and upbraid their sloth: mortal men in so few years can heap up so many thousands, and g •• abundance into their hands: and you that should in quickness outstart them, lie sleeping like drones by the hearth of hell, and seek not to people our kingdom.

And who can wonder that those men disregard their Ministers, that have cast away all respect of their own souls? Or what marvel that S ^t Anthony's vision, which is said to be two years before the Arian heresy arose; should now be palpable Beasts about the Altar, kicking it with their heels, dashing it with their horns, and trampling on it with their fowl hooves; till like Job, it be made poor to a proverb. Covetousness makes ungodliness flourish. Yet is not this all: for where is the subjection of heart to the will of God? Who suffers that supreme law to rule his actio •• and affections? who trembles at that thing which may offend his maker? Men little think of their conscience, when they are going about to please their concupiscence: they study their ends, not their End. And how hardly will they prefer God • glory before their own souls, that will not prefer it to a piece of artificial clay? Is not this ungodliness? Innumerable be the fruits of an ungodly heart, whereof the fewer we see in ourselves, the more they be, and the more to be lamented. If we be not evil, why do we pray, Deliver us from evil? Wretched are they that stat •• themselves, and blessed are they that can prove themselves, to be out of the rank of the ungodly. The omniscient eye can find ungodliness enough in the best. To us the •• is this Ensample appliable: let it make us confess that we are as they were, and repent that we may never be as they are. Lord, take away our ungodliness, and th •• shall find none.

3 Lastly, consider the state of ungodliness. To be ungodly implies two things; • ickednesse and wretchedness. He is mortal, yet covetous: poor, yet proud: • olish, yet head-strong. He takes great pains to build an house on another man's •• ound: he seeks for sweet water in the midst of the salt sea. He studies more to be •• vanced, than to be worthy of that advancement. He hath lost himself, and de •• erately cares not what he does, to find his will. Nor his goods, nor his honors, •• r his friends go with him, but his sins: so he departs to torments boundless, •• dlesse.

The Scripture says of him, that he is in sin: it is one thing to have sin in 〈◊〉 , another thing for us to be in sin. Sin is in us all; Saint Paul conf • sseth it of him •• lfe; sin dwelleth in me. But all are not in sin, drowned, captivated, dungeon'd. • e say, such a man is in drink: drink may be in him, and yet he sober: but for him 〈◊〉 be in drink, argues him drunken. The ungodly doth hunt after sin: the eye and •• e ear being a couple of beagles to put up the game, and the whole man turned in •• a beast to follow the course. Only here is the difference: there the heart or hare •• at is chased dies, and the hound lives: here the sin survives, and the hunter peri •• es. He is slaved to sin; whatsoever lust dictates, he subscribes to: there is no base •• ficer in his family of wickedness, but let him come with the most unnatural suite, 〈◊〉 writes Fiat. He is holden with the cords of his sins: God help the man thus ma •• cled: this is a case, wherein a King may be pitied by a galley-slave. Here is no fly •• g, no changing his master: sua mutare potest, non se: he may change his place, e •• te, repose; lodging, repast; he cannot change himself. Whethersoever he goes, 〈◊〉 takes himself along with him.

He hath latam & expansam conscientiam, a broad conscience; which is like a •• rne door, it can take in a whole load of corn: he can swallow a camel. All ra •• nous fishes have large and wide mouths: the devil will never mince this man's •• eat, he is able to swallow it whole. (Whereas the good conscience is like the lit •• door to the Sanctum sanctorum, that lets in none but the high Priest, JESUS • HRIST.) He confirms his heart in evil a by voluntary custom; till he can wi • h • ore ease digest the heardest offense, than the stomach of an Ostrich can digest iron • e is pleased with the success, vexed with the prevention of any sinful purpose. If • s plot be crossed, and his hand cannot act that wickedness by day which his head •• th devised by night; he is taken with a fit of melancholy, sick of the sullens; as •• s Ahab and Haman. He thinks it a death that he cannot be suffered to die, it is a •• l to him, that the gates of hell are shut against him.

If he be punished, he can grieve at the smart, not at the cause: in sickness he can 〈◊〉 . My head, my head, or my belly, my belly: but my sin, or my soul, is none 〈◊〉 his complaint. To wail some small effects, and never to think of the cause; is 〈◊〉 be curious in healing the clifts of skin at the root of our nails, never minding 〈◊〉 corruption that is in our heads or hearts. His whole business is sin, he hath •• thing else to do in the world. He may taste of the waters of life by chance, as a •• gge laps at Nile; but his voyage is bound for mischief. And like a fire •• rke on a line, he runs on while his matter lasts, then goes out with stink and •• rack.

Though I cannot say to all men, be not sinners: yet let me say, be not ungodly •• ough you admit sin, do not intend sin: do not seek it, though it finds you. • old men know what is in their hearts, and distinguish betwixt rebellions and in •• mities? Pirates forage on the seas, rob Merchants, refuge themselves at Dun •• ke or Argiers. They complain to the Spaniard or Turk for redress: No, say •• y, they are none of ours, we give them no such allowance, we own them not. • ell, if yet secretly they receive them to land, help them with fresh water, meat, •• kling, provision; and thus under hand relieve them; sure these do allow them. ••• n profess piety, yet admit, of lusts in themselves, injuries to others: whose acts • hese? none of ours, alas! against our wills, we cannot but sin, yet we consent not to it. Nay, but if concupiscence be in the mean time fostered, purveyed for by the eye, battened by riot, armed with approbation, justified by dissembling; this is not weakness, but rank ungodliness. It is a habit; every act doth not make a habit, diverse have fallen into incontinence, soon repented, and avoided the sin; this cannot be called ungodliness. Transient escapes do not denominate an ungodly ma • , because the sins committed are now loathed. But avarice, injustice, malice, &c. These are ungodliness: because here is a continuance of will, and a will of continuance. Now as the Orator said, when he had declaimed against drunkenness, it was but to keep men sober: so this discourse of ungodliness is intended to t •••• men's hearts to piety. But this may be planted by Paul, and watered by Apellos, 〈◊〉 increase can be but by the Spirit of Jesus Christ.

This was their ungodliness. God often spareth the wicked for the righteous sake: such as are either allied in blood, as Cham was in the Ark: or by cohabitation and proximitie, as Paul had all the souls in the ship given him. Sapiens est stulti redemptio: as a Physician is an antidote against sickness, and a valiant man a muniment against enemies. When Augustus had conquered Anthony, and taken Alexandria, and the Citizens expected nothing but present massacre: the Emperor proclaim • a general pardon, for Arius sake, a philosopher of that City, and his familiar friend. Thus doth God forbear men for men, one for another, but all for JESUS. B •• where all apostates, all perish. Noah could deliver but eight out of a world, and Abraham beginning at fifty, went no lower than ten, lest he should have been 〈◊〉 bold with God. He doth stay at ten, not as though God for a less number will not spare a city: for as sometimes for more than fifty he will not suspend his Judgments; as Samaria and Israel found, when seven thousand good men were among them: so for fewer than ten he will sometimes show mercy, as he promised to spa •• Jerusalem for one. Find but one man that seeketh the truth, and I will spare it. B •• here all were ungodly, only one family shunned their filthy conversation, and s • escaped their fiery conflagration.