Prototypes, Example 14

Prototypes · Example 14

p. 211THE FOVRTEENTH EXAMPLE.

OF The Sodomites.

WEE are come along in Abrahams time to the Sodomites, The Sodomites had no vertuesConcerning whom the Holy Ghoſt found nothing ſo much as like to any vertue, which might be commended or imitated in them, unleſſe perhaps, it may have a little reliſh of vertue that the King of Sodome after Abrahams victory over the foure Kings, Gen 14.17, 21. went out to meete Abraham, and willed him to give unto him the perſons, and take the goods for a booty to his owne uſe. There may ſeeme to be a ſmall ſhadow of gratitude in that hee was willing that Abraham ſhould enjoy the ſpoile, but if wee conſider the matter better, this will ſhew it ſelfe to be rather a vice, for firſt, hee doth not ſo much as thanke Abraham for his hazard and paines in fighting with thoſe Kings, that had vanquiſhed himſelfe and his confederate Kings, and made Captives a number of his ſubjects, and alſo that whereas both perſons and booty were all Abrahams by the Law of Armes, becauſe he had wonne them in battell, yet he is bold to demand the perſons as if they were due unto himſelfe. Wherefore I cannot perceive any good at all in this King, or any of his ſubjects.

p. 212Their faults in generall.But for their faults and vices they be many and great. The Holy Ghoſt ſpeaketh of them in generall and more particularly. Firſt in generall, Gen. 13.13. that they were wicked and ſinners before the Lord exceedingly, and Gen. 18.20. The cry of Sodome and Gomorrah is great and their ſinne is very grievous. Loe you may ſee in them, that the wicked nature of man is apt to become out of meaſure ſinfull, and to bring forth exceeding grievous ſinnes, and ſuch as make a mighty cry in the eares of God, even as it were wearying his patience and challenging his juſtice for revenge. As a thing beginning to rot becomes exceeding rotten, even till it come to be very filth and dirt, and a man beginning to tumble downe the hill, makes no ſtop till he come to the very bottome of the hill. For both Gods righteouſneſſe is offended and provoked to puniſh them for a preſumptuous and wilfull ſinne, by giving them over to their owne blindneſſe and hardneſſe, and to Satans power and temptations, and alſo Satan is earneſt to thruſt ſinners forward in the pathes of iniquity, that if it were poſſible, hee might ſatisfie his hatred againſt mankinde, by making them all as bad as himſelfe, and alſo corrupt nature it ſelfe finding pleaſure, delight, and content in ſinne, is made more and more prone to ſinne, and ſo proceedeth further and further, till the Lord ſhall ſtrip them by oppoſing of his juſt vengeance, and cutting them off in the midſt of their wilde race.

Learne we therefore to take heed of the beginnings of evill, and to licenſe our ſelves to commit any ſinne out of a conceit that it is ſmall and little, or yet becauſe wee meane to doe it but once, and then an end, for ſinne once committed will quickly returne to tempt us againe, and will more eaſily prevaile to breake forth the ſecond time then the firſt, and the third then the ſecond and ſo forward. 'Tis not in a falling mans choice and power to ſtop himſelfe when himſelfe pleaſeth, nor in one that is ſinking in deepe waters to ſtay himſelfe from ſinking to the very bottome. And a little ſinne doth but make way for a greater till at length there be ſpace enough for the greateſt of all to enter, yea harder it will be to abſtaine from the fowleſt and moſt grievous at the laſt, then from the very leaſt of all at the firſt, preſume not therefore to ſinne out of any ſuch conceit.

Againe, if wee have ſinned in ſmaller degrees of evill, or once or twice done amiſſe, let us make haſt to repent and turne, humbling our ſelves and craving power and helpe againſt our owne naughtineſſe, otherwiſe it is certaine, that extremity of the moſt horrible wickedneſſes will grow upon us, and wee ſhall become like them of Sodome, grievous ſinners, and exceeding wicked before the Lord, and our ſins alſo will grow ſo rooring, as to waken the Lord out of his ſlumber of patience and forbearance, yea and if God have ſtopped us in the paths of ſinne, and not left us to the higheſt degree of wickedneſſe, we muſt acknowledge his goodneſſe in keeping us from ſuch exceſſe of naughtineſſe, and beware of boaſting our ſelves becauſe wee are not ſtarke naught; for did not a divine power reſtraine and bridle corruption, and p. 213hold it downe as it were by ſtrong hand, there is no man in the work ſo civill and ſo moderate, but he would breake forth into the greateſt exorbitancy of wickedneſſe, as the leaſt coale of fire if it be nouriſhed with fewell and incited with blowing, will undoubtedly breake forth into a conſuming flame within a little ſpace of time. If we be leſſe evill then others, God is more good to us, not our ſelves more good in our ſelves. Every carkaſſe would breed wormes if it were not imbalmed or ſome way preſerved from putrifying.

But now wee proceed to conſider the ſinnes of Sodome more particularly. Firſt, as wee finde them recorded by Moſes in Geneſes, Their ſinnes in particular. 1. They rebelled.next as the Prophet Ezekiel doth afterwards taxe them by way of upbraiding Iſrael with the ſame abhominations. The firſt ſinne noted in the Sodomites is, Gen. 14.4. that having ſerved the King of Shinar twelve yeares, in the 14 they rebelled. Thoſe that have beene ſubdued by another Prince, and received the yoke of ſubjection at length, covenanting Homage and obedience (as in ſuch caſe they alwaies doe to redeeme their lives by their ſervice) upon ſuch and ſuch conditions, made betwixt the conquerour and conquered, are very weary of the yoke for the moſt part, and watch all advantages of making themſelves free againe by rebellion, whenſoever they thinke themſelves ſtrong enough to juſtifie and beare out their rebellions: but without doubt, this courſe is ſinfull and unlawfull, becauſe it is a manifeſt breach of an oath and covenant, which ought to be firmely kept amongſt men even though a mans covenants be made to his owne diſadvantage. Therefore was the Lord greatly diſpleaſed with Zedekiah the laſt of Salomons race I thinke, that ſate on the throne of David, becauſe he rebelled againſt the King of Babell Nebuchadnezzar, who had conquered the land and made himſelfe King over it, for ſo ſaith Ezekiel the Prophet, Chap. 17. ver. 15. He rebelled againſt the King of Babel in ſending his Ambaſſadours to Egypt, ſhall he eſcape that doth ſuch things? or ſhall he breake the covenant and bee delivered? as I live ſaith the Lord God, ſurely in the place whoſe oath hee deſpiſed and whoſe covenant hee brake, he ſhalld die, and ver. 8. Seeing he deſpiſed the oath by breaking the Covenant when he had given his hand and hath done all theſe things, hee ſhall not eſcape. The Lord you ſee is offended with ſuch a kinde of rebellion and puniſheth it, becauſe it is as you ſee a deſpiſing of an oath and breach of a covenant. For indeed this is the way to trouble the world and make warres everlaſting: though it be a fault in a neighbour Prince without juſt cauſe and ground, to make Warre and conquer his bordering neighbours and bring them under his yoke; yet when God by his providence hath made him conquerour, and the weakeneſſe of the conquered hath drawne them to ſubjection, and now covenants and agreements of peace have beene concluded upon, the breaking of the covenants doth violate the rules of truth and faithfullneſſe amongſt men, and breeds new troubles and broyles there, where might have beene much peace and proſperity if they would have beene contented to have borne the yoke; as Ieremy p. 214is wiſhed to command the Kings whom Nebuchadnezzar had conquered that they ſhould doe, Chap. 21.2.—9. The Lord then, that is a lover of truth and peace, doth not likely leave ſuch rebellions unpuniſhed.

