Sodome yet hee neuer destroied it so that this people may sing with the Prophet this encomiasticke of Gods mercy It is the Lond mercy Iere. 3.22 that we are not consumed because his compassions faile not And all this while that I speake of nothing else but the mercie of God this is a doctrine I know That maketh vp the mouth of a worldling O this sweete loue-song of Gods long suffering is a fit of musicke fitting a carelesse carnalist and to a dissolute liuer it is like Mercuries still pipe which plaied Argus his hundred eies asleepe at once Yea the whole world now adaies dreames on mercie loueth to heare of mercie hopeth of mercie presumeth on mercie wholly groundeth on mercie and hereby abuse all Gods mercie and because God is so patient and mercifull they presume thereof and make too holde with God tempting and prouoking him by continuall breach of his law according to that of the Wiseman Because ill workes are not presentlie punished men fearelesse commit mischiefe Thus Adam not seeing Euah presently to die stood a long time in a quandarie inter precem mulieris praeceptum creatoris as Bernard speaketh betwixt his Wifes demaund and his Creators commaund at last thinking GODS word winde Iere. 17.15 resolued and did eate Thus Israel gibed and iested at Gods threatnings by his Prophets a ich debar Ichoua iabo na where is the word of the Lord let it come now Thus the Psalmist inferreth the prophane abuses of Gods mercie Quomodo sciuit Deus Psal 73.11 Est scientia in excelso i. How came God to the knowledge of this Is there knowledge in him aboue And this contempt of Gods iudgements thundered out of his word and this abuse of Gods forbearance in not destroying stroying it was that crie which pearced the heauens from Sodome Now then to dash the mirth of Mercy-men which are the merry-men of the world and to tell them what they are to hold vnto for their presumption of mercy abuse of Gods patience and delay of repentance who though they liue neuer so dissolutely as though there were neither Heauen nor Hell God nor Diucll yet if they may haue but one houre to repent they aske no more they are safe and assure themselues of saluation if on their death-beds they haue but strength and libertie to breath out a poore peccaui and crie GOD mercie Vox Diaboli non hominis The voice of a Diuell not of a man Of all spirituall graces and giftes of God Repentance is the greatest which he daily offereth and when hee seeth both his mercie and repentance to bee skorned and grow in contempt that we still liue in sinne neuer leaue sinne vntill wee bee readie to die in sinne what mercie can such a wretch expect at his death who hath abused Gods mercie all his life And what kinde of repentance call ye that when if hee might haue liued anie longer would neuer haue dreamed of repentance Exed 16.28 It falleth out with Gods mercie as with Manna which God commaunded to be gathered early in the morning and reserued too long became corrupt So the true and heauenly Manna the Mercie of God it is sweetest when it is gathered and apprehended in the golden morning of a mans youth but when it is sought in the euening Eccle. 12.1 in a mans dotage and at a mans death when a man is weakest and not able to employ either hand eye eare or tongue Psal 135.17 like an Idole O this is a dangerous gathering of Manna and an vnseasonable seeking of mercy and to such Augustine giueth a cold comfort Maledictus qui offert florem iuuentutis suae Diabolo faecem senectutis Deo reseruat i. Cursed is he who offereth the prime of his youth to the Diuell and reserueth the corrupt dregs of his ould age for God Gregory vpon the watches mentioned inthe Gospell saith Matth. 24.25 that there bee three watches in a mans whole life wherein it behoueth him to bee carefull and as a wakefull and warie watch-man to keepe his watch The first is Childhood the second Youth and the last Olde age So that he which remissely passeth ouer his Childhood let him be more carefull of his watch in Youth and if he passe his Youth ouer his head dissolutely let him in any case looke to his last watch of Olde age Nam quos diù vt conuertantur tolerat non conuersos duriùs damnat i. Those whom God suffereth long in hope of their conuersion hee condemneth more grieuously not being conuerted And therefore the holy Ghost giueth a short day Hodiè si vocem eius audierîtis Psal 