2 Peter 2:8

IT is an apparant argument of an ungracious man, that he can with unmoved patience beare the dishonours of God. Hot yron cannot chuse but hisse, when cold water is poured upon it; nor a good man but vexe at open wickednesse I know there be some will sooner fight in their Mistresses quarrell, than in their Makers: fiery against their owne disgraces, coole and remisse in the cause of Christ, as if it were quite unconcerning them. There is no love without zeale as there can be no heate without fire. Cant. 8.6. Love is strong as death, Ielousie cruell 〈…〉 grave. Take death at the strongest, Christs love to us was stronger; but 〈…〉 abuse it, that love growes jealous, and that jealousie growes cruell, cruell as the grave. Our love to him must have the same nature, though it faile of the same measure: that which dishonours him, must vexe our soules. Entire love will not suffer it selfe to be adulterated. Num. 5.15. No Oile nor frankincense might come into the Iealousie offering, because it brings iniquitie to remembrance. The ground of Ielousie is love tending unto hate upon a just suspition of a just cause: there is no competition with Christ to be admitted. Lot loved God, therefore was zealous of his glory, zealous therefore reproved his offenders, reproving he found no amendment, [therefore] vexed his owne soule. Let him be righteous, if he had not dwelt among them , there had beene no vexation? let him dwell among them, if he had not beene righteous, no trouble: let him be righteous, and dwell among them, if they had not beene wicked, no offence. Be he righteous, and among them, and they wicked, yet if he had not seene and heard their evill deeds, yet he had beene free. Yea, grant all these sinister concurrences, if their sins had been few and not frequent, his vexation had beene lesse. But lay all these together; a good man, among the ungodly, seeing their workes, and the unlawfulnesse of them, and the continuance of that unlawfulnesse; he must needs be vexed, and that vexation be of the same extent and duration as was the cause; their ungodlinesse, from day to day.

The generall parts of the Text are two; the Incentives or kindlers, [and the] fire it selfe. The incentives are set downe by foure degrees. 1. Causall or radicall, He being righteous. 2. Occasionall, Dwelling among them. 3. Objectuall, their unlawfull deeds. 4. Organical or instrumentall, In seeing and hearing. For the fire it selfe consider. 1. The property, it is fervent against unrighteousnesse. 2. The sincerity, it workes inwardly, moves the soule. 3. The rarity, but one among thousands thus vexed. 4. The constancie, from day to day. It is not coole, not counterfeit, not common, not mutable.

1 He being righteous.] As in naturall things, Simile non agit contra simile, fire fights not against fire, but against water. So in morall things, Innocens non agit contra innocentem, one good man doth not persecute another. If either the Sodomites had bin righteous with Lot, or Lot unrighteous with them, here had beene no contention. Wolfe and Wolfe can agree, Lambe and Lambe fall not out; but who can reconcile the Wolfe to the Lambe? That good man who was eyes to the blind, and feet to the lame, yet Iob. 29.17. brake the teeth of the ungodly. Faith is the ground of zeale: faith is from Christ, love from faith, zeale from love: nor can faith be discerned without love, nor love without zeale. Intellectus est prior [potentiâ] quàm voluntas: Heb. 11.1. Faith is first, as the foundation before the building, the evidence before the possession. That which made Lot righteous in Christ, made him zealous for Christ. When the weather is hot, every man opens his mouth: when it is cold, he shuts it, till his teeth chatter againe. Where is righteousnesse, there is heate, where is heate, men will quest and open: I beleeved, therefore I spake. But where is no heate, there is an unperfect sound, a chattering of the teeth as if men were afraid to speake.

Righteousnesse, which is the life of the soule, is discerned as the life of the body; by motion, heate, and feeling. If the dishonours of God doe not runne like goads and poniards to our heart, we are all dead flesh: if his glory doe not lift us up with joy, there is no heate in us. Antigonus his sonne being grievously sick, and none perceiving the cause; when his mother in law entred the chamber, his eyes began to quicken, his bloud to rise, and pulse to beate extraordinarily: whereby the Physicians understood the cause to bee the unnaturall love of his mother. As in that vicious love, so in true holy affection to God, the very mention of his name will make our pulse beate, our hearts incontainable of joy or sorrow; our love cannot be suppressed. Good bloud will never belye it selfe; well-borne children are touched to the quick with the injuries of their Parents: not thus to be moved, is to confesse our selves bastards. This point will fall heavy on some, when it comes to be concluded: that where is no zeale, there can bee no righteousnesse.

2 Dwelling among them.] One reason why God suffers evill men, is to try the good: Vertue is more glorious being set off with vice. Beauty were lesse admirable, if there were no deformity. Some Canaanites are reserved to make tryall of Israels constancie. 1 Cor. 11.19. There must be Sects, that the approved may be knowne. They are the best Lilies that thrive amongst thornes. To be temperate in Ilands, sober among Germans, chast in Sodome; this is the praise. Divers have stood with filthy shooes on holy ground; but to stand on filthy ground with holy shooes, here is proofe. It is peculiar to heaven, to have never a bad neighbour: only that immortall kingdome hath the priviledge of never being tempted. This world is for triall, that to come, for reward. The solitary man knowes not himselfe: he thinkes himselfe good, because he hath no meanes to be bad. Let him refraine sin yet it is Laus parva, quia laus parvi. He that overcomes the solicitation to evill, Bern. holds his vertue in assurance. If I can be patient among my offensive neighbours, chast among the lascivious, sober among Epicures, modest among impudent railers, just among defrauders, faithfull to the Church among the common and exemplary spoilers of it; this argument is of force. The Souldier can keepe his station till he be assaulted. When tentation oppresseth, and lust rebelleth, as when a a mans horse curvets, then let him sit fast. When blustring stormes of persecution shall make a man gird the garment of his religon closer about him; this approves him. True zeale, like fire in a frost, is the hotter for opposition.

Among them that hate righteousnesse, and him for it: that say of good living as Festus did of great learning; Act. 26.24. It makes a man mad. They cannot know another to be sober, that are mad themselves. As old men answer the young; you thinke us fooles but we know you are not wise. So answer we these, you thinke us mad that are so hot against sins; but we know you mad that are so cold for your soules. Achish and his Courtiers thought David mad, yet he was the wisest man among them. It is not a Nicodemus that the world takes notice of, but a Peter; [Thou wert] with him in Galile; they will put him to it.

Among them that thought Lot to be the only man that molested them. Ahab can charge Elias with this, Act. 24.5. and Tertullus Paul. The mutinies and up-rores of the world were fathered upon the Christians in the Primitive times: as the Popish traitors decreed to blow up a State, and then to lay it upon the Puritans in these latter dayes. There can be no crosse or judgement in Sodome, but Lot is the man that brings it. Yet in all sense he that does but defend himselfe, is not the author of strife. Though the true man strike some blowes, yet the theefe is he that begins the fray.

Among them that thought Lot a proud and imperious fellow; as Eliah censured David, Gen. 19.9. I know the pride of thy heart. There is no goodnesse in man, but such will ascribe it to vaine glory. This opinion of others is derived from a [consciousnesse] of themselves; that would not doe one good deed, but to be highly applauded for it. Therefore would not the rich man perhaps helpe Lazarus, because he feared that as Lazarus died, so his good turne should dye with him. Nor the Levite succour the wounded man, Luk. 1•. because it was not in popular view. The Pharisies did all to bee seene: now that distressed man was out of the way, no body to looke on.

Among them that thought him a foole for his labour. Tell us of our facts, as if they were faults? Doe not all thus? You onely against it? Alas, it is but one Doctors opinion. That which the world cals policie, eats up true wisdome their discretion and moderate staidnesse devoures all true honesty. O say they, Eccl. 7.16. Be not righteous over much. But of that extremity there is in these times no feare, it is now short shooting that loseth the game. You have scarce one that exceeds for ten thousand that fault in the defect: and it is better to have our broth boile over, than be raw: rather goe in furres than naked. Liberality feares and [flyes] covetousnesse, rather than prodigality: truth is more suspicious of false-hood, than of vaine-glory: zeale is more cautelous of coldnesse, than of heate: is more afraid lest the fire should goe out, than endanger the chimney.

Among them that thought him exorbitant, 1 Pet. 4.4. because he walked not after their rule. Often do we heare remisse professors strive to choake all forward holinesse, by commending the golden meane. A cunning discouragement, the devils sophistrie! Whereas the meane of vertue is betwixt two kindes, not betwixt two degrees. It is a meane grace that loves a meane degree of grace. Yet is this the [staffe] with which the world beats all that be better than themselves. What, will you be singular? walke alone? But were not the Apostles singular in their walking? m A spectacle to the world: did not Christ call for this singularity? n What singular thing doe ye? You that are Gods peculiar people, will ye do no peculiar thing? Ye that are separate from the world, will you keepe the worlds rode? Shall Lot leave his righteousnesse, for such an imputation of singularity? Must the name of a Puritane dishearten us from the service of God? Saint Paul said in his Apologie; o By that which they call heresie, so worship I the God of my Fathers: and by that which profane ones call puritanisme, which is indeed zealous devotion; so let my heart desire to serve IESUS CHRIST.