This therefore muſt cauſe us to deteſt much more, as a much more plaine and fearefull crime, the ſinne of rebellion, againſt thoſe more rightfull Kings and Princes, to whom we owe more ſubjection, as being both naturall borne ſubjects, and alſo having tyed our ſelves by an oath of allegiance and loyalty, for the more confirming of us in our duty, and ſtronger tying our conſciences to it. And the Pope that taketh upon him (for his owne advantage you may be ſure) to diſſolve and unlooſe ſuch oathes, diſpencing with them, and pretending to free mens conſciences from the obligation of them, and from all danger of ſinne by breaking them, carrieth himſelfe exceeding wickedly, and is moſt extreamely injurious to the conſciences of men, and to the peace of the world, and moſt impudently bolde againſt the name of God, and the ſacred and inviolable power of an oath. Bee you advertiſed, that this is to ſet himſelfe above God, in undertaking to diſpence with an oath taken by the holy name of God, which the Lord himſelfe did never yet diſpence withall, for hee that diſpenceth with the conſcience, muſt be Lord of the conſcience, and hee that diſſolveth an oath, muſt be greater then he that bindeth to the oath, and by the oath, and that is the living God alone, whoſe Name is invocated in an oath. Wherefore abhorre you this man of ſinnes impious boldneſſe, and learne alſo to abhorre all manner of rebellion, learning of Salomon, not to meddle with the ſeditious,Prov. 24.21.Prov 24:21 but to feare God and honour the King, and ſhew all good fidelity and allegiance unto him for conſcience. Rebellion againſt our Kings cannot be ſeperated from rebellion againſt God, and this alſo is like the ſinne of witchcraft or Idols. If Iſrael muſt beare the yoake of the King of Babell, how much more every people of their naturall Liege, Lord and Soveraigne? And this is the firſt ſin of the Sodomites.

2. They mended not by their chaſtiſement.The next is, that when the Lord did ſcourge them by the hand of Amraphel and his confederates, ſo that they loſt the day, and many of them their lives, and the reſt their liberties and their goods, and after delivered them againe by the valour of Abraham, they were not any whit amended by this chaſtiſement, but their wickedneſſe continued ſtill to make the ſame out-cry and ſhrill clamour in the eares of God, as he told Abraham before. It is a great wickedneſſe, not to profit by corrections;Prov. 29.1.Prov 29:1 Hee that hardeneth his heart being often reproved, much more corrected, ſhall ſurely fall into miſchiefe. God complaines of Iſrael, Iſa. 1.5.Isa 1:5why ſhould yee bee ſmitten any more? and againe, thy children would receive no correction. It is a great provocation to a man againſt his inferiours,Jer. 2 30.Jer 2:30 if he have puniſhed them for any offence, and cannot finde them one whit amended. Incorrigibleneſſe increaſeth wrath in all ſuperiours. For, firſt it is a fruſtration of their hopes p. 215and labours, and that is tedious. Secondly, it is a proofe that the offender is utterly heardened in an evill courſe, and that doth ſtop the way againſt all further proceeding of clemency, and makes juſtice arme it ſelfe with vengeance, when mercy would be but abuſed if it ſhould ſhew it ſelfe. Bee warned therefore to compare your owne ſelves with theſe Sodomites, and judge betwixt the Lord and your ſelves, if you alſo have not profited naught by his corrections.

I will preſſe the point upon you in reſpect of every mans owne particular, hath not God afflicted thee? made thee groane and complaine with loſſes and croſſes, and more then one or two calamities, and yet after deliverance granted, you have returned to your vomit, and againe are become wallowers in the mire, even giving over your ſelves to the ſelfe ſame crime, for which your owne ſoules did ſmite you in your miſeries, and told you plainely that for thoſe very things the Lord ſent thoſe teſtimonies of his diſpleaſure againſt you, ſo great is that aggravation of thy fault, and will cauſe the Lord to make his rods more ſmarting, and if future amendment upon future and worſe croſſes doe not come betwixt, to cut thee of and deſtroy thee at once, as here you ſee in Sodome. Indeed the moſt horrible abomination that they did publikely live in, required ſo extraordinary and publike a puniſhment, but the particular fault of one particular man in a matter vile enough though not ſo loathſome, ſhall ſurely procure another and a ſorer chaſtiſement, or elſe even utter deſtruction at length. Let this admonition enter into your ſoules, and move you to repent now of that hardneſſe of your hearts, which cauſeth you not to repent upon a former adverſity, or elſe be ſure, that you ſhall treaſure up wrath to your ſelves againſt the day of wrath, you that doe preſently lie under any hand of God, ſet to the matter of finding out and reforming your offences, and be much more earneſt with God to make the croſſe profitable to you in that behalfe, then to remove it from your ſhoulders. And you that have come lately out of a croſſe, and now are gotten againe into a large place, beware of forgetting the hand of God, let the preſent exhortation ſtirre you up to doe better then the Sodomites. Say in your conſciences, was it not a great folly in them, and a juſt forerunner of their finall ruine? that captivity tooke away nothing from their ſinnes: why will you commit the ſame ſinne which you cannot but condemne in them? They had no publike admoniſhioner amongſt them, that did continually perſwade them to profit by that calamity, and putting them in remembrance of the lamentable condition in which they were falne, wiſhed them earneſtly to ſtudy reformation of life. God hath made you his people, hath ſetled his ordinances amongſt you, and ceaſeth not daily to remember your of your duty: without doubt your ſinne in not being bettered by croſſes, ſhall offend him 10. times more then that of Sodome, and you ſhall finde by experience, that the p. 216wilfulneſſe is the greater, by how much the meanes of reclaiming have beene greater.

3. They were unnaturally filthy.I proceed now to a third ſinne, and that is their unnaturall filthineſſe, in offering to commit that foule crime of buggery with the ſtrangers that came to lodge amongſt them for a night, and were but men as they conceived by their outward behaviour, though indeed they were Angels. Take notice of the lewdneſſe of theſe, worſe then beaſts, and learne to have it in utter deteſtation. Firſt, the crime it ſelfe. Secondly, the circumſtances aggravating the crime.

1. The crime of Sodomitrie it ſelfe.The crime it ſelfe is that baſe and vile, and worſe then brutiſh wickedneſſe, of confounding the ſexes which God hath in the creation diſtinguiſhed. For he made the Male and Female, but theſe beaſts would needes ſo much as was in them, take away that ſo neceſſary and uſefull deſtinction, and would have abuſed Males as if they had beene Females, and turned men into women for the ſatisfaction of their prodigious luſt, and that not out of a kind of forced neceſſity, becauſe in the boyling of their unruly appetite there was not a woman to be had, but meerely out of the ſinnefulneſſe of their deſires, which made them take more delight in that which was againſt nature, and leaving the naturall ſociety of the woman, they flamed in their luſts towards man-kind, and as they had no queſtion wrought villanie one with another, ſo now they would have violently committed the ſame outrage upon others. This is an horrible ſinne, forbidden by God in the Law under paine of death, Lev. 20.13. the Apoſtle ſaith, 1 Cor. 9. that abuſers of themſelves with man-kinde, ſhall not inherit the kingdome of God. If there be any light of nature left in a mans minde, he cannot but ſee the wickedneſſe of this fact; for ſeeing the Lord ordeined the conjuction of man and woman, for the impeopling of the world and multiplication of man-kind, it cannot but be againſt nature altogether to power out luſt in ſuch a foule faſhion, as that it becommeth utterly impoſſible to attaine the proper end of ſuch meeting, wherefore they are carried brutiſhly after ſenſuall pleaſure with averſeneſſe from the fruit that God and nature intend, which doe give themſelves over to this filthineſſe. This is the crime of Sodomitry, ſo entitled from theſe Monſters of men that were the firſt publike committers of it. But how ordinary it was in Athens and Rome among both Latine and Grecian even Philoſophers and men accounted worthy and excellent? the Stories will not ſuffer us to be ignorant. And S. Paul affirmes, that the Lord of purpoſe to avenge himſelfe upon their impiety, in not finding out his true worſhip, but changing the Image of the incorruptible God into an image made like …o a corruptible man, Rom. 1.23, 24.Rom 1:23Rom 1:24and worſhipping the creature beſides the Creator, did give them up unto uncleaneneſſe in their owne hearts luſts, to diſhonour their bodies amongſt themſelves, and thoſe that changed the truth of God, that truth which concerned God and the knowledge of him, into a lie, and ſet up images of him, did after put out the light of nature into darkneſſe, and the naturall uſe into that which was againſt nature. p. 217Now how ſhould it come to paſſe, that any one indued with reaſon ſhould grow ſo utterly unreaſonable, as to preferre this filthineſſe before that which is agreeable to the courſe of nature? Surely becauſe when luſt hath once taken poſſeſſion of a man, and that he doth not finde his expected ſatisfaction therein, then the Divell inflameth his fancies to try new and ſtrange wayes of contenting himſelfe, untill he have multiplied his ſinnefull inventions to the utmoſt, and ſpent himſelfe in a fruitleſſe purſuing of what he cannot overtake.

