respect to God that we dare not offend him at any time this is a blessed fear like the good Angels fear as Michael here durst not bring a rayling accusation The next Point is from that a railing Accusatioâ— in the Original 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgment or sentence of Blasphemy or evil speaking The meaning is such unworthy Language as would not become any serious judgment or process and because the Angel was a party not a Judge we translate it not a railing Judgment but a railing Accusation Thence observe That to the worst Adversary in the bâ—st cause railing and reviling must not be used Michael when contending with the Devil about the body of Moses c. The Reasons are 1. Because such Reproches come from an evil principle contempt or passion both of which argue pride one that over-valueth himself disdaineth others and stormeth when he is crossed as a full stream roareth and swelleth when it meeteth with a dam and obstruction 2. Such Reproches are most unsuitable to matters of Religion the God of peace will not be served with a wrathful spirit and Christs warfare needeth no carnal weapons Christianity of all Religions is the meekest and most humble the Foundation of it is the Lamb slain and the consignation and sealing of it is by the Spirit who descended in the form of a Dove both emblems of a modest humility and should a meek Religion be defended by the violence and fury of our passions Cursing doth ill become them that are called to inherit a blessing 1 Pet. 3. 9. 3. They are flatly against the word the Scripture is a great friend to the peace of humane societies for it condemneth the least offensive word and gesture Isa 58. 9. Thou shalt put away from thee the yoke and the putting forth of the finger a gesture of indignation and therefore God would have it layd aside even the putting forth of the finger as well as the yoke broken So see Mat. 5. 22. But I say unto you whosoever is angry with his brother without a cause is in danger of the judgment and whosoever shall say unto his brother Racha is in danger of the Council and whosoever shall say thou fool shall be in danger of Hell fire The Scribes and Pharisees had restrained the fifth Commandment to the gross act of murder Christ telleth them that rash anger with all the expressions of it is murther His expressions allude to the Courts of the Jews three there were especially among them the lowest the middle and the highest There lowest Judicatory was of three men who took cognizance of lighter matters as injuries and strifes about goods and things of a pecuniary concernment this Court was set up in lesser Towns that had few inhabitants The second Court was of three and twenty men before whom the weightiest causes were brought concerning the life of a man all Capital crimes or if an Ox had goared a man or woman or in case of any abominable commixtion with a Beast if a woman approched to a Beast c. Levit. 20. 16. This Court was set up in all the Cities of Pâ—laestina and was called the lesser Sanhedrim and because Jerusalem was the head City the Seat of the Prince and Temple was there therefore in that City were two of these lesser Sanhedrim the lower Sate in the Gate of the Mountain that is that Gate which gave entrance to the Mountain of the Temple the other being the higher Sate in the Gate of Efra neer the Porch of the Temple The third Judicatory was the greater Sanhedrim which consisted of seventy men in imitation of the Council of God to Moses Numb 11. 16. This was the highest Judicatory from whence there was no Appeal as there might be from the lower Courts to this into this Assembly were chosen such as did excell others for Nobility and Wisdom and that by a solemn laying on of hands strangers or unclean persons or common people might not come nigh unto them To this Tribunal were referred all doubtful matters too hard for inferiour Courts to decide Deut. 8. 8. 9. as also all things that did belong to the twelve Tribes or to the whole Nation all things that concerning the High Priest matters of war and peace the false Prophet c. therefore Christ saith Luke 13. 33. It cannot be that a Prophet should perish out of Jerusalem that being the City where the Sanhedrim sate by this Court was Christ condemned and the Apostles Acts Chap. 4. 5. and Steven Chap. 6 7. and Paul Acts 23. 1. They sate in a part of the Temple called Gasith their punishments were strangling beheading storing burning those that were condemned to be burned were burnt in the Valley of Hinnon and in great cases besides his coâ—pâ—ral death the Malefactor was appointed and accursed to the judgment of Hell Let me apply all to the present case Christ doth not meddle with the lowest Court the judgment of three men because Capital matters did not belong to their cognizance and his intent is to shew what a Capital matter the least expression of anger is Whosoever is angry with his Brother without a cause saith he is in danger of judgment that is of the judgment of twenty three men to shew that rash anger is before God a Capital matter And whosoever shall say to his brother Racha thou vain and wâ—â—less fâ—llow this was the lowest kind of contumely then in use some make it only an Interjection of indignation is in daâ—ger of the Council that