Among them that hated the truth, and loved the Mic. 2.11. prophecie of wine, and strong drinke. Such a man may live in quiet: if Lot had spoke peace to Sodome, and not the truth, they had brooked him well enough. It is truth that breeds hatred among bad neighbours. Ioh. 16.7. Neverthelesse I tell you the truth; though it breed sorrow or anger, or malice in your hearts, yet veritatem dico. I know that in these dayes to speake the truth, is to be censured of indiscretion: the world thinkes us children or fooles to hazard our selves by speaking the truth. Yet we will not square our positions to their dispositions, nor forbeare to tell what they are loth to heare. Indeed, you will heare the truth, if there be no Nihilominus, neverthelesse; if it concerne you not. But saith Christ, Expedit vobis, better lose your favours than your soules: and Expedit nobis, to discharge our consciences from a burden of bloud. They that flatter you, are your deadliest enemies; that either in furthering sin, or in smothering sin, spill your dearest lives.

Among these bad men dwelt this good Lot, and still hee was righteous. Neither their exemplary life, nor popular exposition, nor powerfull terrors, could turne his feete out of the paths of goodnesse. It is likely, they endevoured to win him to them, either by rewards or menaces. But as when Capellus tempted [Fabricius], the first day with an Elephant, so huge and monstrous a beast as before he had not seene: the next day with money and promises of honour: he answered, I feare not thy force, and I am too wise for thy fraud: so Lot could be corrupted with neither. But now, if hee could be holy among wicked, a Saint among sinners; how is it that wee are evill among the good, sinners among Saints? Hee could be hot when all the rest were cold, and shall we be cold when many are hot? He was righteous in the midst of irreligion, we in the midst of true religion are unrighteous. We have no interdictions of pietie; may be some snuffers to qualifie our zeale, and make it burne brighter; no extinguishers to put it out. It is not forbidden us to serve God with all our heat, with all our heart. If there be some lasie professors, divert we our eyes from them to the gracious examples of righteousnesse. Complaine we of trouble? There is no age that alwaies suffered good men to live in quiet. As Saint Augustine said of persecution; Inventus est ignis, qui unum ditet, alterum damnificet, utrumque probet. Were we frighted with the Spanish Inquisition, wearied with the Turkish imposition, somewhat might be pleaded for our remissenesse. But he is a bad swimmer that cannot move on with the current. The Gospell calls us, grace invites us, good examples helpe us, what is now left to excuse us, if we be not righteous?

Their unlawfull deeds.] Sinne is the object or matter of a Saints vexation. It is the attribute which God gives himselfe, Exod. 34.14. Ego Deus zelotes, I am a Iealous God. Now when we ascribe any humane affections to God, we must separate them from all imperfections whatsoever. A man may be jelous not out of love, or without just cause, God cannot be so. The ground of his Ielousie is love, the cause of his Ielousie, our unfaithfulnesse to him. We cannot be jelous of God, because his love is infinite, and we need feare no partners. Act. 26.29. Paul wished this happinesse to all his hearers. Gods love hath roome enough, beyond all measure and comprehension, nor is it diminished by being communicated. How many millions soever the Lord loves, he loves thee and me never the lesse. But mans love to God is so pent and narrow, and the bed of affection so little; that if we admit a partner, he hath cause to be jelous: anothers gaine is his losse. There is an obligation of love betweene the husband and the wife: when he conceives likely-hood of any breach, he growes jelous. Love is the ground, and suspition the cause. If no love, no suspition; if no suspition, no jelousie. This is mans torment and racke; nor can the strongest barres enclosing her, ease his pangs. Knowledge is the only cure of Ielousie: there is more miserie in doubting her false, than in proving her so. The remedie of knowne evills is patience; but for doubted evills there is no physicke. This sparke once kindled will never die, nor can time, that dull and tardy Physitian helpe it; nor can the strictest observance satisfie it. This is the Iealous mans misery: he may prove his wife false, he can never prove her true. The anguish of this affliction is more or lesse according to his affection.

Thus hath the soule of man plighted her faith to God, and by vertue of that contract, is called his Spouse. If she forsake his holy bed, and run after other lovers, he growes jealous: not by way of suspicion or doubt, because he knows the heart and most secret motions: but because his honour shall not be given to another. Thus he is Zach. 1.14. Iealous over Ierusalem; and if she prostitute her betrothed love, he disclaimes her for Hos. 2.2. his wife: and when he quite gives her over, and ceaseth to be an husband, then Ezek. 16.2. he will no more be jealous, as a man divorceth himselfe from a wanton wife, Cant. 8.6. As the primary nature of God is to be loving, so it is the nature of that love on just cause to be jealous, and the nature of that jealousie to be cruell, cruell as the grave; if before the grave swallow us, repentance doe not help us. God is so jealous in the decalogue, that he wil not set any creature in the same table of the law with himselfe. There shall stand neither father nor mother, King nor Caesar, Saint nor Angell, in the same table with God. If wee take our lusts into a resolute competition with him, Zeph. 1.18. Nah. 1.2. his jealousie will burne like fire against us.

Now that which grieveth God, should also vex us: this hath tried the zeale of the Saints. Exod. 32.19. So was Moses vexed: the idolatry of man made him breake the tables of God. 1 Kin. 19.14. So Elias; he durst confront a King, and reprove an idolatrous kingdome. Samuel hewes Agag in peeces, Hezekiah rends his clothes at blasphemy, 1 Mac. 2.24. Mattathias sacrifices the sacrificer on his owne superstitious altar. It grieved Pauls heart at Athens, to see the towne so given to idolatry. Phineas wife heard at once of her father in lawes death, of her husbands with many others; yet did not all this so afflict her as that the Arke was taken by infidels. It is of this alone she speakes dying: 1 Sam. 4.22. The glory is departed from Israel, for the Arke of God is taken. We are no Lots, if not vexed with the worlds unlawfull deeds. All Israel saw the boldnesse of Zimri, Num. 25. in bringing a whore so palpably to his Tent: but their hearts were so full of griefe, and their eyes of teares, for their bleeding brethren, that they had no roome for indignation. Phineas looked on too, but with other affections. Zimri seemed to him as one that defied the Lord, and flowted the peoples sorrow: that while they were wringing their hands, and beating their brests, he would be dallying with his mistresse. His heart boiles with a desire of holy revenge: his hand was used to a Censor, but now it shall mannage a Iavelin: and with one stroke he joynes those two bodies in their death, which were joyned in their sinne: and in the heate and height of their lust, makes a new way for their soules to their owne place. As they were more beasts than any that ever he sacrificed, so their slaughter was the best sacrifice that ever he offered. He doth not stand casting of doubts, who am I to doe this? I am a Priest, my office is all for peace and mercy: it is for me to sacrifice for the people, not to sacrifice any of the people: my place is to appease Gods anger against them, not to revenge Gods anger upon them: to desire the conversion, not to worke the confusion of a sinner. Is not one a Prince in Israel, the other a Princesse of Midian, and can the death of two such persons be so put up? Or if it be safe and fit, why doth my Vncle Moses rather shed his owne teares, than their bloud? I will even be sorry with the rest, and let them revenge whom it concerneth. No, this holy fire of zeale hath quite consumed all the drosse of such deliberation: he holds this execution to be both his duty and his glory. How doth God love this heate in all the carriages of his servants? and if it ever do transport them too far, yet he will rather pardon erring fervency, than luke-warme indifferency. And to shew that it pleased him, he presently frees Israel from the plague, and entailes the Priesthood to himselfe and his posterity for it.

But this holy disposition is not to be found in many. Will you know what vexeth ? We thinke our selves wronged, and know not how to be revenged; this [vexeth] us. If God doe not answer us with raine or faire weather, as we would have it; this vexeth us. The better estate of our neighbour, as if anothers preferment were our ruine: the crossing of our unnaturall desires, if we cannot have our owne wills: the interdiction of our lusts by a superior Law: these things vexe us. Sen. Volunt [homines] ita praeceptum esse ut vivunt, non ita vivere ut praeceptum est. Men would have the law according to their lives, not their lives according to the Law. If the [Vsurers] interest comes not in the same pace that his covetous heart prompts it; this vexeth him. To be told that sacriledge is a sinne, that our contentions be carnall, that while we maintaine strife with our brethren, we have no peace with God; this vexeth us. Private inconveniences take up our vexation, not Gods losse. But you will be angry without sin, be angry at sin; not with your brother, but with his and your owne faults. When you see Gods name dishonoured, his service [prophaned], his good Spirit resisted, and the Church or familie that is named in heaven and earth, wounded; let this vexe you. Be vexed at them that are vexed at God himselfe on every slight occasion: that if their mouthes be not filled with laughter and their bellies with delicates, are ready to breake forth into termes of undutifulnesse, Mala. 3.14. What profit is there in serving of God? But let the zeale of Lot be a coale to kindle this dead age; so may this Text be as profitable, as it is convenient for these times. If those Angels were sent againe to survey the earth, what other newes or observation of their travell would they returne, but that Zach. 1.11. all the earth setteth still, and are at rest: all are either cold or but luke-warme. Not only those frozen in paganisme out of the Churches pale: but even the most within the Tropickes of Christianitie have just so much and so little heate, as to thinke they have enough and need no more. This end of the world being like the period of Davids life, so old, so cold, that no clothes were enough to keepe heate in him. Our spirituall state and condition is like our countreys site and position, betweene the torrid and frigid zones, neither hot nor cold. If Lots example may but warne us and warme us, to bee enflamed with the love of GOD, and hatred of sinne; where my labour ends, your comfort shall begin, and the fruit of both continue for ever.