Now conſider the ſeverall aggravations of their ſinne, Firſt,2. The aggravations of this ſinne. 1. In reſpect of the perſons to whom they would have offered this villany. in regard of the perſons to whom they intended to offer this villanie, even men that came within their gates to lodge and ſeeke ſhelter from wrongs. Had they not filthy perſons enough among themſelves to pleaſe their libidinous fancies withall? but they muſt force honeſt and vertuous men to ſuffer ſuch an indignity. Luſt is ever the more blameworthy in exerciſing it ſelfe, by how much it uſeth more violence to effect its deſire. It prevaileth by force worſe then by perſwaſion, although wickedly enough either way, for here is a double wrong done to the ſame perſon, one of polluting, another forcing to ſuffer. Abhorre you all manner of impurities, but eſpecially loath to give luſt ſuch an headſtrong command over you, that it ſhould compell you by force and ſtrength to compell others to ſuffer your unchaſt offers. And if any man hath by wreſtling, and ſtriving, and might even overcome a reſiſting perſon, let him bewaile the ſinne the more, becauſe it is the greater, elſe the Lord will violently puniſh him, that violently abuſed another.

Againe beware of offering hard meaſure to a ſtranger, the more helpleſſe any man is, the more charity commandeth to pity him, the leſſe to wrong him: eſpecially to be ſo madded with luſt, as that a man ſhould impure one with filthy aſſayes whom he never ſaw before, this is to ſhew a moſt licentious and unſatisfiable humour, that is not contented, unleſſe beaſt-like, it may have any it ſees at any time. That luſt will know no bounds which is carried after every ſtranger, and it is the property of luſt, when it hath overlaſhed more then it ought, to disdaine all bounds and limits. Perhaps theſe Angels appeared in the forme of very beautifull young men, and that might cauſe the filthy Sodomites to caſt libidinous lookes upon them, but howſoever it was, luſt doth not confine it ſelfe alwayes to beauty, it is of a raunging humour and loveth variety, and might it have all in the world but one, it would not be pleaſed without that one alſo, as other deſires in their kindes are infinite and inſatiable.

Another aggravation of their wickedneſſe,2. In reſpect of the perſons that committed it. is from the perſons that committed it, not one vile fellow, or three or foure companions in villany, conſented together to act ſuch a hideous part, but all the men of the city, ould and young, all from every quarter aſſembled together, by which it is manifeſt, that the City was univerſally corrupted, and that there was not a civill honeſt man left amongſt them, p. 218but all were turned abhominable buggerers, and did take pleaſure either to act that filthineſſe themſelves or to ſee it acted by others. It is a fearefull thing, when ſuch grievous crimes grow common, when all commit them or like of them, none reproveth, none oppoſeth them, but every one makes another worſe then he would be, and no man will thinke that wicked, which is done by each man in the towne or countrey, as well as by himſelfe. Men follow ſinne amaine, when they ſwimme downe the ſtreame of example unto it; they make themſelves bold to doe what all doe, and can hardly make themſelves beleeve they offend in going with the heard as it it were, O let us reſiſt the overgrowing of ſinne, the overſpreading of all, that it be not as a ſpreading fretting leproſie: Seldome is it, that hideous ſinnes grow common, but that ſome common vengeance followeth, and yet you ſee the nature even of the worſt ſinnes to be ſuch, that they will ſpread themſelves by little and become univerſall diſeaſes, and when every man hath them, none knowes how to be aſhamed of them, or careth to cure them.

But ſee here the old decrepit goates, that were now ſcarce able to ſee or heare or wag abroad, yet theſe had as luſtfull mindes as the youngeſt there, and what they could not act becauſe of weakeneſſe, yet the ſtrength of their unmortified luſts did make them delight to behold, and attempt to performe ſo farre as they could. It is not age that will quench luſt, this fault ſtriketh in the fancy and will not be cured by bodily inabilities, they can love to ſpeake wantonly, and to attempt this worſt of evill, that yet are impotent through age. But ah, it is a moſt undecent thing to ſee the ſinnes of youth prevailing in times of age, it were monſtrous to behold greene apples on a tree in winter. If the froſt of age cannot nip the bloſſomes of libidinous deſires, how great was that heate! who can thinke that he is at all mortified in other things, where nature affordeth leſſe helpe, that hath not prevailed againſt the things that ſhould even die of themſelves. But it is ſure, that length of time will not conquer his hatefull paſſion, unleſſe grace be granted from above, the elder adulterer is the moſt neighing, he deſireth ſo much the more, by how much he can effect leſſe, as you ſee it in ſome kind of creatures whom the knife hath cauſed to ceaſe to be perfect males. O if any old man amongſt you have a wanton heart, head, hand, tongue, and gives himſelfe to pleaſe himſelfe with dalliances, and laſcivious geſtures, words and carriages, let him be exceedingly abaſed in himſelfe, the conſideration of ones ancientneſſe makes the leaſt attempt in him more loathſome, then any act in a young ſtripling, ſo long as one is carried with the fervour of youth to ſuch offences, there is hope that age will temper, but in whom theſe fires continue ſparkling, when his body is little warmer then a dead carkaſſe, what hope can be conceived of his amendment? what charity can thinke that hee will ever bee chaſte? for hee is not chaſte that cannot, but hee that will not be laſcivious.

p. 219But ſee here young men as well as old, the Holy Ghoſt nameth not alone men come to the vigour of their youth, but even the younger youths that were ſcarce paſt child-hood, theſe alſo learnt of the elder, and it pleaſed them to be preſent where filthy deedes were done. Verily, child-hood will ſoone receive the infection of luſt and there is ſcarce a ſinne that will ſhew it ſelfe more early in imitating thoſe evill ſpeeches or actes it heares or ſees; young ones will drinke in this poiſon greedily, and will ſhew that themſelves are of kinne to the elder, by bending the ſame way. How carefull therefore ſhould elder perſons be, to forbeare all ſuch wordes and carriages before theſe buds, as may begin to ſeaſon with evill too too timely? and why ſhould any be ſo naught as yet ſome parents have beene, to delight to teach their childeren libidinous ſongs and carriages? ſome love ſinne ſo well, that they delight to inſtruct young ones in this foule and obſcene trade. Hath any amongſt you ſpate out this venome in the preſence of young ones, to make them ſooner wicked then elſe they would? O how very great is his ſinne, whoſe filthineſſe will live in another when himſelfe is dead. A man hath more cauſe to bewaile the contagion of his luſt in this kinde, then the luſt it ſelfe in himſelfe, he may kill it by repentance, but what will he doe to ſtop the contagion in another.

Againe,3. From the manner of doing it. the fault is exceedingly aggravated from the manner of doing. Firſt, they carried themſelves moſt impudently in this matter, they ſtucke not to tell their minde plainly, bring them out to us, ſay they, and they doe not pretend any honeſt errand, nor will ſo much as goe about the buſh a little to ſhelter their naughtineſſe, till opportunity ſerved to put it in practiſe, but as if it were the moſt honeſt occaſion that might be, they proclaime, that wee may know them. The Holy Ghoſt abhorreth turpitude of ſpeech, and therefore delivers their meaning in a modeſt phraſe, but whither they affected any ſuch modeſt vaile of ſpeaking, its greatly queſtionable, at leaſt it is more probable, that thoſe which would declare their mindes ſo openly and ſo loudly, would utter it alſo as broadly, for ſhame is the onelyonly pull-backe to theſe kinde of looſe ſpeeches. Men feare to ſpeake groſſely, becauſe they would not be thought ſo vile as to delight in filthineſſe, and he that would be knowne to intend ſuch a leudneſſe, no queſtion but he would alſo pleaſe himſelfe in the worſt phraſes he could invent.

Impudency in ſinne, eſpecially in this ſinne againſt which God hath pleaſed to arme corrupt nature with ſome degree of ſhame; for were it not a matter of reproach to offend in this kinde, how few would live chaſtely in their younger and wilder dayes? nay ſcarce in their elder. Mens credit is dearer to them then their ſoule, pleaſure would conquer conſcience in thoſe in whom it cannot conquer vaine-glory: but I ſay impudency in all ſinnes, chiefely in this ſinne, doth make it out of meaſure wicked: they cannot bluſh, ſaith the Prophet,Iſa. 3.9.Isa 3:9 they declare their ſinne like Sodome, they know not how to be aſhamed when they p. 220had done evill. It is a ſigne that a man hath ſtript himſelfe of the nature of a man when he begins not to be aſhamed of ſinne eſpecially not of this ſinne. A beaſt hath not the underſtanding to diſcerne the turpitude of evill, therefore he cannot be aſhamed, ſo the ſhameleſſe is turned into a very beaſt, having loſt the ſence of good and evill: ſuch a one, if any, hath gotten to himſelfe that which is called a reprobate minde, a minde that cannot trie or proove things, that can put no difference.