95.7 To day if ye will heare his voice This is the cause why many and most rich men make bad and vncomfortable ends and die so disquietly Luke 2.29 Gen. 49.33 that with olde Simeon they depart not in peace and with Iacob they plucke not their feete vp into the bed for that as Bion speaeth a dissolute life maketh a desperate end And surely for further veritie herein I could yet neuer obserue in my priuate experience which hath beene somewhat more then ordinarie in these cases that a worldly man the man of earth Psal 10.20 a morrow repenter or a mercymocker who in his life hath chiefely followed the world and the pleasures and proffits thereof euer made good end or desired to be dissolued but like Tantalus in hell Auido fugaces captantem ore cibos tortured not to taste of meate readie to fall in his mouth Such at their endes when they purposed to repent had no minde no ioy nor power to repent and when they presumed of mercy they perished in misery which the Wiseman in his obseruance complaineth of and lamenteth O Mors quà m amara est tui memoria homini pacificè viuenti in his Eccle. 41.1 quae sunt cius O Death how bitter is thy sting to a man that liueth securely in his substance So then for this point of delaying or rather decaying repentance and abuse of mercy I am of Bernards minde that among infinite delaiers hardly one is saued and of Hieromes opinion that such liuers seldome or neuer make a good ende Let then such as liue desperately without feare of iudgement and yet die presumptuous of mercy bee packing with this mittimus made by the prudent Counsellor Say not Eccle. 9.6 the mercy of the Lord is great hee shall put away the multitude of my sinnes For mercy and wrath make haste with him and his indignation shall rest vpon sinners and as it followeth in the seuenth verse Put not off from day to day for suddenly shall his wrath breake foorth and when thou art without care and secure thou shalt be destroied Let Sodomes destruction then become our instruction and let it be a fearefull Foelix quem faciunt vnto all those that feare not iudgements threatned abuse mercy offered and deferre repentance till the last cast Iulius Caesar
wound vs. Gen. 6. Thus did hee deale fatherly with the first world to whom he graunted aboue an hundred yeeres space for repentance whilst that Noah whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herauld or Preacher of righteousnesse was composing the Arke for securitie of the worlds remainder 2. Pet. 2.5 Thus dealt God with populous Niniuie and would not suffer sleepy-headed Ionas to rest Iona. 3.1 vntill he had proclaimed his embassage in the streetes Thus did the Messiah Christ shew himselfe a father to Ierusalem Mat. 23.37 who would often haue gathered them together and saued them but they would nor Yea thus long did God forbeare the Citie of Sodom and daily forewarned them by rightcous Lot 2. Pet. 2.7 whose soule was continually grieued at their vncleanenes and duly presaged their ouerthrow It is memorable of Bias a Iudge of Greece that he neuer gaue sentence of death vpon any on the bench but hee sorrowed and shed teares And such a tender-harted Iudge is God himselfe in punishing sinners as that nothing grieueth him more then to condemne a sinner or to cast away a man by death which the Prophet considering saide God punisheth not with his heart Lanent 3.32 And the Wiseman laieth forth Gods vnwillingnesse to correct as plainely Sapient 12.12 Thou chastnest them measurably that goe wrong and warnest them by putting them in rememberance of the thing wherein they haue offended that leauing wickednesse they may beleeue in thee The sweetest lesson 2. Sam. 23.1 that euer Dauid Israels sweet Singer either felt or sung at any time voluntary on his Harpe and ten-stringed instrument Psal 16.15.103.8 it was of Gods mercy all his descant was of Gods patience and the foote and burthen of all his Psalmes is nothig else but of Gods long-suffering the kindenesse of the Lord his mercy is ouer all his workes and the mercy of the Lord endureth for euer Yea further to shew you how loath and vnwilling God is in punishing sinne the Prophet resembleth the Lord to an Archer Psal 7.12 which bendeth his bow vnlocketh his quiuer and rubbeth beth his shafts before hee shoot And to a man of warre which stretcheth himselfe flourisheth with his weapons trauazeth his ground