In seeing and hearing.] The eye and eare are those speciall doores, that let into the heart it’s comfort or torment. We are not sensible either of the mischiefes or pleasures, which we neither heare nor see. Sodome might have continued sinfull without Lots disturbance, if their sin had not beene exposed to his sight and sense. His soule had beene quiet enough within him, if suspition had not begot mistrust, nor experience a manifest proofe of Gods dishonour. His eyes and eares were the unwilling witnesses of their impietie, which he neither would see, nor yet could looke off. No man delights to looke upon ulcers, unlesse animo medendi: nor to heare the barking of dogges, howling of Wolves, and schriechings of owles; such is the noise of oathes and blasphemies; but Invito corde, with necessitie and detestation. There are many things which a good eare would not heare; as his servant cursing him: nor a good eye looke upon: Modò non videam, Eccl. 7.21. saies Hagar of her child; let me not see the death of my sonne. Gen. 21.16. As the blind Bishop answered Iulian, taxing Christ of impotencie, that he could not open the eyes of his servant; I am glad that I want eyes to see thee the monster of men. Such was Lots [un-] happinesse, that he must see and heare their wickednesse. From this instrumental meanes of his vexation we may observe diverse things.

The sight of sinne makes a man either sad or guilty; if we see it, and be not sorrowfull, we are sinfull. If Lot had not now beene vexed at them, God had beene vexed at him: on such a cause not to bee angry, had angred heaven. Ely heard of his sonnes impietie doubtlesse with griefe enough, but not with anger enough: therefore he is punished with hearing of their destruction, that was too remisse in hearing of their transgression. It is unhappy to make anothers sinne become our owne, by a fond indulgence: he that sees evill without dislike, does not see it without fault. They are not true hearted that stand by without drawing their weapons, Iudg. 5.23. against the notorious oppugner of holinesse. k Meroz is cursed by the Angell, because they came not forth to helpe the Lord in the day of battaile. They saw the armies, and heard the drummes of those proud adversaries, gave the [looke] on, tooke part with neither: they fought not against God, yet because they did not fight for God, they are cursed.

Such are dough-bak’d christians, too clammy for the stomach of God whom he hath borne long, yet but wamblingly. Shall we heare blasphemie, see uncleannesse, and hold our peace? will the LORD digest us in such a temper while the fields and tap-houses beguile the Temples; curses are offered up 〈…〉 of prayers, vaine expences for almes; and we see this, are not our soules grieved while men pray as if they were a sleepe, and heare Sermons as dead men doe their funeralls; it would make a man sicke to see God thus worshipped. But alas, how doe men rage at those that find fault with others, or endevour to be good [them] selves? Let a sparkle of fervent devotion breake out in a familie, all the neighbours are up in clamours; as when the bells ring disorderly, every man is ready with his bucket to quench the fire. Disgraced they must be for Puritans, [but only] by Laodiceans. Indifferencie strives to dash zeale out of countenance. But 〈…〉 heare and see evill, and dare not reprove it, cannot amend it, yet let us grieve [for it], that we be not guilty of it.

The most offensive sins are such as be objected to sight and hearing. There is a sin that does only furere in orbe suo, is mad within doores, without admitting any witnesse but the inevitable ones, God and their own conscience. But sins that are secret to man, we leave to him to whom all things are open: they be only knowne evills that vexe the righteous. When all Israel rings of the lewdnesse of Eli’s sons, it is high time for their father to begrieved. Spirituall and internall sins may be majoris culpae, corporall and outward be majoris infamiae. Take an instance while God was angry, all Israell grieved, the heads hanged, the people plagued, a Prince dares brave GOD and them all in that sinne, which hee saw so grievously punished before his eyes. Here was fornication, a nodious crime; and that of an Israelite, whose name imports holinesse: and that of a vertuous Prince whose actions are so many rules to others: and that with a Midianite woman, with whom it had beene unlawfull for him to marry; this in the face of Moses governing, of all Israel mourning; even while they were yet bleeding and weeping for the same offence; how monstrous was this impudence? But because he was a Prince, he thought he might sin by priviledge; who dares controll me? His noblenesse sets him above the reach of Iustice: it is easie for the greatnesse of authoritie, to beare out the smalenesse of pietie. Commonly the sinners of the mighty are mighty sins; therfore their destruction is made answerable to their presumption; and their vengeance so much the greater as was their conceit of impunitie.

In this example we read the sins of the world; blasphemie is audible, drunkennesse visible, oppression sensible: we heare them, see them, feele them: there is no gall of zeale in our soules if we be not vexed. How can we not be ashamed of them, that are not ashamed of themselves? A wicked man thinkes he may live out of danger of the Law, if either he have a great man to his friend, or have not a great man to his enemie. Pride would be out of request at home, if notice were not taken of it aboad. While sin hides it selfe in corners, there is some hope: if there be shame, there is possibilitie of grace. But when it dares once look upon the Sunne, send chalenges to authoritie, defie heaven and earth; the ulcer is desperate, the member fitter to be cut off than lanced.

He did not see and not see, heare and not heare. Connivence at ranke impietie is bad in all men, intolerable in some: such are the Ministers of either Gospell or Iustice. For Preachers, if they winke, the Wolfe may prey on the Lambe cold Preachers make bold sinners. But we have cause to tremble when we consider, that God will in some sort reckon with us for the religion of our people. Let there be fire in our lips to consume the drosse of vices that are fallen into the sinke of our times. When the whole Citie is secure, Ezek. 9. it is our parts to mourne for their abominations. The evils, the devils of these dayes will not out but by frequent preaching, and fervent praying. Shall wee bee mutes in the midst of so many raging consonants? not as lowd for God, as they for Baal, for Antichrist? We see wickednesse, we heare it: O let us pray it downe, let us peach it downe, out-face it, out-live it. Let us be within and without Preachers: the weights of the Sanctuary by the law, were to be double to those of common use. [Melior] sanctus idiota, quàm doctus nebulo. How gracious be their feete, Aug. not only their lips that bring the Gospell! Because their feet must walke in the way which they [prescribe]. It is good life that must accompany doctrine, as lightning doth thunder. Fire in the preaching does well, but water in the Preacher to quench it by example does ill. Infirmities are in all, but ranke and resolute sinnes become not those that finde fault with the like in others. In all respects, and by all meanes, let us make it appeare, that Gods glory is our onely scope; therefore we dare not but rebuke sinne, as men preferring the winning of soules before the winning of the world.

Connivence is yet worse in Magistrates: we can but reprove it, they must correct it; and open wickednesse is too stubborne to be chidden out of countenance; it is well, if sharpe whipping can reforme it. No scarlet robe so well becomes a magistrate, as one made of zeale. Bee wise yee Iudges, yea also, be just ye iudges: some are so wise that they dare not be just; nor punish lesse offenders, for feare lest great offenders should punish them. I know there is a wisdome required to distinguish of offences; and true Christianity takes no delight in bloud. If Magistrates were onely to kill, the divell might have beene put in sole Commissioner. It is a breach of Iustice not to proportion the punishment to the crime: for theft, rapine, adultery, sacriledge, to say no more with 1 Sam. 2.23. Eli, but why doe yee so? This is true connivence; to shave the head that deserves cutting off. A weake purgation doth but stirre the proud and tough humours, and anger them, not drive them out. To whip one for murther, or to burne treason in the hand, or to lay pecuniary mulct upon Incest; is in effect to patronize evill, not to punish it. Bare proofes doe but encourage wickednesse, and make it thinke it selfe as easie as is the censure. Like vehement showers to a ripe field, which onely lay the corne that is ready and worthy of a sickle.

Exod. 32.27. Moses did put the Idolaters to the sword: it was his mercy that made him thus cruell: all Israel might have cursed him if some had not smarted by him. Do not our Magistrates heare and see idolatry, blasphemy, sacriledge, profanation of Sabbaths? are there not lawes for castigation? why then be these impieties suffered in the face of heaven? Doth not want of execution make all lawes like great bels without clappers? The Magistrates sword should not be like a childs dagger rivetted in the sheath: a sword, saith Paul, not borne in vaine. When they punish malefactors, they are said to Exod. 32.29. Consecrate their hands to God. The judges countenance should be Prov. 25.23. Like a Northerne wind, to dispell the fogs of sinne. The kings of the earth are charged Rev. 18.6. to render double to the bloudy strumpet of Rome: why then doe her Locusts encrease and multiply? God grant our too much pity never undoe our selves. There are two speciall causes of this connivence in subordinate magistates; cowardice and covetousnesse.