Therefore learne to preſerve ſhamefaſtneſſe in your ſelves, and to know how to bluſh, it is the colour of vertue in the younger ſort, which ſhould onelyonly therefore be ſeparated from elder perſons, becauſe they ſhould then be more perfect then to ſay or doe things that might occaſion it, elſe impudencie in vice is the more loathſome by how much the head is grayer; Indeed want of ſtore of bloud will not give ſo red a hue to the cheekes, but if an old man be not more confounded within himſelfe for his wickedneſſe then a younger, it is a ſigne that his age hath profited little in ability of judging, and diſcerning evill from good and good from evill. If any amongſt you finde himſelfe to have a brazen fore-head, that is never a whit abaſhed at the doing of evill, chiefely of wanton deeds, that he cares not much who ſees or knowes, what dirt is harboured in his minde, he is neere neighbour to a Sodomite.

But as they did it impudently, ſo moſt wilfully, for when Lot by loving dehortations, and (as any but a brutiſh perſon would have conceived) offers of that which might have better contented them, then that which they propounded (even his owne two daughters virgins) yet they grew diſdainefull towards him, ſtand farre of or beyond, the word is, approach beyond, as much as in our phraſe, get thee farther of, and accuſing him of great inſolencie, that being a ſtranger would needs make himſelfe a Judge, (He takes upon him as a chiefe ruler in the conceit of a wicked man that ſeekes to drive him from his ſinne) they fall to threaten, that they will deale worſe with him then with them. So gentle words did rather exaſperate them, then any thing mitigate their eagerneſſe, therefore the Angels pulling in Lot unto them into the houſe, ſtrike the men with blindneſſe, a kinde of giddineſſe of braine and dazeling of eyes, like to thoſe that have fed of ſome kinde of roote that makes them little leſſe then wilde and mad for the time, they could not finde the doore by groping, and yet continued ſtill to wearie themſelves by groping after it.

Here is the greateſt obſtinacy and wilfullneſſe in ſinning that could be imagined, when not alone no loving diſſwaſion could withdraw their mindes from ſuch a ſhamefull attempt, but even the heavie and immediate hand of God was unable to pull them backe from continuing in their horrible and outragious onſets. God might by force hold them from doing the evill, but from indeavouring to doe it nothing would hinder; to be ſo hard-hearted in a ſinfull courſe, that neither words nor blowes will ſo much as interrupt a man in his p. 221naughtineſſe, or cauſe him to turne a little aſide, or make a little ſtop in it, but that he ruſheth like a horſe into the battell, plunging himſelfe in it like a madman running to drowne himſelfe, and with violence ſtriving to rid himſelfe of them that ſeeke to hinder him from working his miſchiefe, this may ſeeme as high a degree of ſinning, as that of the Sodomites.

O take heed that ſinne lay not ſo faſt hold upon you, let it not be ſo abſolute and mighty a commander. I pray you examine your ſelves, whether you have not ſinned groſſely, boldly, wilfully, and obſtinately in ſome other kinde, as the Sodomites in maſculine luſts, at leaſt whether you have not diſcovered the ſame faults in leſſer degrees, and know that more deepe remorſe and wounding of heart is neceſſary to be ſought after by all men for ſinnes that have ſo many weights at their heeles to make them heavier. They muſt rend our ſoules more, which are laden with ſuch conſiderations, Was not the ſinne groſſe? Yes. Did I not commit it preſumptuouſly? Yes. Did I not commit it ſhameleſly? Yes. Did I not commit it wilfully? Yes. Did I not perſiſt in it againſt dehortaions? Yes. Was I ſo furious that ſome ſtrong hand of God befalling in the inſtant could not hinder mee? Yes. O then how Sodomiticall was this ſinne, and how ſhould I wonder that I ſhould ſo farre ſurpaſſe all bounds and breake all bands as to commit ſuch a crime in ſuch a manner.

But here is one fault particularly to be noted in Lots ſonnes in Law,The ſinne of Lots ſonnes in Law, they would not be ruled by their Father. their Father ſought to get them out of that place, and ſo out of that plague, and therefore by commiſſion from the Angels, went forth to them, acquainted them with the perill and beſought them to ſave themſelves, they count his words no better then the doating dreames of an old man, and will not be mooved at all, unleſſe it be to laugh at him, and ſo they burne with the other Sodomites, becauſe they would not beleeve their danger. Thus doe men yet ſtill pull perdition on themſelves, the Miniſters of the Goſpell preach to us to the ſame purpoſe, that Lot did ſpeake unto his ſonnes in Law. Come out of ſuch and ſuch a ſinne, for God will ſurely deſtroy the committers of it, and what ſucceſſe doe we meete withall? After many an houre beſtowed in ſeeking to make men ſee, that if they doe ſuch things, they ſhall not inherit the Kingdome of Heaven, but ſhall fall into the Lake that burneth with fire and brimſtone, wee have no other fruit, our words appeare to them as if they were the words of one that mocked or were in jeſt, they will not be made to thinke that any ſuch danger is neere them. Tell mee, I beſeech you what you thinke? might not Lots two ſonnes have eſcaped this fire of Sodome if they would? What was the cauſe of their periſhing, but becauſe they would not beleeve their Father in Law? alſo they might have left the City with him and eſcaped the brimſtone. Surely beloved you ſhall be able to alledge nothing at the laſt day to make your deſtruction more tollerable, for why doe you periſh but becauſe p. 222you will not give credit to the threats of God? and labour to leave all ſinne which you may as well indeavour to leave, if your wilfullneſſe did not hinder, as Lots ſonnes might have left Sodome.

If you ſay, we could not beleeve thoſe words.

I anſwer, true, but even as theſe wretches could not beleeve their Father, becauſe by hardening themſelves in evill they had made themſelves obſtinate againſt every thing that croſſed their carnall deſires. It is a fearefull ſinne Brethren, to be no otherwiſe affected to the threats denounced againſt your ſinnes by Gods Miniſters, then as theſe graceleſſe young men, even to thinke them but words of ſport, counterfeit words which have no truth nor ſubſtance in them, but were very mockery and ſcoffage: ſo thought theſe fooliſh fellowes, but in the morning they were made to feele what they would not beleeve at midnight; when they ſcorched in the flames, they in vaine repented their ill entertainement of their Father in Lawes ſpeeches and perſwaſions, and to no purpoſe wiſhed that they had beene over-intreated by him. A number of you live in the ſelfe-ſame ſinne, hee that threatens hell-fire and deſtruction againſt you, for your drunkenneſſe, filthineſſe, revenge, worldlineſſe, is counted a mocker, an idle fellow, that knowes not what hee ſaith, but muſt ſay ſomething when he is gotten into his Pulpit, and no more reckoning doe you make of it: but when death hath carried your ſoules to hell, then you ſhall too late accuſe your owne folly, and wiſh you had hearkened with more beliefe. O accept theſe threats with faith, that they may draw you out of ſinne and ſave you out of hell.

Other ſinnes of the Sodomites. 1. Pride.The ſinnes of Sodome related by Moſes you have heard of. The Prophet Ezekiel by way of upbraiding Iudah, relates ſome other ſinnes together with this, as you may reade, Ezek. 16.49. Pride, fullneſſe of bread, and abundance of idleneſſe were in her, and in her daughters, and they ſtrengthened not the hand of the poore and needy, and they were haughty and committed abhomination before mee.