is of the Sanhedrim which noteth that Anger expressed though in the lowest way is an higher fault then single and bâ—re anger as the fault was greater for which they appeared before the higher Sanhedrim then that for which they appeared before the twenty three Judges But whosoever shall say thou fool This noteth a higher contempt as implying a charge not only of weakness of nature but of sin and wickednâ—ss he is in danger of Hell fire which was the highest judgment of the Sanhedrim to burn them in the Valley of Hinnom and to leave them accursed till the Lord come and so proportionably it noteth the greatness of the crime which is committed in slandering and reproching our brethren 't is a most odious sin before God for in allusion to mans judgment he sheweth that though there be degrees in the sin and will be in the punishment yet the whole kind is very displeasing to the Lord. 4. Because Reproches have an influence and do exasperate rather then convince The Dog that followeth the game with barking and bawling loseth the prey and there is not a more likely way to undermine the truth then an unseemly defence of it Satan is mightily gratified if men had eyes to see it with the ill managing of Gods cause First it serveth for Information to shew us the vanity of those excuses by which men would disguise their wrath and passion What will you plead I
there what mutual embraces and endearments passe between them So acquaint your selves with Christ aforehand Job 22 common acquaintance with them in external worship will not serve the turn Luk 13. 27. We have eaten and drunk in thy presence and heard thee in our streets and yet Christ saith I know you not there must be an holy intimacy and sweet experience of him you must know him in the spirit 4. By holy conversation both as to the matter and end of it For the great end of this day is that grace may be glorious other things are honoured in the world as power and strength and cunning and civil endowments but then eminency in grace cometh to be crowned 2. Pâ—â— 3. 12. We that look for such things what manner of persons ought we to be in all holinesse and gâ—dlinesse of conversation There are two words there used holinesse and godlynesse the one relateth to the matter of our actions that we should do things good and just and pure The other to our end and aime we must do all this as in and to the Lord making him the supream end of all that we do 5. We may press you to heavenliness in your choice where lieth your Treasure If the enjoyment of the world be your chiefest good that will be of no use to you in that day in a disdain to our choice all worldly things are burnt before our eyes but if your happiness lieth in heaven thither you are going to take full possession of it at the last day wicked men cannot murmer Gods judgements are but their own choice if the Goates be placed on the left hand and the Sheep on the right 'T is but according to their proposterous affections here in the world Prov. 3. 16. Length of dayes are in her right hand and in her left hand riches and honour Eternity is the right hand blessing Now if you despise a blessed eternity in comparison of those left hand blessing riches and honour no wonder that your own measure is recompenâ—ed into your bosomes 6. Love the breathren This is the great day when all the Saints meet together and how can we expect to meet with them with comfort if we should not love them 1 Iohn 4. 16 17. There we shall have boldness c. It will be a joyful meeting when those whom we have loved prayed for fasted with and if necessity did require relieved shall then be found in such esteem and honour 7. Mercifulness to the poor see Matth. 25. 35. 36. with 42. and 43. verses Christ hath told us aforehand what questions he will ask when he cometh have you fed have you visited have you cloathed c. 'T is good that we should be prepared of an Answer 8. Faithfulness it Gods ordinances and the matters of his house Our Lord is gone but he will come again to take an account how matters have been managed during his absence the usual period which is fixed to Ordinances is the Lords comming to judgement 1 Cor. 11. 26. Ye do shew forth the Lords death till he come And 1 Tim. 6. 14. Keept his Commandment without spot until the appearing of the Lord Iesus Christ He hath left his Ordinance in his Church as a pledge of his coming and to keep the great promise still afoot therefore above all things they should be kept pure and uncorrupt Vers 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire IN this verse is the third example fitly suited to the former the Angels had the blessings of Heaven the Israelites of the Church and Sodom of the World But the Angels upon their Apostasie lost Heaven the murmuring Israelites were shut out of Canaan and the Sodomites were together with their fruitful soil and pleasant land destroyed you see Heaven mercies and Churth mercies and World mercies are all forfeited by the Creatures ingratitude This last instance is propounded as the first part of a similitude the reddition of which is in the next verse In the words observe 1. The places or people judged Sodom and Gomorrah and the Cities round about them in like manner those two Cities are onely mentioned here as also Gen. 19. 