Cowardice and timorousnesse is a quality too base for eminence. Neh. 6.11. Should such a man as I flee? Saith Nehemiah. It is the want of courage that betrayes the truth; while men are more carefull of their owne quiet, than of Gods glory. Solomons Throne had carved Lions; not Foxes, Apes, nor Wolves: no toyish, petulant, deceitfull or ravenous things; but majestick Lions: no dastard feare is admitted to that seate. Magistrates have iron Gantlets, and need not feare children blowes. Moses seeing the sin commands them to punish one another, and they doe it: None replies; he is but one, we are many: we may more easily destroy him, than he can destroy our God. Aaron durst not resist us in making it, and shall he withstand our keeping it? Not so, God hath set such gracious characters of majestie in the brow of authority, that guiltinesse dares not looke it in the face. They stoope to the basest and bloudiest revenge he should impose. Sin is so conscious of it selfe, that when it is brought forth to triall, palenesse and feare shall betray the guilt, and it will rather seeke a hole, than a hold or fort. If [the fore-] horse in a teame be shie, the Carter fenceth his eyes on both sides, that he may leade the way fore-right without starting. Let the Magistrate rectifie his lookes, and onely bend them directly upon Iustice: a squint eye, cast upon persons, ill [be-] comes him. Let him looke no side-way, neither to the left hand for feare, nor to the right hand for favour.

Covetousnesse is a vice, which makes a man of place transgresse for a morsell of bread. Exod. 23.8. It blindes the eyes of the wise, much more of the foolish: of the righteous, much more of the covetous. When a malefactor shall give him so much gold for a Say, you saw me not; then as if he had the Iewes curse upon him: Mat. 13.14. hearing he will not heare, & seeing he will not perceive. Prov. 17.8. A gift is as a precious stone, [whithersoever] it turneth, it prospereth. A prosperous stone, as if he meant the Philosophers stone, so much in quest and request; a charme more powerfull that witches night-spell. The building of great houses keeping great houses, or rather leaving great Houses, and matching with great Houses, are too frequent [occasions] of unjustice. When a small office shall swell up a great estate, the world must needs swell bribery in it. The ambition to advance their owne house, blowes out their zeale to Gods house. Iob 29.14. Iob compares Iustice to a Cloake or Robe: a Cloake is; but the Cloake that hangs, like our Gallants, on one shoulder is quickly blowne off: a Robe it may be, but a loose one, some night-gowne, that is soone put of. Many say, they discharge a good conscience, and so they doe in some sense, they discharge it quite away. Iustice is called a Girdle, to girt all other vertues: but it them take heed lest it sag and bend to the side where the purse hangeth.

4 Sodomes sin was so much the more hainous to God, for offending man , and vexing the heart of his servant Lot. Iniquity then exceeds it selfe [when it] growes scandalous. Woe unto the world because of offences: when it is not enough for men to be bad themselves, but to raile at the good. If there be one in a company that abhors impious language, they will blaspheme on purpose to vex him. M•t. 18.6. They had better have sunke into the Ocean, bound to a Mill-stone. They whet their tongues like rasors, not onely to shave a man, but to cut his throate; but the Lord shall cut them out. Thus Popelings hisse like serpents at their mother; curse like Shimei, not only by word of mouth, but in their railing and lying Pamphlets. Many a good man may say. Psal. 69.12. I became the song of the drunkards. Aske the drinking-schooles, if no such doctrine of hell be heard there. While we play upon Davids harpe to ease their griefes, they cast their Speares and Iavelins to wound us. Eph. 4.31. What Paul bids Put from them, they delightfully call to them. Serpents not onely deafe to our charming, but turne their tailes to sting us.

Nor let the great ones, whose authority should punish these abuses, thinke to scape: there be often pasquils to cast aspersions on their noble names. When as honour is a curious parcell, guilt, laid on with Gods owne finger, which no lewd tongue may scandalously licke off. For us, our contempt is not enough, [un-] lesse it be chanted in rime. It is Iosephs party-colour’d coate, composed of all kinds of graces and blessings, that procures their hatred. Such is the worlds desperate policy, to vex them whom God hath blessed. But the Lord takes them into his speciall tuition; and if any shall hurt his Rev. 11 5. faithfull witnesses, there goes a fire out of their mouthes to devoure their enemies. Psal. 143 12. Destroy all them that afflict my soule, saith David: not that he would have it so, but because he knew it must be so. A man had better anger all the witches in the world, than one of the Saints: for God often forbeares offences against his own Majestie, when he plagueth offences against his little ones.

He that would not be vexed with evills, let him turne his eyes and eares another way: be not fond to be grieved; no man is bound to seeke his owne vexation. Therefore Nunc te melioribus offer; let us frequent their company, where in seeing and hearing we may reape comfort. But how shall we know them? They have not such markes, as Du Bartas describes Cain’s supposed horse: and he may deceive others, that cannot but deceive himselfe: yet the wise heart may discerne them. By the innocencie of their actions, sobrietie of their speeches, disesteeming gaine, coldnesse after pleasures, ardor in Gods cause; you may distinguish them; as by sparkes rising from a heape of embers, you may know there is fire within. So did the Saints leave such repining tumults; and resort to places of sanctitie and benediction. If we fall, here be they that shall raise us: if we stand, that shall confirme us: if we complaine that shall comfort us. Sorrowes divided among many, are borne more easily: many small brookes meeting and concurring in one chanell, will carry great vessels. By their reproofes we shall know our selves: we arcâ blinde in our owne imperfections, therfore we borow the eyes of our friends, lending them ours; so we mutually direct and correct one another.

There are two helpes to goodnesse; the praises of an enemie, and the reprehensions of a friend. He that shall take from friendship the libertie of a modest [re-] roofe, leaves nothing to distinguish it from flatterie. To see men in troupes fill the Courts of God; to heare the melodious harmony of his praises, the volleyes of invocations sent up to his glorious Name, to behold the charitable contributions to the poore, the holy emulations to exceed in good workes; all like bees labouring to bring honey to the hive of the Church where wrongs are pardoned, good men encouraged, the Gospell honoured, and the will of God obeyed: O here is an object worth our seeing and hearing, which in stead of vexing, shall delight our righteous soules: lifting up our desires to heaven, where all good workes are done with perfection: where we shall see and heare what we shall never bee [weary] of seeing and hearing: see the glory of God, heare the melodie of Angels, the joy of all Saints, and be both ravished in the pleasure, and confirmed in the eternitie take ternitie of them.

To conclude; we that have grieved others, let us now be grieved for it our [selves]. It was an impotent and childish passion in Honorius, to be more grieved for a paltry hen, than for his Imperiall Citie. Yet if wee can more lamen the departure of a friend into blisse, than the departure of CHRIST from our owne soules: and be more heartily troubled with a convulsion of body, than with [dishonesting] our conscience: if every trifling inconvenience of our owne have power to racke us, when the dishonour of God cannot move us; wonder we no more at Honorius. We may howle for corne and wine, but in vaine: Hos. 7.14. our true teares and sobs should be for our sinnes. We are yet in the day, yet in the way: let us husband aright this blessed opportunitie, the only certaine houre of our visitation. O let us not play out the candle, and goe to bed darkling: nor consume our lives in folly and goe to the grave in ignorance: like boyes that slubber out their books before they have learned their lessons. That sudden conversion of one at the last, was never intended in Gods purpose for our temptation. If every man should run on in sin, till he meet unexpected mercie, because one in sin obtained mercie: then every man might as well spur his beast till it speake, because Balaams beast did once speake.

Could we be sure that God would call us at the last, yet how unsweet were our sacrifice, the bran and dregs of our dotage; the wine and flowre being con•ed in folly? whereas the good man is the older the better, as CHRIST kept the good wine till the last. If we repent when we cannot sinne, all is necessary: they leave us, we leave not them, nothing is here voluntary. What equity is it to lay the heaviest burden on the weakest beast: to force old age, too weake to beare it selfe, to carry the load of our repentance? When that strong man is growne stronger by prescription, our tabernacle rotten by corruption, when custome hath turned vice into nature, and sin is soaked into substance, our bones being full of the faults of our youth; we would then repent; we would if we could. But as he that never went to schoole, will hardly when he is put to it, read his [Neck-] verse: so he that never learned the doctrine of repentance in his life, will find it very hard, if not impossible, at his death. Wine at first drawing is quicke and lively; when it runs low, it growes dead. Let us give God our youth, that is livelyhood, and pleasing to him: not when our life runs on the tilt, the lees and dregs of old age. Heaven is not unlike Ahasuerus Court, no mourners are suffered thee all joyfull guests in their wedding garments: we must either mourne on earth, or mourne in hell. Thus we that have vexed the Spirit of God, and the eyes and eares of others by our sins: let us now please the Spirit of God by our repentance and rejoyce the eyes and eares of others by our amendment. Wretched men if we deferre our repentance, wretched if we repent not our deferring. Let us repent as soone as we can, yea and repent for this, that we have repented no sooner. In a word, howsoever in indifferent things, it be held safe to heare and see, and say nothing; yet in grosse and scandalous evills let us not be silent; so if we cannot mend others, yet with Lot we shall save our own soules in the great day of Christ.