Pride is a great ſinne.Firſt, the Holy Ghoſt telleth us of their pride, this is a grievous vice, pride of heart is a fearefull ſinne. 'Tis like a great ſwelling in the body, which unfitteth it for any good ſervice, and is apt to putrifie,Its nature fully diſcovered. and to breake and runne with loathſome and foule matter. So doth this pride diſable the ſoule from any good duty, and at left breakes forth into moſt odious and filthy deeds that cauſe it to be tedious to God and man. The Scripture often condemneth it, and pronounceth heavie threats againſt it, Pſal. 73.6. a wicked man is blamed, becauſe pride compaſſeth him as a garment, he weareth it upon himſelfe as ſome faire and gorgeous robe of which hee is ſo farre from being aſhamed, that he rejoyceth in it, and thinketh himſelfe to be made more comely and honourable by it, and Prov. 8.13. hee ſaith, the feare of God is to hate pride, amongſt other things there named. p. 223It muſt needs be concluded to be a fearefull offence, the hatred of which muſt needs ariſe from the feare of God. It is blamed in an Heathen Nation, Ier. 48.29. Wee have heard of the pride of Moab, he is exceeding proud, his loftineſſe, arrogancie and pride, and the haughtineſſe of his heart. The Prophet ſaith of the Iewes too, Chap. 13.13. that hee will weepe in ſecret places for their pride. And our Saviour reckoning up that abhominable litter and broode of ſinnes which have their originall in mans heart, that is, his corrupt inward diſpoſition, amongſt the reſt nameth pride, Marke 7.22. And how much God hateth this vice, is evident by the threats which in his Word he hath thundred againſt it. S. Peter ſaith, … Epiſt. Chap. 5.5. God reſiſteth the proud, hee ſets himſelfe againſt him as in an armie ordered for the battell, he is alwaies in the field as it were with his troopes ranked and ready to give the onſet and take every advantage of doing him miſchiefe, Salomon ſaith, Prov. 11.2. When pride commeth then commeth a fall, a man is apt to runne into moſt ſhamefull faults, and ſo to bring upon himſelfe the greateſt of all reproaches when once hee giveth pride the poſſeſſion of his heart, and after, Prov. 16.28. Pride goes before deſtruction. This ſinne is a neceſſary forerunner of ruine, it is an Harbenger to note our a lodging place for miſery and calamity, and Chap. 29.23. A mans pride ſhall bring him low, truly low enough, even as low as hell it ſelfe, for muſt it not needes caſt him low and low that maketh God his utter enemy.

It muſt be a loathſome vice, if wee conſider the cauſes whence it comes, and the fruits which it produceth. The roote of it is nothing but ignorance or follie or both;Ignorance what? Folly what? Ignorance is the not knowing of what one ſhould know, Folly the not uſefull conſidering of what one doth know, and were not the heart made ſtarke blinde with one or both of theſe vices, it could never ruſh into pride. For ſo meane is a man in his very Creation that he comes of duſt and nothing, and in his ſinfull corruption, now much more meane when he is of his Father the Divell as the Scripture ſaith, nothing but the ſpawne of Hell, and a very baſtard miſ-begotten by the Prince of darkeneſſe, and ſubject to ſo many miſeries here, and to ſuch a weight of eternall miſery hereafter, that if he were duely informed of this baſeneſſe, and did rightly beleeve it, and conſider of it, hee could not poſſibly be puffed up with a good conceit of himſelfe. But his high fancies are ever ſtrong and working in him, when his heart is ſo filled up with darkeneſſe and blindneſſe, that either he doth not at all or not certainely know theſe things. A drunken beggar will carry himſelfe like ſome Emperour, and he cares for no man, becauſe he hath not the wit to take notice of his owne baſeneſſe. So it is with the proud man, ſo very a foole hee is that hee cannot inſtruct himſelfe of his owne contemptibleneſſe, and therefore he is apt to be lifted up in himſelfe, now folly and ignorance be ſo vile things themſelves, that no naturall iſſue of them can chooſe but be like themſelves even ſinfull and wicked.

p. 224Againe, the effects of it are exceeding hurtfull, the puniſhments it cauſeth the Lord to lay upon men are great, as you heard before, he is a profeſſed enemy to him, hee hath threatned to pull him downe,Luke 18.14. Iſa. 23.9.Luke 18:14Isa 23:9 Hee that exalteth himſelfe ſhall be abaſed. God will marre the pride of men and ſtaine their excellencie, and he plagues them often in their bodies and ſtates, by giving them up to ſuch abſurd carriages, as doe pull ruine upon themſelves, and alwaies in their ſoules by giving them up to the hardneſſe of their hearts, ſo that they be of all the moſt impenitent and irreformable, and therefore it is ſaid, that when God will convert a man he covers his pride by chaſtiſements, and when Ieremy chargeth the people to amend and give glory to God before his judgements come upon them, hee ſaith, if you will not heare my ſoule ſhall weepe in ſecret for your pride, Jer. 13.17.Jer 13:17noting that this filthy pride doth even ſtop up the eares againſt all wholeſome advertiſements. O how fearefull a vice is that which cuts off the way to all amendment, by turning away the eare from receiving inſtruction, the principall inſtrument of working amendment?

But it produceth many ſinfull carriages in all reſpects.

Firſt in reſpect of all perſons. Secondly, of all ſtates. Thirdly, of all qualities. For perſons, it makes him in whom it ruleth, and ſo farre as it ruleth rebellious againſt Gods precepts, careleſſe of his promiſes, and regardleſſe of his threats, ſo that hee deſpiſeth and contemneth all the authority of God, and will not be guided by his counſell. Caine was a proud man you all know, hee would never elſe have killed his Brother on that quarrell whereof you heard. Now when God himſelfe came to admoniſh him and diſſwade him from that murder, it was all in vaine, hee would not hearken to God, but continued to harbour malice till it brake forth into bloudſhed.

In reſpect of men, for ones ſelfe it makes him ſelfe-iſh, all for himſelfe, not regarding who be hurt ſo himſelfe be pleaſed, ſelfe-willed and heady, ſo that no counſell will rule, but hee will head ſtrongly like a madded beaſt runne on in his owne race, as the Captaines that came to Ieremy for counſell, becauſe they were proud men, and as the Scripture notes would not accept of his counſell. And it fills him full alwaies of diſcontent, fretting and vexation, nothing, no perſon can pleaſe him, he is ſtill finding faults, juſt like one that hath a ſwelling upon his hand, ſomething or other toucheth it ſtill and drives him to out-cries.

And for others, towards his ſuperiours he is undutifull and will not heed their words nor be ruled by them. He thinkes himſelfe too good to receive their correction or reproofes or chaſtiſements, and growes worſe rather then better. For his inferiours he is likely tyrannicall and Lionlike, and cares not how he diſgraceth, and wrongeth, and over-puniſheth them, rating and ſtriking, and laying about him even for nothing or as good as nothing. For thoſe that are more proſperous then himſelfe and excell him in any thing he is ever envious and ſpitefull p. 225and malignes them for it. For thoſe that are below him, he is ſcornefull and diſdainefull, and inſolent in deriding and ſleighting them, for his equals hee is arrogant and inſolent too, ſtill lifting himſelfe above them and preferring himſelfe before them. If he meete with men in a good eſtate he grudgeth at them, if with miſerable men he ſcornes them; and paſſeth by them pittileſly, if not ſcoffingly. And towards all in generall, he is contentious and froward, ready to picke and proſecute quarrells, to make the worſt of every thing, and to take all with the left hand ready to work in proud wrath, quickly angry, and apt to vent his anger in lofty and ſcornefull ſpeeches, comparings, revilings, upbraidings. If he deale with friends, he is unthankefull, they muſt be his ſlaves ſtill to humour him in every thing, alſo all former good turnes, are forgotten; towards his enemies he is infinitely revengfull, cares not what ill he doth them in requitall, and will ſcarce ever forget an imaginary wrong. I meane ſuch a one as doth ſeeme none to any but himſelfe, and thoſe whom he hath made crooked by a falſe and partiall relation. Thus in reſpect of perſons.

For eſtates give him adverſity, he is ſullen, dogged, impatient, cannot ſtoope to it: blames every body for it and cares not what ſhifts he uſeth to get out. Give him proſperity, he abuſeth it and doth miſchiefe with it, at leaſt doth no good with it but makes it an inſtrument of ſerving his pride and other luſts, ſo that hee is good for nothing in any place, he can ſtoope to no burden, nor buckle to no ſervice, being juſt like a goutie legg, well neither lying ſtill nor ſtirring, or a ſicke body neither well a bed nor up.

For qualities, the good qualities of others he knowes how to vitiate, traduce, calumniate and make them ſeeme vices, and will have ſomewhat to ſay to blemiſh them. For bad qualities he makes them worſe then they be, aggravates them by miſ-relating, and turnes them into a jeſt and laughter, ſcorning rather then pitying him in whom he thinkes they be, as the Phariſee did the Publican. His owne ill qualities, he will not ſee, he will not confeſſe, he will not mend, but hides them, excuſes them, defends them, and many times boaſteth in them. His good qualities he marres and corrupts, and doth ſo lift himſelfe up for them, that moſt times they be even troubleſome to others and reproachfull to himſelfe, he knowes them ſo too well and makes ſo too much of them, that no man elſe can finde any commendableneſſe in them, they be but matter for bragging and boaſting and telling gay tales of himſelfe, what he hath done or can doe; ſo it makes his vices worſe, and turnes his vertues even into vices. Can that be other then a moſt hatefull and filthy vice that bringeth forth ſo many bad effects? and yet all theſe and many more that I cannot reckon up, doe moſt apparantly follow from pride in what degree it ſelfe is ſuffered to prevaile in men.