14. because the principal in Hosea 11. 8. two others are onely mentioned Admah and Zeboim but Deut. 29. 23. all four are mentioned the whole land is brimstone salt and burning like the overthrow of Sodome and Gomorrah Admah and Zeboim which the Lord overthrew in his anger and in his wrath Now the Cities are mentioned rather then the Persons to note the utter destruction of the places together with the inhabitants for that clause the Cities about them in like manner in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word for them is in the masculine gender whereas Cities the next Antecedent is in the feminine therefore some refers it to the remote Antecedent the Angels and Israelites as they were punished so Sodom and those Cities in like manner So Junius but I suppose because Cities doth not only imply the places but the inhabitants therefore the masculine gender was used by the Apostle 2. Their sin is specified giving themselves over to fornication and going after strange flesh Here are two great sins charged upon them 1. The first is giving themselves over to fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is unusual and therefore diversly rendred One translation defiles themselves with fornication the vulgar â—x fornicatae as noting the strangeness and abhominablenesse of their lust but that is implyed in the next expression our translation fitly rendereth it by such a phrase as signifieth their excesse and vehement addictedness to unclean practices 2. The next fin is going after strange flesh 'T is a modest and covert expression implying their monstrous and unlawful lusts contrary to the course and institution of nature a filâ—hinesse scarse to be named from them called Sodomies the Apostle Paul expresseth it thus Rom 1. 27. Leaving the natural use of the Woman tkey bâ—â—ned in their lust â—ne tâ—wards another men with men working that which is unsceâ—ly 'T is called here strange flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other flesh as being other then what nature hath appointed or because 't is impossible that man and man in that execrable Act should make one flesh as man and woman do 3. Their judgement is set down suffering the vengeance of eternal fire Sodom we know and the Cities round about it were consumed by fire and brimstone rained down from Heaven which though a dreadful was but a temoral fire in what sense doth the Apostle call it here eternal life some to mollifie the seeming austerity of the phrase read thus were made an example of eternal fire suffering vengeance that is in that judgement which was executed upon them God would give the world a Type and Figure of Hell
which these three things are considerable 1. The state of Sodom 2. The sins of Sodom 3. The judgement The first will shew you Gods mercy the second their guilt the third Gods justice Usually these three follow one another great mercies make way for great sins and great sins for great judgements 1. I begin with the state of Sodom There 1. the quality of the place there were sundry goodly Cities of which Sodom was the principal fairly situated in the plain of Jordan full of people and well supplyed with Corn Wine and Oyl and all earthly contentments 't is said Gen. 19. 10. Sodom was pleasant and as the Garden of the Lord. And yet afterwards this was the place which was the Scene of so much wrath utter desolation What may the wourld learn from hence that we must give an account for common mercies God reckoned with the servant that had but one Talent Matth. 25. The world is a place of tryal all men have a trust committed to them The Talents of the Heathens were fruitful seasons food and gladnesse Act 14. 17. God that never left himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a witness hath left us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse a plentiful soil doth not argue a good people but a good God Sodom was pleasantly and richly situated If we had nothing else to answer for but an Island of blessings how poorly have we discharged this trust 2. Take notice of their late deliverance four Kings made war upon them by whom they were carryed captive and rescued by Abraham Gen. 14. 15 16 Deliverances from war and captivity leave a great engagement When God hath once spared us if we repent not the next turn is utter destruction Deliverances if not improved are but reprivals we are not so much preserved as reserved to a greater misery hoisted up that our fall may be the more dreadful snatched out of one misery that we may be cast into a worse Oh what have we to answer for our late deliverances Sodom was but once saved in war we many times 't is to be feared that passage recordeth our doom Psal 166. 43. Many times did he deliver them but they provoked him by their counsel and were brought low for their iniquity deliverances not improved are pledges of certain ruine 3. Gods patience in bearing with them Sodom for a long time slept quietly in their sins unmolested undisturbed the times of Sodom cry to me the Lord profered Abraham if there were but ten righteous persons found there he would spare the Cities in four Cities not ten righteous persons God is silent as long as their sins would let him be quiet but then when he could no longer bear he goeth down to take vengeance how long doth the Lord protract the ruine of these wicked Cities justice is his strange work but 't is his work mercy doth much with God but not all justice must be heard especially when it pleadeth on the behalfe of abused mercy God that would spare the sinner yet hateth the sinne When a people do nothing but weary justice and abuse mercy the Lord will raine from the Lord c. Gen 19. 