Vexed his righteous soule.] I come from the kindlers to the fire it selfe. Zeale is a fervencie of spirit, arising from a mixture of love and anger, say some. It is not a single affection; that were to confine it, rather than define it: there are more affections excercised in it than love. Nor yet is it a mixt affection; that were rather to compound it, than comprehend it. It is not one affection, nor many, but a fervent heare of all: as varnish is no one colour, but that which polisheth all It makes a man to love what he loves, excessively: to desire what he desires, passionately: to hate what he hates, deadly: his sorrowes be not remisse, but bitter and racking: his joyes not transient and overly, but ravishing: when he hopes, his eyes are dimme with waiting: when he feares, all his bones feele a trembling and shivering. To be cold or luke-warme is not an affection, but a constitution so zeale is no nature, but a temper; a spirituall heat wrought by the Holy Ghost improving all sanctified affections for the glory of God. As the spirits are to the body, and wine to the spirits, and quickenesse to the wine, so is zeale to the soule , making it vigorous and strenuous in Gods service, 〈…〉 . like a Gyant refreshed with wine, Faith and zeale are the soules two wings, whereby she is made resembling the Angels: who are armed with wings, and called a flame of fire, for their burning and flying execution of Gods hests. It is zeale that helpe us to doe what we pray; the will of God in earth as it is done in heaven. This zeale is axis & cardo, the hinge, the bloud that runs in every veine of the Text: a burning fire in the heart of Lot that gives him mettle to contest with Gods enemies; and because he cannot amend them, he vexeth his owne soule. His example teacheth us three observations of zeale; that it doth prove our righteousnesse, improve our righteousnesse, and honour our righteousnesses.

It is the argument of a righteous man, to be farre from coolenesse in his makers service. 〈…〉 Whatsoever thy hand findeth to doe, doe it with all thy might. Doth this become us in other things, and mis-become us in the worship of God? Shall a man eagerly follow his lusts, and not be violent for the kingdome of heaven 〈◊〉 The slothfull hastens his own beggerie in temporall things, much lesse shall he be rich in the graces of Christ. He hath but a meane skill in the most excellent art is never admired: a man had never better poetise, than only rime; never paint, than doe no more but daube: as good no religion, as coldnesse in the best religion. Shall we, like those Iewish elders for the Centurion, be instant for a friend, and cold for our heavenly father? He is worthy of infinite more love than we are able to give: all our brookes and springs of affection ought to run into this maine; not one small chanell bee suffered another way. Let all reflect upon him, and nothing bee respected out of him, of whom, for whom, and through whom, are all things.

How unbrookable is dulnesse in any worke to a man of spirit? A heavy and saltlesse oration is insufferable to a quicke hearer. We single out the forwardest Deere in the herd, chuse the liveliest colt in the drove; and thinke we the backwardest man fit enough for God? will he that is all Spirit, be pleased with a leaden and drousie service? He bids the giver, give cheerefully: the doer, doe quickly. He forbad the Israelites to offer the Exod. 34.20. firstling of an Asse: why so? doth God hate the Asse? No, but for the qualitie of the creature; it being the hieroglyphicke of slownesse: to shew that God cannot abide tarditie in his businesse. It is lazie to goe, we are bid to run the way of his Commandements. As sailes to the ship, and winde to the sailes, so is fervencie to righteousnesse. A [souldi-] without courage, a horse without mettle, a creature without vivacitie, such is a Christian without fervencie.

It doth also improve righteousnesse; like the fire which came downe from heaven upon the sacrifices, causing the sacrifices to ascend thither in acceptation. righteousnesses hath no grace, but this fervencie makes it more gracious. Repentance is one primary grace; yet if a mans sorrow be not fervent, it is like a hot summer-shower, that makes the streetes stinke after it. Faith is a fundamentall grace, should overcome the world; it will prove but a coward without fervencie. Hope, the waiting-maid of Glory, will soone fall a sleepe, if zeale keepe not her eyes open. Love without fervencie is cold and dull, and as it were enforced; and [non] extorquebis amare. Reliefe of the poore is left-handed without this; no reward belongs to it. Iam. 5.16. It is onely fervent prayer that prevaileth. Israel had never wrastled, or wrastling, not prevailed with God, but by fervencie. It was no perfunctory devotion in Moses, that caused the Lord to answere, Let me alone. No vapours ascend up from the Still, unlesse there be fire under it: nor prayers reach heaven without the heat of zeale. Fluminall baptisme is but a cold proofe of a mans Christendome, except this flaminall Matth. 3.11. baptisme of fire and zeale approve it. The worship of God without this, is like meate dressed by an uncleanly cooke; it will not downe with him. Let a table be furnish’d with the choisest Viands the season affords; if they bee boiled or rosted to the halves, or stand on the boord till they be luke-warme; the guests will not be pleased with their cheare.

Fervencie is that marke which God would have us set on all his services, that so they may be discerned to be his own: as the name of a famous Tradesman doth sell his commoditie, so the marke of zeale crownes all our workes. If the colour be pale, the motion insensible, and the pulse leave beating, we give a man for dead: the moving of these argue life. They whose actions want heat and colour, that give unwillingly, that doe Iustice constrainedly; appeare dead. It is fervencie that makes a difference of actions we have all alike precious faith, the seeds of all graces are in every convert: the inequalitie is in the degrees, the degrees are seene in the fervencie. This makes men differ in grace, as stars doe in glory, or as humane men in bloud and dignitie.

It honours righteousnesse: many thousands have beene righteous, whose names are not on record: but of those that have beene zealous in their pietie, the Scripture takes speciall notice. Our Apostle having spent one whole verse upon the commendation of Lots fervencie, in vexing himselfe for their sins, is not so content; but exegetically presseth it further, exemplifies it in particulars; shewing that a righteous man is better than his neighbour. The righteous are the best of the world, the fervent are the best of the righteous. It is true of zeale, as of fire; the nature of it is to multiply, as one coale kindles a whole heape, and one torch lights many. 2 King. 2.12. Elisha calls Elias, The Horse-men and Chariots of Israel: in the plurall number, to shew that he was Instar multorum, one man worth a thousand: doing God more service than a Iesuite doth the Pope, or a make-bate the devill. It is not unlikely that Davids zeale made him stiled, A man after Gods heart.

But doe we thus honour our righteousnesse, that God should honour us? If at the same time come severall newes; one, some losse of our owne estates; the other, of some apostated Christians: which doth now most vexe us? We heare at once Gods Name blasphemed, our owne name traduced: which most stirres us? We perceive trade decaying in England, the religious Professors of the Gospell bleeding in France and Germany by the sword of a cruell enemy; which of these goes neerest to our hearts? When some unruly yonkers were sporting in the field on the Sabbath day; a Churle fretted and stormed at it; an honest [neighbour] did also dislike it, that they so little regarded the Sabbath: tut, quoth the other, what tell you me of the Sabbath? It vexeth me, that they have spoiled my come. In carnall things we are very sensible; in spirituall, without feeling. Men carry swords, and stand on tearmes of reputation, on the least crosse word they are ready to cut one anothers throat; confessing their lives to be little worth, not so much as a word. Let God be dishonoured a thousand waies, they are as stupid as the stones they walke on: if they take any part, it is against their Maker. Be the honour of their owne house questioned, their weapons flie like lightening: let Gods House be pulled downe to the ground, all their helpe is, to carry away the timber and the stones. They heate the fornace seven times hotter in their owne cause, than they doe in Gods cause.

But will the Lord multiply his favours upon such? Husbandmen cast their seed on the fruitfullest ground, which will returne them the best harvest: and God his graces on such as will improve them. When Iudgement covers the earth who shall then be delivered but the zealous Lots? God will preserve them, as men doe their plate, while they let the baser stuffe burne. For their fervencie in goodnesse was Enoch translated, and Elias advanced in a triumphant Chariot to heaven. How ever all Beleevers have their places in blessednesse, yet he that rewards all according to their workes, observes that congruity in crowning his owne graces; that the most zealous in this world, shall be the most glorious in the World to come.

Vexed his soule.] As this was no common fervency, so no counterfeit: he little dissembles whose soule is moved. Zeale, like the King of Israel, hath many shadowes, therefore we must distinguish it from all semblances. There be false fires, which while they usurpe the honour of it, rather bring an ill name upon it. How common a thing is it to wound all holinesse under the name of Puritan; whereof convinced, they thinke to make amends with, Crie you mercy, I meant the hypocrite: as the ruffian strikes a man first, and then excuses it, that he mistooke him. Besides, it cannot be denied, but some have taken on them this order, greater than the Knights of Malta, or of Saint Iohn of Ierusalem; that have [disgraced] it by an unworthy deportment of themselves. And some, after it hath served their turnes, leave it: as the doore when it hath beene oiled, leaves the creaking. For their sakes, the name of goodnesse is blasphemed all the day long, an ill report and suspition raised upon them that serve God in truth: so for the deceivers fault, the true man is beaten. There is in the body the native and radicall heat , a principall Instrument of life: and there be often anguish and distempered heats that cause sicknesse and death.