Now I pray you beloved ſearch into your ſelves, and looke about if you cannot ſee this vice abroad in your neighbours. Let me propound p. 226this queſtion to each of you, doe you know never a proud man in the Towne? and doe you ſee never a one in the Church whom you judge to be full of pride? you would anſwer this queſtion in your owne hearts. Doe you ſee or know a proud man or woman in the place where you dwell? I am afraid, you that be poore will looke upon the gayer cloathes of the wealthie, and ſay without doubt they be monſtrous proud that muſt weare ſuch gay things about them, when others of as good earth as themſelves goe almoſt naked or ſo ſimply clad. And I feare, leaſt you that are wealthy will finde cauſe to blame ſuch a one and ſuch a one for pride, becauſe their carriage is ſo and ſo: many of you can ſee pride (I doubt not) peeping out of the poore mans rags, and crawling like a vermine out of his meane garment: yea, you that be poore, I feare will finde a great deale of pride abroad, you will not returne without finding it, for in truth it is a fruit of pride to finde pride every where but in ones ſelfe. Therefore I recant this ſpeech now, and I pray you leave that forreine inquirie, and come you home every ſoule to himſelfe, and ſearch at home each in his owne boſome, houſe, carriage. And tell mee or rather God who ſpeakes to each, art not thou thy ſelfe ſomewhat a kinne to the generation of Sodome? a veſſell in whom the Divell and fleſh hath laid up a deale of pride.

You may perhaps aske me, how any man may know whether he be proud or no, I meane over-come with pride, full of it, over-ruled by it.

I ſpeake to thee that art poore and courſely clad, Doe not you thinke that you are as good men and women as thoſe that are finelier clad? and if you had as good ſuites and ornaments as they, you ſhould be never a whit inferiour to them: have you not theſe kinde of vying buzling thoughts in you? in truth, this is nothing but pride. And you that are richer, doe you not count theſe poore ſnakes almoſt nothing? the mudde, the ſcumme, three-halfe-penny creatures, leſſe then duſt almoſt to you, muſhroms, ſhrubs, verily, theſe thoughts proclaime you to be monſtrous proud, and if you goe away with them on either ſide and find them not, ſtop them not, blame them not, it is certaine this vice hath a ſtrong partie in you and in very deed doth over-maſter you. 'Tis pride of heart we ſeeke for, and 'tis nothing but pride that ſets up theſe briſtling thoughts in you.

But yet I ſhall give you another note, nothing is a ſurer proofe of over-ruling pride, then this, that a man ſees no pride in himſelfe, neither will confeſſe it to his owne heart: It is certaine, this vice is as naturall to all mankinde as it is to be borne with eyes in their heads, with a mouth, with an heart, with a liver, with braine: The vitall parts of our body doe not more ſurely come into the world with us, then this vitall part of the body of death and of corruption. Now if you have never ſeene it nor could meete with it in p. 227the effects of it, ſo as to know it, it is onelyonly becauſe you are ignorant and blinde, and the more ignorant of your corruptions the more proud. When vices be not ſeene, they be not lamented, nor reſiſted with ſpirituall weapons, nay not with naturall good conſiderations neither, and the leſſe they be reſiſted, the more they grow, and the more they grow, the ſtronger and bigger they be, and the more they rule in him in whom they be. If it were not therefore for want of underſtanding, by this time a great number of you might perceive that you deſerve to be called ſonnes of pride, for your ſelves cannot denie, but that you have in a manner alwaies denied your ſelves to be proud, you never ſaw it in your hearts, nor confeſſed before God with ſecret ſorrow for it; Lord I am very proud, ſuch and ſuch effects proove mee to be very proud. And without doubt, hee that never did thus ſtrive to mortifie his pride, cannot but be a very proud man. Loe now I have ſhewed you how to finde out your pride, by not finding it out, and this is the ſureſt way of finding it, where it is moſt it hides it ſelfe moſt from his eyes in whom it is, like the foundation of a building that is underground, though it beare up all that is above the ground, or like ſome ſecret diſtemper in the inwards that ſhewes not it ſelfe but by its effects.

But let mee tell you what pride is, that you may the better know it and acknowledge it when you meete with it.Pride what it is? I ſhall deſcribe it in the words of an excellent deſcriber of vices. The inordinate deſire of ones owne excellencie is but an effect of it. The Apoſtle S. Paul tells you moſt briefely, and yet moſt clearely, what it is, when he ſaith,Gal. 6.3.Gal 6:3 If a man thinke himſelfe to be ſomething when hee is nothing, hee deceiveth himſelfe. Loe a ſingular definition of this vice. It is that vice, by which a man thinkes himſelfe ſomething when he is nothing; whereby hee makes too great reckoning of himſelfe, judging himſelfe to be better then hee is, taking himſelfe for gold when he is but copper, for a goodly thing when hee is but dirt, for ſomething when hee is nothing, ſaith our Apoſtle. Pride is the vice of over-prizing himſelfe, ſetting too much ſtore by himſelfe, as a childe out of his folly makes a great account of a white pibble-ſtone, ſo man out of his folly makes great reckoning unduely of himſelfe, ſets too high a price on himſelfe, as a covetous over-reaching Chapman on his wares. A man if he would conſult with himſelfe could not but confeſſe that he is nothing, but hee doth, with himſelfe as ſome folkes, doe by Dogs and Monkies, they know they be paltry carrions, beaſts, yet they ſet great ſtore by them and make pretious account of them for their mindes ſake, ſo doe we men by our ſelves, notwithſtanding the imperfect knowledge of our nothingneſſe, and this is the pride of heart which wee ſeeke for. O ſee it, ſee it, that is it rules in each of us naturally, every ſonne of Adam makes an over-great account of himſelfe, ſets himſelfe at too high a rate, for ſo ſlender is the knowledge of God that hee ſets more by himſelfe then by God, and I am ſure that is to ſet too much p. 228by himſelfe. A man counts himſelfe ſomething that is nothing, yea he accounts him that is nothing, more then him that is infinitely more then all things. Judge you if there be not cauſe that God ſhould reſiſt him in whom there is this vice regnant, this high thing that lifts it ſelfe againſt the knowledge of God.

I ſhall ſhew you the degrees of this vice now. They be two, predominant and mortified, predominant where it is not depoſed by the power of ſanctifying grace, which alone killeth ſinne, and ſo it ruleth in all men naturally, and will rule untill the Lord beſtow his humbling Spirit upon them, which making them firmely to beleeve the doctrine of mans miſery begins by little and little to daſh them quite out of conceit with themſelves, and to eſteeme themſelves the baſeſt of all creatures almoſt, even creatures worthy to be damned and moſt vile therefore. But when pride is thus caſhiered by the entring in of true humiliation, there it no longer raigneth, there it is continually obſerved, the evill fruite of it noted, arraigned, condemned before God, and many an heavy ſigh and ſupplication is ſent up to God againſt it; and there it is not a King, a Commander, there it is not imputed, there it doth not denominate the man, but where it is not thus depoſed and dethroned, it is not marked, the ill fruits of it are not drawne before Gods tribunall, they are not ſorrowfully confeſſed, nor carefully reſiſted, there it is the Lord of the heart, and there it doth raigne and is imputed, and doth denominate the man in whom it is, and he is a proud man.

But now where it raigneth, it is to be found in two plaine differences. In the one it is like unto a beaſt that is fed fat at graſſe, or is well provendred with good feeding, luſty and ſtrong, and ſturdy and bolde. In the other it is like unto the ſame beaſt, kept leane and poore, and weake and feeble, over wrought, thinly fed, and ill provendred; It is the ſame beaſt. ſtill, but it ſcarce lookes like the ſame, or carries it ſelfe like the ſame: Sometimes pride is fed with wealth and honour, and theſe outward things in abundance, and with great excellent parts of nature, wit, learning, beauty, ſtrength and the like, yea and with a kind of fiery temper of body. When it hath all, or many of theſe encouragements and helpes, it is like a flouriſhing King that goes abroad in progreſſe among his people; then it is bold and audacious to produce its ill effects, it dares ſhew it ſelfe in its proper perſon, and be ſeene by any eye, then will a man affirme to himſelfe, that he is a perſon of ſome valew, one that hath ſuch wit, &c. why he is I hope a worthy and excellent perſon. So pride will ſtare a man in the face, and profeſſe it ſelfe if it be well helped up with theſe outward things; But if it be kept downe with poverty, with meaneneſſe in outward reſpects, and with great croſſes, then it is ſomewhat fearefull to be ſeene, then it hides its head, it is like a King brought behind by rebels, who keepes himſelfe within ſome place of fortification, and will not commit himſelfe to hazard, but ſtill he is a King, and takes upon him as a King. So pride in ſuch will p. 229not make a man ſay plainely he is ſome body, he is a perſon of worth, but ſtill in the ſecret of his heart he makes high account of himſelfe and is ready (as I ſaid before) to think he is as good a man, though he be not as rich, as learned; yea ſometimes this vice of pride though raigning, yet is like a bad tyrannicall Prince, kept in by ſome counſellor of ſpeciall truſt, as Ioaſh by Iehojada. I meane, it is a little held in compaſſe by good education and precepts of morality, and a kinde of reſtraining grace, and then it is farre more moderate in its effects, and will not ſo exceſſively bewray it ſelfe, other times it is like a tyrant, which hath a councell as bad as him ſelfe, it rangeth whether it liſteth, when it wants good education, and reſtraint of a divine hand to keepe it downe, and then the effects of it be prodigious. Know therefore that a man may be under the dominion of pride, though he be not ſo outragious and enormious in the effects of it, as ſome others be, and if you will take a true triall, here it is. I can know what account any man makes of a thing by his carriage, when that thing is depreſſed, abuſed, wronged, vilified, and ſo may I know what account I make of my ſelfe by my demeanour in occaſion of ſuch uſage.