24. Christ will enterpose for such a peoples destruction Heaven will rain down Hell upon a people so obstinately wicked The Lord is gracious but not senselesse as he will not always contend so not always forbear 4. Lots admonition it seemeth he frequently reproved them and therefore do they scorn him Gen. 19. 9 This one fellow came in to sojourn amongst us and he will needs be a Judge his soul was not only vexed with those leud courses but as occasion was offered he sought to disswade them Thence learn That God seldome punisheth without warning the old World had Noahs ministry and Sodom Lots admonitions the Lord may say to every punished people as Reuben to his breren Did not I warn you and you would not hear Gen. 42. 22. Seldome doth he hew a people with the sword but first he heweth them by Prophets means of conviction aggravate both the sin and the judgement Ah we have a clearer light and therefore must expect an heavier doome Matth. 10 15. sins are aggravated not onely by the foulnesse of the Act but the degrees of light against which they are committed Sodom sinned sorely as to the act but they could not sin against so much light as we do therefore it shall be easier for them at the day of judgement 5. They had the benefit of Magistracy those were Cities that were brought into government we read of the King of Sodom Gen. 14 2. but it seems he did not enterpose his Authority but rather connive at and tolerate the wickednesse of this people yea rather approve and partake with them in their abominations Consider when the vices of inferiours are dissembled and winked at by Governours the Lord himselfe taketh the matter in hand and then look for nothing but speedy ruine the guilt of a Nation is much encreased when sin is tolerated yea favoured and countenanced especially when righteousnesse is rather restrained and curbed then sin as the affronts done to Lot witnessed the end why Magistracy was ordained is then perverted 1 Tim. 2. 2. Rom. 13. 5. namely for the punishment of evil doers and that goodnesse be encouraged they were punished for allowing the filthinesse of strange flesh What will become of us if Magistrates should be carelesse and wink at yea countenance strange opinions as horrid and as much against the light of Christianity as that was against the light of Nature Secondly let us look upon the sinnes of Sodom See Ezek. 16. 49. Loe this was the iniquity of thy Sister Sodom pride fulness of bread and aboundance of idleness neither did she strengthen the hand of the poor and needy to which adde the sins of the Text and then this black roll is compleat I shall consider 1. The Sins 2. The Aggravations 1. The Sins 1. Pride 'T is hard to enjoy plenty and not to grow haughty prosperous Winds soon fill the Sailes but blowing too strongly overturn the Vessel how few are able to carry a full Cup without spilling to manage plenty without pride men grow rich and then high minded and that 's the next way to ruine 2. Idlenesse an easie carelesse life maketh way for danger God sent all into the world for action standing pooles putrifie and things not used contract rust so doth idâ—e persons settle into vile and degenerate lusts 3. Fulnesse of bread that is corporal delights Luk. 17. 28. They eat they drunk they bought they sold they builded their whole lives were but a diversion from one pleasure to another how soon are earthly comforts abused into luxury and excesse Fulnesse of estate maketh way for fulnesse of bread and many beastly sins 4. Vnmercifulnesse you never knew any Prodigal but they were also uncharitable as Sodom here and the Epicure Luk. 16. and you shall see James 5. 4
serious thoughts thoughts are the spyes and messengers of hope it sendeth them into the promised land to bring the soul tydings from thence 't is impossible a man can hope for a thing but he will be thinking of it by this means we prae-occupy and forestall the contentment of what we expect and feast the soul with images and suppositions of what is to come as if it were already present if a beggar were adopted into the succession of a Crown he would please himself in imagining the happiness and honour and pleasure of the Kingly State so certainly if we did look upon our selves as Hoirs of the Kingdom of Heaven and coheirs with Christ we would think of that happy state more then we do and by a serious contemplation our hearts would carry us above the clouds and set us in the midst of the glory of the world to come as if we did see Christ upon his Throne and Paul with his Crown of righteousness upon his head and all the blessed leaning in Abrahams bosome a carnal expectation filleth men with carnal musings and projects as Luk 12. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was dialoguing and discoursing with himself of pulling down Barns and building greater of bestowing his fruits and goods see the like James 4. 13. 