There be some that vexe themselves out of envy: Lot did not so. The Poets faine this affection, 1 Cor. 3.3. Act. 5.17. G•l. 5.•0. Iam. 3.14. 1 Cor. 13.4. Rom. 13.13. ex Styge & Pallante natum esse: they meant inspired into men by Satan, and those envious devils. This is a blacke Zeale, reckoned among the workes of the flesh. These are not pure tapers, shining cleere, and giving light: but brinish and ill made candles, that sparkle and spet at others. Lot vexed himselfe, because he saw men bad; these, because men are good: not that Gods Law is broken, but because others keepe it better than themselves. It is the cursed zeale of these men, to maligne the good zeale of all men.

There be that vexe themselves out of choler; robustious men, transported with intemperate passions. We doe not read that Lot was cruell and turbulent, vexing others: but he vexed himselfe. Severitie should never be but by cumpulsion, and then not without compassion. Christianity abhorres cruelty, and rather wisheth with that happy Queene, that it knew not how to write a sentence of condemnation. It is for the malignant Church to satiate her selfe with gore: nothing but fire and fagot, is the voice of Rome. This is a wolvish fervency, to feed on no dyet, but the warme bloud of the Lambes. Poore Sheepe are the subject of their tyrannie: to the Lyon they are as submisse and fawning as dogges: over the rest they rage and dominere, like the Sea in a storme. Whereas the thunder spares the yielding purse, and melts the resisting metall: descends not to the low [cottages], but strikes the towring pinnacles. The sonnes of thunder dare checke the highest and greatest; as Iohn did Herod, and Ionas Niniveh. But these, like bustards in a fallow field, cannot raise themselves, sine vi turbinis, without a whirlewind. And then like squibs in a throng, they fly out on all sides. This turbulent fervour is bred of two causes: the defect of love and humility, the excesse of passion and imperiousnesse. As Spirits, that being once conjured up, scorne to keepe within their owne circles. A wild-fire, no harth can hold it; it is mettle in a headstrong horse; and runs like the weights of a clocke when the spring is broken.

There be that vexe themselves without cause, and strike an Israelite instead of a Sodomite, their friends for their enemies. A contentious zeale; Sheba blowes a trumpet, and suddenly they are up in armes. Alas! against whom doe you fight, ye sonnes of debate? Brethren against their owne mothers children? You are brethren, wrong not one another in the sight of your Father, in the armes of your Mother. What way is this, but to advance the name of Mahomet in the Temples of IESUS? But to come neerer home; how hath Anti-christ got ground by our dissentions? The unnaturall coldnesse of some, and the preternaturall heat of others, hath set us together by the eares about trifles; while the common enemie breakes in: and we have poured those vials of indignation one upon another, which should all be spent upon the seat of the Beast. While the Devill can busie men about ceremonies and circumstances, he hopes they will let him alone about the principall, which is faith and manners. Alas! they are not Tanti, not worth our vexation; we have made him too much sport already. How doth Saint Paul beat downe their weapons! Rom. 14.4.10. Let our zeale come in to part, not to partake the fray: all endevouring and praying, that peace may bee within the gates of Sion.

There be that vexe themselves out of hypocrisie; they have other ends than Gods glory. Ostentation leads them more than conscience: they will offer violence to nature, wring out a shew of fervencie; but all is on the stage. When such a furious Orlando hath done his part, he is quite another man. These be histrionicall professors, that bounce at the gate as if they would breake downe the house; more violent than a Iesuite in the pulpit. There is nothing more liable to suspicion, than a fantastick affectation of zeale. A horse-coursers jade will bound, curvet, and shew more trickes, than a horse of good mettle. Come, 2 King 10.16. see my zeale for the Lord, sayes Iehu: his word was, for the Lord; but his project was for the kingdome. It is not a little art, to hide Art: let me tell them that love to be marked for the religious, by the white of their eyes, audible sighes, unfashionable garments, (as if this were, Rom. 12.2. not to fashion themselves to the world) by conspicuous places in the Church, and ruffling their leaves for proofes: that the best zeale is to hide zeale. The Preacher in the pulpit, or the painter in the windowes, must proclaime their benevolences: this is farre from Christs rule. Comets make a greater blaze then fixed starres: reed, than substantiall fewell. A Fever breeds flushings and is more seene in the face, than naturall warmth at the heart.

There be that vexe themselves out of ignorance, for there is a zeale not according to knowledge. Thus a devout Papist vexeth himselfe, that his adored Idols should be held as puppets, and that the Popes Supremacie is curbed. The Separatist vexeth himselfe, that all reformed Churches receive not his Innovation; that his Sect-master should not be set at the sterne to guide the whole vessell. Blind they are, and led by the blind; whose errors they first imitate, then inherite. Out of this ignorance, Satan hammers them like swords and pistols, to raise tragedies; till they become, like the Turkes Ianisaries, his best souldiers. Here is a pitieable fervencie, like mettle in a blind horse, or a sting in an angry bee. If their eyes were opened, and their zeale directed, they might be speciall Instruments of Gods glory. The Stoickes would pull out the gall and bowells, as if they had to use to serve vertue. Not so, they are bad masters, but good servants. Let anger remaine still, but stand in awe of reason: as a souldier, that at the command of his Captaine takes up, and laies downe his weapons. There are three affections in the soule, like three mineralls in the earth, Salt, Sulphur, and Mercury. Wit is like salt, Sales ingenii: anger like sulphur: affabilitie like Mercurie. These well tempered and allayed, are necessary and helpfull, otherwise noxious. If wit whet it selfe to justifie mischiefe; if anger be not qualified by reason; if affabilitie turne to flatterie; if all be not directed by knowledge, they runne to danger. When the ship is under saile, with a faire way, and a fore-wind, then looke to the steerage, keepe the watch, have an eye to the compasse and land-markes. The Angels are said to have eyes to guide their way, as well as wings to maintaine their flight. Turne Pauls zeale to the right and he did not so much hurt before, as now he will doe good.

Thus true Christian fervencie hath diverse counterfeits, which brings honest zeale into suspition with the world. But shall men taxe all the Apostles, because of one Iudas? or admit no fire into their houses, because some sparkes are unruly, and will not keepe their owne harths? The very name of a counterfeit presupposeth an originall: he that heares of a false CHRIST, takes it granted that there is a true. Slip-coine warrants us that there is of that stampe current money. The best drugs have their adulterates: and let not men that have beene deceived by base colours, despise those that be dyed in graine. This we may safely conclude, that that vertue which even hypocrites put on to grace them, is questionlesse some rare and admirable thing. The true Lot, whose fervencie is in the Spirit, not in shew: in substance, not in circumstance: for God, not for himselfe: guided by the word, not by humour: tempered with charitie, not driven with turbulencie: such a mans praise is of God, though it be not of men: and through all contempts on earth, it shall find a glorious reward in heaven. But as Saint Paul said of his countrey-men, Rom. 14.10. I beare them record, that they have a zeale of God, but not according to knowledge. So I must invert it of my Countrey-men, I beare them record, that they have a knowledge of God, but not according to zeale. Now the Lord rectifie our zeale by our knowledge, and heate our knowledge by our zeale; that every man of a Philemon may be made a Zelotes; of a faithfull servant on earth a glorious Saint in heaven.

That righteous man.] This is the singularitie of his zeale. One Lot will be righteous amongst and against all Sodome; and expresse this righteousnesse in the midst of their vicious customes. It hath beene the Lot of fervent holinesse to be rare, as to be excellent: adherents may hearten, opposites must not dash zeale out of countenance. It is the common Remora to all forwardnesse of profession, the small number of such: why should I attempt more than others? Few indeed there be that stand with all their might for religion, and few there be that shall be saved. He is unworthy of heaven, that will not live well without company, not doe good but by example, nor move a step before his neighbours. Cowards stand still looking who should goe first: and they are meere Iades that will not goe except the way be led them. He was a brave and bold Israelite, that first did set his foote into the chanell of the sea, leading the rest all along that moist and uncouth walke: he a souldier of courage, that first mounts the breach. Yea, resolute spirits will cast lots for the on-set, and shew willingnesse to desperate services.

The feare of trouble is a poore hindrance to godlinesse, where faith lookes unto the preserver, and reward. Rev. 14.•. The fearefull stand in the fore-ranke of them that are cast into the lake: they have beene most backward to goodnesse, therfore shall be formost in vengeance. The timorous snaile puts out her hornes to feele for danger, and pulls them in againe without cause. It is an ill modestie that suffers another to out-goe him in the way to blisse: lik some travelling Iade, that hearing another horse come after him stands still till he overtakes him. True faith neither feares to doe well, nor to reprove those that doe ill. But there be few so good? Yet Lot was good alone, none to goe before him, none to goe with him, none to come after him, in all Sodome. No man can say so with us, for we see some zealous of Gods glory. And if there be any; true emulation will single out the best patternes. How dearely is one content to buy a choise principall, or some rare copy! 1 Ioh. 3.3. He that intends to be a good Artist, propounds to himselfe the most exquisite master and lesson. God limits us to no ordinary stint of holinesse; but bids us aime at perfection: if we can, to goe beyond all that have gone before us, yea to come (if possible) close up to Christ. From this point we may well gather three duties.