When you have learnt how to find out this ſinne, if you pleaſe,The meanes to ſubdue. pride. will you learne alſo to ſubdue it? the way is firſt to marke the fruites of it, as they breake forth in your lives, which fruits we have diſcovered before. Impatiency, bragging, contention, envying, ſleighting and deſpiſing of others, and eſpecially working in proude wrath, that is, falling into ſuch extreame fits of anger, that a man cares not almoſt what hee ſaith or doth to them that have angered him.

Secondly, When you finde them to fall upon them with ſorrow and lamentation, arraigning and judging your ſelves for them before God, and labour to make your ſelves ſeeme baſe in your owne eyes becauſe of them.

Thirdly, To pray heartily againſt it, and to beg the Spirit of God to humble you and caſt you downe. There is a thing that looketh ſomewhat like humility, and it is nothing but a heart a little kept downe with croſſes, or with education and good inſtructions, this may be found where the Spirit of ſanctification is not, but true humility is an effect of Gods Spirit thoroughly ſanctifying the heart. A man by being conſcious to himſelfe of his owne naturall imperfections and defects may be kept a little under, ſo that his pride will not ſo boldly lift up it ſelfe, but no man depoſeth pride from raigning, but by the Spirit of God, you muſt therefore intreat the Lord by the operation of his Spirit to ſubdue your pride.

Laſtly, You muſt exerciſe your ſelves in good meditations, concerning, Firſt, your naturall miſery and meaneneſſe. Secondly, your ſpirituall. The naturall ſeene in our birth, life, death, entrance into the world, continuance in it, departure out of it.

Firſt, how little and meane are we in reſpect of our entrance, what did we come from at firſt, and originally but very nothing? there p. 230was a time when we were not, having alone a potentiall being, that is, a being not yet in being, but alone lockt up as it were in the cauſes of it; yea there was a time, when wee were not in any ſecondary cauſes, but alone in the omnipotency of God, who was able to make us of nothing. And ſurely, that which comes from nothing can be no exceeding excellent thing in it ſelfe, and if it have any excellency, it hath it from another, to whom all the glory of it is due. Yea what was the matter of which God made us at the firſt? not gold, ſilver, braſſe, iron, wood, or any more then common thing, but even the duſt of the earth, for you have heard how Adam was formed. Doubtleſſe the Lord did this of purpoſe to miniſter matter of humbling men unto their meditations; for if I came from duſt, I ſhall ſurely ſavour of mine originall; a thing made will have a reliſh of the matter whereof it is made, unleſſe it receive an exceeding great change, therefore Abraham confeſſed unto the Lord, I am duſt and aſhes. Call we our ſelves by that name ſeriouſly and often, and duſt cannot ſwell: it may be blowne away, it cannot be puffed up.

But let us looke upon a man in the courſe of his life, and that with reference to the good he hath and can doe, and to the evill he hath or is able to doe. The good he hath firſt is exceeding little, compared to that which God and Angels have, as no man will deny that ſhall make the compariſon; Now he ought if he were wiſe to compare himſelfe with his betters, and not with his inferiours. Set a man in ballance to a beaſt he is ſome body, he hath reaſon, wiſedome, and the like, ſet him in the ballance with God, he is a meere foole, a compound of weakeneſſe and vanity, all he doth know, all he can know, is leſſe then nothing. Yea compare him with an Angel, how ſilly is he, how feeble? one Angell is able to know more then all men, and to doe more, one Angell can beguile all men and deſtroy all men; yea if you compare him with beaſts, he hath a little more wit then moſt of them, but they have ſtronger bodies, perfecter ſences are able to teare him in peeces, and can live without him many of them better then he without them, ſo that he is more beholding to them then they to him. So his good is little, little knowledge in reſpect of what God and Angels have, and in reſpect of that he once had, and might have had ſtill, but that himſelfe deprived himſelfe of it. Little ſtrength even in compariſon of beaſts, and muſt continue here but for a little time.

Againe, this little is all borrowed, it is none of his owne; he hath it of meere curteſie, and from the goodneſſe of another, ſo that he is not to be counted better for it, but alone more indebted: who ſwelleth for a borrowed thing; or if he doe, who doth not befoole him for it? If a man that hath no horſe be friended with a good one, ſhall he be proud of it? and is not all we have borrowed?

Nay thirdly muſt we not be accountable for all we have, ſo that we are but as ſervants which have charge of their matters goods, and p. 231and muſt anſwer how they have ordered it, ſhall ſuch a perſon bee proud?

And laſtly, what we have is uncertaine too, 'tis moveable 'tis fleeting, wee may looſe it we know not how ſoone; we are like tenants at will, that cannot challenge ſo much as a quarter, nay not a weeke or minute: it ill becomes ſo meane a thing to thinke well of it ſelfe.

Now for the evill we have, that is much, and our owne, that is inſeperable and inavoideable, it is great. O to how many and ſore croſſes is every man ſubject? to diſeaſes, to caſualities for goods, to madneſſe, to injuries, and to a 1000. unhappineſſes, from which neither wiſedome nor ſtrength, nor riches, nor high places can fence and ſave him, eſpecially to the vexation of his owne heart, which is enough to make him miſerable though he were rid of all other evils. And theſe evils are come unto him as due puniſhments of his owne ſinnes, as fruits of his ill deſervings, and as effects of his owne folly, and miſery is ſhamefull as well as bitter, when it is juſtly imputable to the perſons ill carriage that ſuffers it, becauſe his faults have brought it on himſelfe, and this evill is properly his owne, becauſe he owes it to none properly but to himſelfe, neither can any care of his prevent it, but he ſhall be ſo during life, and ever as he lives longer ſo ſhall he be ſubject to more miſery. Indeed ſome men ſcape in this world with more eaſe then divers others, but every man hath his portion, enough to make him know himſelfe to be nothing, and enough to daſh pride out of countenance, if he would not hide his owne eyes from taking notice of it.

Now looke to him in his end, how little a thing will kill him? a haire, or a ſtone of a raiſin, the leaſt thing going awry. How little a place will hold him when he is dead? a poore winding ſheete, a coffin, a little hole in the earth, how little can he doe then? nothing but feede wormes and yeeld forth a ſtinking ſmell. Looke upon a man lying upon his death-bed, groaning and panting for life, looke upon him in his winding ſheete and coffin, bound hand and foote, and impriſoned in that narrow ſtockes. Looke upon him in his grave, rotting and ſmelling and putrifying, and I hope you will eaſily confeſſe, he hath cauſe to make but meane account of himſelfe, ſo will theſe thoughts helpe to chaſe out pride.

But conſider a man in his ſpirituall miſery, he was conceived in ſinne, he is of his father the Divell, he is a ſlave to ſinne, a traitor to God. He is full of all wickedneſſe, deſtitute of all holineſſe, and cannot eſcape eternall damnation by any worth or power of his owne, but muſt needes ſinke downe to hell, and be made fuell for that eternall burning. You ſee by what meanes you may ſubdue pride, hee that findeth it out and reſiſteth it with theſe weapons, ſhall undoubtedly prevaile againſt it, hee that thinkes himſelfe free from it and takes no paines to ſubdue it, ſhall ſurely bee conquered by it.

p. 232And let the conſideration of this, that pride is ſo foule a vice; make you bleſſe God with much thankfulneſſe for croſſes, afflictions, and divers temptations and tribulations, for what be they elſe but medicines to take downe pride? and who that hath a great ſwelling in his body, doth not thinke it a benefit deſerving recompence as well as thankes, to have a fit medicine prepared and applied, that at length may take downe that ſwelling. It is to be confeſſed that the beſt of men be too proud even now, notwithſtanding all the croſſes they have felt, and ſinnes they have committed. O how much more proude would they have beene had not God made uſe of ſuch things to tame and depreſſe them? And of their pride ſo much.