and whetteth his sword before he strike Theodosius the Emperour was so mercifull as that hee alwaies gaue tenne daies liberty to the enemy for deliberation before hee would shew anie extremitie And as kind a Captaine was he who in besieging any City first vsed to display a white ensigne next day a blacke banner and at last if they would not yeeld red colours in signe of blood fire and sword O Blessed beloued and Christian Citizens farre more pittifull is the Lord of hoasts towards sinners long suffering great in mercy and repenting for euill Icel 2.13 as the Prophet speaketh and Hee is the God of Peace and not of dissention 1. Cor. 14.33 and such is his lenitie in iudgement as hee is loth to plucke his hand out of his bosome first offring composition and a peaceable truce to the sinfull and alwaies soundeth a friendly parlee of mercy before his fearefull alarum of iudgement and hence the Apostle truely calleth him The God of patience and consolation Rom. 15.5 Cant. 1.3 Hugo vpon these words Trahe me Draw mee saith That God draweth men vnto himselfe Aut terrendo minis caedendo flagellis aut blandiendo beneficijs i Either by terrifying vs by menaces â—ourging vs by iudgements or wooing vs by benefits so that GOD neglecteth no oportunitie and vseth all meanes possible to reclaime sinners and to winsoules And herewith he sometimes vpbraided I srael 〈◊〉 11.4 I led them with cords of a man Zach. 11.7 euen with bonds of loue The Prophet Zacharie in laying forth Gods delay in execution of his iudgements secondeth him whether the Prophet bringeth in God in the person habit shape of a Shepheard which leadeth his flocke with two seuerall staues of sundry names and diuers properties Nognam and Chobelim iucunditatem dissipantes and as our translation hath it Bewty and Bonds So that Gods chiefe staffe is Bewty enamuled with rich iewels of mercie and set with pretious pearles of blessings Num. 17.8 fairer then Aarons rodde flourishing with blossomes and loaden with ripe almonds And this sheepehooke God first holdeth vp in signe of mercy and fauour and pitie towards sinners and heereunto alludeth the Kingly Prophet and Propheticall Sheepheard Psal 80.1 Pascens I sraelausculta ducens tanquam pecus Ioseph Thou which feedest Israel heare leading Ioseph as a Sheepe Now when this staffe of Beauty beares no sway nor that we will not be ruled by this goulden Scepter of Beauty then God breaketh it in his furie as Moses did the Tables of stone Exed 32.19 and betaketh him to his other staffe Bondes and this is grieuous It is a fearefull thing to fall into the hands of the Lord. Heb. 10.31 And all this is nothing else but to manifest how God delighteth in mercy and how loth hee is at all times to execute iudgement Thus God heere dealt with Sodom who would not in any wise destroy it if among manie thousands hee coulde haue had but his tithe ten righteous persons I will not destroy it for tens sake But what shall I stand to display the patience longanimitie and suffering forbearance of the Lord towards the first age Niniuy Ierusalem or Sodom Haue these places tasted and seene the goodnes of the Lord aboue all others Shall wee with the hartburning Israelites murmure and complaine Exed 17.7 Num Dominus in medio an non Haue not wee tasted nay haue not we surfeited of the Lords mercie and long suffering O blessed beloued and Christian Citizens euen this our Israel wherein we liue this Canaan which we inhabit God in his patience and compassion hath had as vigilant an eye ouer it Deut. 11.12 as euer he had ouer the holy land from the beginning of the yeare vnto the end thereof and in respect of that fauourable aspect wherewith God hath alwaies beheld and vpheld this Land and this people I may say of it as Syluius doth of Rhodes Semper in sole sita est Rhodos The glorious sunne-shine of Gods loue the comfortable beames of his blessings and the forceaâ—â—e reflection of his mercies haue continually beene transplendent through this region and haue ouershadowed this land as the Cherubins the Mercy-seate as with this Iland Exed 25.28 Psal 147 2â— Hee hath not dealt so with euery nation Nay euen this new Hierusalem this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole world Lament 1.1 great among Nations and Princesse among Prouinces no place more then this Citie hath in all treasons conspiracies insurrections plagues and other iudgements beene so much forborne gently forewarned and measurably punished that when the Lord God had as iust a quarrell against it as euer hee had against