1 So neere as we can to make choice of the good; for man naturally produceth works conformable to the objects before his eyes: as Iacobs sheep brought forth Lambes according to the colour of the pilled rods. A good example hath not so much power to make us good, as a bad one hath to make us evill. One man sicke of the plague will sooner infect ten sound ones, than ten sound men can cure him. The flockes feeding among the bushes will leave some of their wooll behind them: it is hard to live in the forrest of impietie, and to reserve integrity. Sinne upon earth is in it owne soile, growes without planting, or any paines bestowed on it: much more when it is manured with applauses and practise. But vertue is like some precious seed fetch’d from Paradise, which will hardly grow here without speciall care and indulgence. It is not safe venturing among the wicked in confidence of our owne strength; no more than it is to run among theeves, in hope that they will not rob us. How many breathe in this world, like men sleeping in a hoate, carried downe the streame even to their Graves-end, without waking to thinke where they are? Therefore Eorum simus sodales, quibus licet esse similes: if we may be our owne disposers, seeke we our lot among the righteous. The situation of Iericho may be good, but the waters are naught: he that goes from Ierusalem to Iericho, soone lights among theeves; to leave holy company for base commoditie, is a quench-coale to righteousnesse. Can one be warme alone? Eccl. 4.11. Can one single coale keepe it selfe from going out? Hee that forsakes the orbe of heat and fervor, the congregation of Saints, must needs take cold.

2 If like Lot, we be necessitated to the societie of bad people, yet let us be good still; yea therefore the more holy, because in the midst of a perverse generation, shining as lights in a darke place. The colder the climate, the more piercing the aire, the more doth a mans naturall heat fortifie it selfe within: their palpable wickednesse caused Lot inwardly to vexe himselfe. Every visible act of vice should be our encouragement to vertue. The dissolute lavishnesse of many prodigalls makes the wary man still the better husband. And it is the trades-mans policie, by engrossing a commoditie in the plentie and neglect of it, to enrich himselfe when a yeare of dearth shall come. It made Erasmus more studious, by seeing the Monkes such illiterate dunces: as the good knife is made sharpe by the dull whetstone. The Christan will be good and devout, like Daniel, though alone: though with the Emperors and the worlds Non licet: though he seeme a prodigie among men, digito monstrari, the pointing of all fingers. Esa. 8. Ver. 18. Wee are for signes and for wonders in Israel. Signes and wonders, where? even in Israel. If it were a wonder to see a familie serving GOD in Israel, what is it in Sodome? If a miracle in Ierusalem, how much more in Babylon? But as he that stands upon a hill, where the aire is cleare, and sees the fields round about beaten with tempests, the valleys full of fogs and mists, doth not seeke to change his station for being alone, though he be remarkable to every eye. Let our hearts be aloft, fixed on Christ; and albeit we are exposed to the worlds derision, yet we shall blesse God for our deliverance from the worlds malediction.

3 Let us follow the examples of the best, not of the Most. Who had not rather be righteous with one singular Lot, than perish with all ungodly Sodome? Neither have we him alone, but even a cloud of witnesses, that have beene faithfull among the dissolute: a Pillar of fire (in many blessed precedents) that went before directing us the way to Canaan. The Church is full of those holy acts and monuments: the confession of Christ before Pontius Pilate, the profession of the Apostles before the worlds tyrants, the bold testimonie of the Martyrs at their stakes. O let the very pictures of their fires warme our hearts, and inflame our constant zeale to doe, and (if God will) to die as they did, that we may come to the place where they are. If we find a living Lot among us, fasten we our eyes upon him; let his sprightly example put us forward. He is a dull Iade that will not follow: a brangling hawke in the company of high flyers will mend her pitch, and make her point: the societie of the Prophets is able to make even a Saul prophecie. Yea, let us learne to be righteous even by a man of meaner grace: a good mettled horse seeing but a Iade in the company put forward, springs out and is scarce restrained. No free spirit but is ambitious of a transcendencie in lawfull endevours. Act. 8 5. At Silas comming, Paul burnt in the Spirit: a lesser sticke may fire a billet, a little candle lights many torches. But these great examples, how should they worke in us great zeale! Soe the Stoickes defined zeale; Imitatio alicujus boni sine invidia. Thus Alexander: was stirred up with the fame of Achilles, Caesar of Alexander; Cicero with the eloquence of Hortensius, Demosthenes of Isocrates. 2 Cor. 9.2. The zeale of the Corinthians provoked many: let this good mans provoke us, that we may provoke others: helping them that come after us, as we have beene holpen by those before us, toward heaven.

From day to day.] This is the constancie of his zeale; it was not mutable. The fixed starres are ever like themselves, whereas meteors and vapours have no continued light: the wicked may have some aguish fits, and lunaticke moodes. To run with the streame, or saile with the winde, or like the marigold to open only with the sun-shine, is no praise of pietie. Give me that Iob, that will be as honest a man among his thousands, as under the rod, when the number of his present ulcers exceeds his former riches. To shoote up like the corne on the house top, by the favourable influencie of great persons: for a Saul to prophecie no longer than he is among the Prophets: or for a Ioash to be good only while Iehoiada lives: that which depends upon humane supportations, is but like Ephraims, a transitory goodnesse. Thus you have some rash riders; at their first exeunt they gallop a maine, till within some few miles they tire, and are overtaken by the slow pack-horses. The hasty girds of profession are seldome durable, suddaine showres have suddaine ends. And whereas the Sun and all naturall motions are swiftest toward their end, these begin hot in the spirit, and conclude stone-cold in the flesh. Their religion is but a blaze, which quickly goes out in smoke and smother. True fervencie, like the vestall fires, or the fire of the Altar, is never extinguished. To be hot to day, and coole to morrow, gives little assurance of Lots fervencie.

Would we know the meanes to maintaine a constant righteousnesse, to be good, yea better from day to day? 1 Pray instantly; prayer and zeale, like water and Ice, naturally produce one another. Fervency enliveneth prayer, and prayer encreaseth fervencie. At heaven-gate he that does not knocke mainely, knockes vainely. This God will heare, yea, if it should want a tongue, so it want not a heart. As Christ, though he heard not Zachei verbum, yet he saw Zachei votum: Luk. 19.4. he perceived his desire to invite him, therefore invited himselfe. Thus he breaths more grace into our soule, that breathed our soule into our body. 2. The ordinary fewell to maintaine it, is Preaching: Sermons being so many bellowes to encrease this holy flame. 3. Reading the word hath a speciall place: no devout soule ever returned from that exercise, but his soule was more warmed. 4. Meditation perfects the rest. Meditatio docet quid desit, oratio obtinet ne desit. Contemplate that infinite Majestie; the apparition or shadow whereof fired Moses more than the burning bush. Let but the unfolded heavens give way to Stephens eyes, to behold CHRIST in the glory of his Father, how willing is hee to ascend by that stony passage! These be the accustomed meales of the good soule, that will keepe naturall heat from decaying. When thou goest to bed, rake up thy fire, wrap up thy devotion with prayer; so in the morning thou shalt find it ready to cheere thy heart.

Discontinuance of good duties hath lost men much vertue: to bethinke the cause betwixt God and our selves only by snatches, when we have nothing else to doe: or to read the Bible by fits, only upon rainy dayes: here may be a smacke•ing to maintaine table-talke, but not enough to keepe life and soule together. Let not men plead want of leasure, they have somewhat else to doe: for there is one thing necessary, to which as to the Kings businesse, all the rest must vaile and stand by. From our most serious labours we can steale some houres for our pleasure: is there no time to be spared for God and our soule? O that men should thinke one Sabbath more tedious than ten Holy-daies! Nor let those flatter themselves with [sufficiencie], that present themselves in the Temple twice every Sunday: let God have some of the devotion at home, and by themselves. The kings ordinary [servants] doe not only waite on festivall dayes, but are alwaies ready in the presence to be commanded. True love is most passionate without a witnesse: he that humbles himselfe before the Lord alone, betwixt them two disburdens his heart, weepes, prayes, begs mercie, hath some proofe of his Christianitie. Our families, beds, boords, walkes, and meetings must witnesse our devotion so well as our Temples: this is the daily worke of Christians.

I know the soule hath it’s satietie as well as the body; and fire may be oppressed with too much wood: nor doth God so require men to serve him, as to be unmercifull to themselves. He that hath done his worke honestly, may goe to play merrily. But this is rare, to find a man offending on the right hand. Nor let the derisions of Sodome coole this religious heat: a wise man will not be scoff’d out of his money, nor a just man be flowted out of his faith.