't is usual with men to forestall the pleasure of their hopes as young riotous heirs spend upon their estates before they come in hand now so 't is also in Heavenly things men that expect them will be entertaining their spirits with the thoughts of them 2. By hearty groans and sighs and longings Rom. 8. 23. We groan in our selves waiting for the adoption the redemption of our bodies they have had a tast of the clusters of Canaan and therefore long for more they can never be soon enough with Christ when shall it once be the nearer enjoyment the more impatient of the want of his company as the decays of nature do put them in mind of another world they begin to lift up the head and look out Rom. 8. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earnest expectation of the creature the word signifieth the puffing out of the head to see if it can spye a thing a great way of and noteth the extension of the soul towards the fruition of things hoped for they would have a fuller draught of the consolations of the spirit more freedom from sin more perfection of grace c. 3. By lively tasts and feelings a beleever hath eternal life he beginneth it here hope is called a lively hope not only living but lively 1 Pet. 1. 3. because it quickeneth the heart and maketh us chearful and sprightly Rom. 5. 2. We rejoyce under the hope of the glory of God joy is for enjoyment and possession but yet that pre-possession which hope getteth causeth all joy see 1 Pet. 1. 8. I confess all feel it not in a like degree because it dependeth upon a sense of grace which beleevers always have not yet all find a sweetness and some comfort when they think of what they look for worldly hope is but the dream of a shadow there is pain and trouble in the expectation and no satisfaction in the fruition 2. Let me shew you the influence it hath upon perseverance 1. It sets us a work to purge out sin 1 John 3. 3. Every one that hath this hope purifiâ—th himself as Christ is pure the things that we look for are holy 't is a great part of our portion in Heaven to be free from sin and to be Consorts of the immaculate Lamb can we hope for these things and cherish wotldly lusts if we did we look for a sensual Paradise then we might indulge our lusts without any defyance of our hopes but we look for a pure and holy as well as a glorious and blessed estate and therefore we should begin to purifie our selves 2. It withdraweth our hearts from present things Phil. 2. 20. Our conversation is in Heaven from whâ—nce we look for a Saviour a man that hath been looking upon the sun findeth his eyes dazled that he cannot behold an object less glorious the oftner we look within this vail the more is the glory of the world obscured Abraham lived as a stranger in the promised land why because he looked for a City c. Hâ—b 11. 9 10 deny deadly lusts saith the Apostle looking for the blessed hope Tit. 2. 12 13. a man who is much in Heaven his affections are pre-ingaged and therefore the world doth him little hurt birds are seldom taken in their flight the more we are upon the wing of heavenly thoughts the more we escape snares hope sets the wheels a going Phil. 3. 13. I press onward because of the high price of our calling the thought of the end quickeneth to the use of means we faint because we do not consider it more 1 Cor. 15. 58. Heaven will pay for all 4. It maketh us upright and sincere looking a squint on secular rewards is the cause of all our declinings Mat. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have their reward hired Servants do not look for the inheritance and therefore must have pay in hand if they may have the world and live in honour and pleasure they will discharge God from all other promises a sincere man maketh God his Pay master and that chiefly in the other world Col. 3. 24. we have a Master good enough in him we need not look for pay elsewhere 5. It supporteth us under those difficulties and afflictions which are wont to befall us in a course of godliness we can counterballance what we feel with what we expect we feel nothing but trouble and that which we expect is life and glory Rom. 8. 18. 2 Cor. 4. 17 18. in this respect hope is called an Anchor Heb 6. 19. in the stormy gusts of temptation it stayeth the Soul which hope we have as anchor of the Soul both sure and stedfâ—st and entereth into that which is within the vail 't is a weighty anchor that will not bow or break and the ground is good it entereth into that within the vail and therefore though tempests arise it will keep us from floating and dashing against the rocks again 't is called a Helmet Eph. 6. 17. the Helmet of Salvation so 1 Thess 5. 8. the Helmet is for the Head in conflictâ— as long as we can lift up our heads and look to Heaven we are safe 6. It helpeth us to resist temptations sin maketh many promises and prevaileth by carnal hope Balaam was enlivened by promises to curse Gods people Babylons fornications are presented in a golden cup men are corrupted with promises of preferment and greatness and present accomodations now hope sets promise against promise Heaven against earth pleasures at Gods right hand against carnal delights and taking our fâ—ll of loves as one hall driveth out another so doth hope defeat the promises of the world by propounding the