and how small a number there is in Gods Church predestinated to saluation when I thinke that the huge Monarchy of Sathan farre exceedes the little Aristocratie of God how at the last day Hell shall be thrunged and crowded full of repronates and heauen empty in comparison and few faued So long am I bound hand and foote from sinning and sinne all this while hath no power to raigne in my morniall body and this was the heauenly vow and diuine meditation of Anselmus Si hinepeccatum illina infernum habereus ac vni corum necessriò immergi deberem priùs me in infernum demergerem antequam peccatum committerem If saith he Hell were on one side and Sinne on the other and that perforce I must into one of them I would first runne headlong into Hel before that I would meddle with sinne O sanctified soule O mortified breast how farre doe wee digresse from this reuerent aduertisment of this blessed Saint To temper all my speech by the time I will make my conclusion an exhorration drawne out of Christs Sermon concerning his second comming to iudgement Luke 17.34 wherein hee warneth vs to be watchfull and carefull and not secure or dissolute as in the daies of Noah For saith he two shall bee in one bed the one receiued the other left two in the field one receiued and his fellow forsaken And seeing at the comming of the Sonne of man in his glorie there shall bee a seperation Matt. 25.32 either on the right hand for sheepe or on the left hand for goates Let vs all I beseech you striue and endeauour to be numbred among those that shall bee receiued and that wee may be counted sheepe of the Lords hand and people of his pasture like Iacobs coloured sheepe Gen. 20 41. Cant. 1.7 let vs get vs forth by the tents of the shepheards First therefore as yee haue heard Blessed Beloued of the longanimity long-suffering and patience of the Lord in executing iudgement and punishing sinne in his forbearance of Sodome with which hee would in no wise haue dealt rigorously Let vs all bee warned heereby how wee abuse Gods goodnesse and clemency by praesumption of mercy delay of repentance and contempt of his menaces Let vs not despise the riches of his bountifulnesse Rom. 2.4 but know that the bountifulnesse of God leadeth thee to repentance Secondly in Abraham who became an humble suter to God for Sodome Let vs as the children of Abraham when wee see our brethren sunke in sinne loose in life and that they haue sold themselues to worke wickednesse as it was said of Achab Let vs sorrow for them 1. King 21. pray to God for them and vse all meanes to conuert them and let vs with the mercifull father make merry at the returne of our prodigall brother Luke 16.10 and with the blessed Angels reioyce at the conuersion of a sinner Lastly in that the whole Citie of Sodome was stalled with tenne good men and could not yeeld them to God let populous Cities and great places make sure that there may alwaies bee found among them a righteous Lot and aboue the number of tenne yea rather tenne thousand recorded in the writing of the house of Israel And let priuate families and euerie houshold take heede that when the Lord shall come at his generall visitation through our streetes and passe along by our houses that then the postes of our dores bee sound sprinkled with the blood of the â—ambe that so God may stalke vs and that the plague of destruction may passe ouer our heads Yea let vs all with faithfull Rahab display out of our windowes a redde carnation ribbin died in the blood of Iesus Christ that God may thereby know vs and haue mercy on vs at his comming to dissolue the World That then wee may bee taken vp from the tents of Keder and out of this vale of miserie to bee infranchized Cittizens in the holie Citie of new and true Ierusalem where as Augustine speaketh the King is verity Law is Charity Dignity is Aequitie Peace Felicity Life aeternity Graunt deare Father wee beseech thee these and 〈◊〉 other things necessary both for our bodies and soules in this life and the next euen for thy Sonne Iesus Christ his sake our Sauiour to whom with thee and the holy Ghost in Trinitie bee all power praise glory thanksgiuing and dominion in vnity now and for euer Amen FINIS