One caution; when we have thus heat our selves, let us beware of taking cold againe. The fire is put out either by the subtraction of fewell, or powring on of water. Sinne is the quench-coale: he that voluntarily admits it, or does not suddenly repent it, endangers the cessation of zeale. When we have done a sin, till we repent truly, we serve God but coldly. He whose very hunger hath tempted him to steale a lambe, saies but a cold grace to his supper. How the oppressors and defrauders of this Citie give thankes to God for their wealth, I refer to your thoughts and their owne consciences. Sinne is worse than a theefe in the candle, or an obstruction in the liver. A deadly sinne clapp’d on the heeles of late devotion, is like a sudden cold after a violent heat; dangerous, if not mortall. Let us beseech him that hath begun a good worke in us, to finish it: that we be not vexed with sin to day, and pleased with it to morrow: but that our lusts may drop from us like leaves in Autumme, and our graces enjoy a perpetuall spring, through the sap and life of all goodnesse, Iesus Christ.

Thus I have run thorow the maine scope and other passages of the Text; and yet some further instruction remaines, if your good construction will admit it. Three things I take leave to consider; a Question, an Illation, and a conclusion.

The question. Lot was vexed in soule,] inwardly grieved; but was his zeale confined to his owne brest? Did he smother it from the Sodomites? How could they then be convinced of their crimes, or know his dislike of their soule courses? Certainly, that holy man did not keepe it in, but manifest it to them on all just occasions. Fire in Ieremies bones will make him weary of forbearing; and new wine, if it have no vent, will burst the vessells. We may justly suspect that zeale, that is never manifest: let men talke what they will of their honest hearts, whilest they have dumbe mouthes and lame hands. Faith will open the lips, and he that loves God cannot but speak for him. Nichodemus was but cold when he stole to Christ by night: but when be buried Christ by day, his fervour broke forth like unsuppressed love. It was hardly enough for Obadiah, to hide his religiousnesse in his bosome, as hee did the Prophets in a Cave. Profession is the relative to faith: With the heart wee beleeve, Rom. 10.10. with the mouth wee confesse. Some confesse and beleeve not, such are hypocrites: some beleeve and confesse not, such are timorous cowards; some neither confesse nor beleeve, such are Atheists; some both beleeve and confesse, these are sound hearted Christians. Fire cannot be smothered, it will either finde a vent, or goe out: true righteousnesse never wanted words or deedes to declare it selfe. David often professed not onely to praise God, but in the great Congregation: both ad supplendum defectum, & [excitandum] affectum alterius: for them that cannot, and for them that will not. But Rom. 14.22. Hast thou faith? have it to thy selfe before God. What then? Be present at [masse], communicate with the wicked in their idolatries; because faith may still be firme before God? No, Paul speakes of the faith (not quae ad dogmata pertinet, sed de rebus medijs) that concernes indifferent things: otherwise, he that expresseth not his faith before men, hath denied the faith before God.

Earnest affections will finde a tongue: if it be low water, the mill may stand but a strong current will set it a going. If the spring of zeale be wound up in the heart, the wheeles will be kept in motion. It is not enough to keepe our religion within dores, to tumble over a few Orisons while we are dressing or [undressing] our selves, halfe a sleepe, halfe a wake: nor to observe a short perfunctory forme and stint, as mill-horses do their round, or pack-horses their pace: Such coward-souldiers are not for CHRIST’s Standard. They must bee those dare hazard themselves to many troubles; a fire not quenchable by the worlds buckets, but consuming their owne and others corruptions. So Chrysostome conceives the Apostle, as a man made all of fire, walking in the midst of stubble. The sluggard heares of a Lion, and quakes: tell Sampson and David, they will goe out to meet him. Act. 21.13. Let Agabus tell Paul of bonds at Ierusalem; he answeres, I am ready not onely to be bound, but to dye at Ierusalem, for IESUS. The horse neighes at the trumpet, the Leviathan laughes at the speare. Tell Luther of enemies in Wormes, hee will go, though all the tiles of the houses were divels. To carnall friends he saies, I know you not: to disswaders, Get you behind me Satan. Pro. 30.30. Foure comely things are commended by Salomon, to which we may adde a fifth, stronger than the Lion, swifter than the Gray-hound, nimbler than the Goat at climbing upwards, more victorious than a King; it is a resolved Christian, who armed with faith and zeale, disdaines all resistances in his journey to the Kingdome of Heaven.

The Illation. If the Sodomites be so condemned for vexing a righteous Lot, what deserve they that vexe the true Lot, Iesus Christ, the Righteous, with their unlawfull deeds? Is it not enough that wee have once put him to death, but that we must againe renew those wounds, and being healed set them bleeding a fresh? The Iewes were but the instruments of his crucifying, we are the principalls: they cried, Crucifie Him, in the court of Pilate: our sinnes cried, Crucifie Him, in the Court of Heaven. Ours, I say, not the reprobates: for as his death was not efficient to save reprobates, so their sinne was not sufficient to kill Him. Hebr. 10.29. To despise the bloud wherewith we were sanctified; this comes neare him. If wee aske him concerning his former wounds, he will answere, Thus was I wounded in the house of my enemies. But if, [concerning] these new incisions, by blasphemies, oppressions, &c. he will answere, Zach. 13 6. Thus was I wounded in the house of my friends. The least unkindnesse of a friend pierceth deepe: Psal 41 9. My owne familiar friend did me the mischiefe. Our later vexing of him is farre worse than the first: his body was then passible and mortall, now it is glorious and immortall: the Iewes knew not what they did, we know it and yet grieve him: then he was dead and buried, but he rose againe; we bury him in forgetfulnesse not three dayes, but all our life, excepting onely his mention.

The torments of his passion were unconceivable, in comparable, intolerable: yet it appeares by his protestation, that the least wilfull sin of a Christian doth more vexe him, and strikes more to his heart than all those dolorous pangs. It is our sinne still that keepes him on the racke, and (though he be out of the reach of sorrow, yet) does what it can againe to kill the Lord of life. What pleasure can we take in grieving him that is the life of us all? Call not thy selfe the friend of CHRIST, if thou delight in that which tormented him. Thinke of this, you cursing swearers, whom nothing can perswade to be civill, to be men, I say not, to be Christians. You sweare away your salvation, curse away your blessing, vexe the Lord that bought you. If nothing can asswage your rancor and hell-bred malice, know it had beene better for you that there had beene no Christ. His first death was for your redemption, but the many deaths you now put him to, is for your greater damnation. If your blinde soules could consider this, it would not only mollifie your hearts for the sins past, but also terrifie you against sins to come [Nor flatter] your selves, that he shall doe you good at your death, who have misused him all your life. When that fearefull houre comes, you would all then faine goe to heaven and that by Christ: alas, as that despairing Pope said, the Crosse could doe him no good because he had sold it away: so how should Christ doe you good, who have railed him away? you have vexed him so long as you lived, and his justice shall vexe all the veines of your hearts when you are dead. The nearer a man comes to God, the more heartily he detests sin: now if Lot, a man holy but in part with many infirmities, were thus vexed with iniquity; •ph. 4 •0. what an 〈…〉 it be to the most righteous God, and Him that dyed for it, IESUS CHRIST. If Lot were so vexed at others sins, how should we be vexed at our owne? The co•••usion. For them is required a sorow of compassion, for our selves a sorow of compunction. Come we home to a selfe-condemnation; we, we have dishonoured God, therfore are to be vexed at our selves. What is repentance but contrition, what is contrition but a vexation? we that have sinned with Sodome, let us be vexed with Lot. If Lot had not repented his owne sins, he had never grieved for theirs: if the Sodomites had beene thus vexed, they had not perished. Iob 7.20. We have sinned what shall we do unto thee, O thou preserver of men? What, but repent and amend? Repentance is the proper medicine for sin; as God hath ordained a salve for every sore. A medicine which cureth the eyes and nothing else, we may say was made for the eyes and for nothing else. A man loseth his wealth, and is sory for it: Chys. will sorrow recover it He burieth his child, and is sory for it: will sorrow raise him from the dead? He suffers injurie, and is sory for it: will sorrow right him? Himselfe is sicke, and is sory for it: will sorrow heale him? Nay, will it not rather hurt him? Sorow then was not made for these things. He hath sinned, is he sory for that? sorow now will helpe him, repentant sorrow will take away his sin. Sin is then the sicknesse, for which sorrow is the remedie. Direct this lesson to your hearts, [before] you goe home to your houses, and digest it before your dinners: have troubled hearts, vexed with sorrow for your sins. Many a one comes into the Church a dissolute sinner, that goes out an humble Saint; why should I not hope so much of you effect? This were a blessed of a Sermon; when the fruit of one houre is no lesse than eternity of dayes. A square piece of metall, molten and cast into a round mould, comes out round: a piece of blew put into the scarlet fat, comes forth scarlet. Remember our Saviours sentence of sin; vel paenitendum, vel perendum: Luk. 13.5. l Except you repent, you shall perish. If the child cry it lives: so if we can heartily cry for our sinnes, there is life in us. Thus let us be grieved, that we may be comforted.