2. Fulneſſe of bread.The next fault is, fulneſſe of bread, this is reckoned as a fault, and either it is ſo indeed, or the Spirit of God was deceived, who put it downe here in the catalogue of Sodomitiſh crimes. You muſt either grant that fulneſſe of bread is a foule ſinne, or elſe you muſt tell the Prophet that himſelfe and the Spirit by which he ſpake were both in an error.Luk. 16.19.Luke 16:19 'Tis attributed to Dives in the Parable, hee fared deliciouſly every day. 'Tis charged on wealthy men, as one of the ſinnes that ſhall procure their howling and miſery, you have nouriſhed your ſelves in the day of ſlaughter, James. 5.5.Jas 5:5meaning, they gave themſelves over to feaſting and banqueting every day. A daily continuall ſtuffing the belly with ſtore of ſavoury and delicate foode, is hurtfull for the body and ſoule too. Uſe abſtinence, feed ſparingly, fare hard and ſhort ſometimes. And ſo much for the ſecond ſin of Sodome, fulneſſe of bread.

3. Abundance of idleneſſe.The third is abundance of idleneſſe, here is the fault it ſelfe idleneſſe, and the meaſure of it, very much idleneſſe. Idleneſſe is a ſinne eſpecially when it growes to be abundance of idleneſſe. Salomon hath bent himſelfe to the diſgrace of this fault in many of his Proverbes, Goe to the piſmire O ſluggard, Idlenes a great ſin and why?Prov. 6.9. & 9. how long wilt thou ſleepe? & 10. Yet a little ſleepe. 24.30. I went by the field of the ſloathfull, and by the vineyard of the man void of underſtanding, a witleſſe fellow, a foole. And the Apoſtle condemnes it in the younger widdowes, that they learnt to be idle, 1 Tim. 5.13. and many threats are made againſt the idle perſon and the ſluggard, 19.15. an idle ſoule ſhall ſuffer hunger.

There are divers reaſons to prove this fault to be a great ſinne. 1Firſt, it is a croſſing of that end which God had in making man; hee made him to be uſefull and profitable as the members of the body, idleneſſe makes him unprofitable; hee gave him a minde and a body, fit for uſefull and laborious imployments, he ſpends this ſtrength to no purpoſe. So he doth even thwart Gods intention in creating all things, and himſelfe among the reſt, for all were made for labour in ſome fruitfull matter, as we ſee the Sunn and heavenly bodies, the waters and trees, and all the creatures.

2Secondly, he depriveth himſelfe of all right in conſcience to foode p. 233and other neceſſaries, and maketh himſelfe a theefe in all he eateth and drinketh, and ſpendeth, for this cauſe S. Paul ſaith,2. Theſſ. 3.10.2 Thess 3:10 hee that will not worke let him not eate, ſo hee is interdicted the uſe of Gods creatures, as it were a man baniſhed out of the world. A civill right in the courts of juſtice hee hath to the poſſeſſing of things, becauſe of his title to them and intereſt in them, but a conſcionable right to the uſe of them hee hath not,Verſe 11. therefore Paul wiſheth men to labour and eate their owne bread, intimating that it is not their owne in the court of conſcience before God if they gaine not an intereſt to it by paines.

Thirdly, idleneſſe is a great nouriſher of all vices. It nouriſheth 3pride and ſelfe-conceitedneſſe,Prov. 26.26.Prov 26:26 For the ſluggard is wiſer in his owne eyes then ſeven men that can render a reaſon; he is apt to filthineſſe and luſt, why was Sodome ſo lewd, but becauſe they were idle? Every temptation doth eaſily ſeize upon him that is at leaſure, and doth nothing, as a bird that ſitteth ſtill on a tree is eaſily hit with an arrow or bullet. He can have while to hearken to a temptation, and to ruminate upon the evill things which Satan and the fleſh doe ſtirre up. In nature things that lie ſtill gather ruſt, and ſtanding water ſoone breeds noyſome creatures, and ſoone putrifies, and eſpecially idleneſſe makes a man a buſie body, full of medling with other folkes matters, and that for the moſt part to do more hurt then good. The nature of man is active, and if it be not imployed in ſome uſefull thing, it muſt follow ſinne and vanity.

Laſtly, this ſinne expoſeth a man to want, Idleneſſe will cloath with 4ragges, his penurie commeth like an armed man, and like a traveller, Prov. 23.21. & 6.11.Prov 23:21Prov 6:11haſtily, ſurely, ſtrongly, it cannot be reſiſted, it will not linger, Hee that followeth vaine perſons ſhall have poverty enough; & 28.19. & 20.4.The ſluggard will not plow in Winter, therefore hee muſt begge in Summer and have nothing. And if it fall out, that great meanes doe keepe an idle perſon from want, yet hee hath a moſt poore and beggarly ſoule, utterly deſtitute of ſaving graces and vertues, for he muſt labour for theſe things that will attaine them.

But let us ſee, what idleneſſe is. It is that vice,What Idleneſſe is. by which men refuſe to beſtow themſelves conſtantly and painefully in ſome profitable thing, and take leave to ſpend their pretious time in things unprofitable. Some things are unprofitable ſimply, as fond and roving thoughts, tatling and vaine words, ſome things are unprofitable accidentally, in reſpect of their exceſſe, as ſports and paſtimes, and ſleepe, and eaſe, and ſitting ſtill, and in reſpect of the manner of doing, as dealing with a ſlacke hand and working by halves. He that will not continue to take paines in things uſefull and beneficiall to himſelfe and others, but whileth out his time in ſitting ſtill and twatling with others of matters impertinent to him, or uſeleſſe in themſelves, or diſcourſing with himſelfe about like points, or gives himſelfe to exceſſe of ſleepe or of ſports, or elſe followes his buſineſſe by the halves, this man is idle, and if hee doe ſo much and p. 234often and almoſt continually, then is hee guilty even of abundance of idleneſſe.

I pray you every one, ſet your conſciences a worke to finde out your owne ſinnefullneſſe in this kinde; Doe not many of your hands refuſe to labour? Are you not ſuch as will not worke? Some are idle, becauſe they have beene ſo ill educated, that they have not fitted themſelves for any calling, they have nothing to doe nor cannot tell how to beſtow themſelves and their times. Theſe are a kinde of vagrant people, though they have meanes enough to live of, cyphers, good for nothing, but to eate and drinke, vermine, Apes, Monkies, whoſe whole life is to eate and drinke and ſleepe and ſport, and ſit and talke and laugh and be merry. Theſe are excrements in humane ſocieties, and the moſt miſerable of the ſonnes of men, as having brought upon themſelves by long uſe an habit of being idlesbees, and a kind of neceſſity to continue naughty; yet ſuch a neceſſity as doth not excuſe but aggravate the fault: others againe are idle, becauſe though they have a calling, yet they have no minde to follow it, but are eſtranged from the workes of their vocation, and love to be gadding and rambling hither and thither, and every where, but where they ſhould be. Theſe are great offendors, this idleneſſe turnes their foode into poyſon, many ſuch ſloathfull doe-naughts there are in the world. There be ſome ſervants ſluggiſh, ſlow-backs, whoſe hand is no ſooner from under the Governours eye, but that it is alſo off from the worke, and they leave all and ſit downe to talke by the fire-ſide, or in a corner being men of tongue, and further then eye-ſervice drives them to it, their chiefe imployment is twattle.

Now I pray you, if any be guilty to themſelves of lazineſſe, unwillingneſſe to exerciſe themſelves painefully in their callings, either with hand or head or both, that they take notice of it, ſure they be of kinne to theſe miſcreants the Sodomites; now begin to labour in this worthy worke of repenting for thine unprofitable living. For ſure, if men muſt give an account for every idle word, then other parts of idleneſſe muſt likewiſe be brought unto the reckoning. I pray thoſe that be of the richer ſort, that doe not finde a neceſſity of labouring laide upon them for their bellies ſake, to take heed that they paſſe not over their idleneſſe as a ſmall matter. Moſt times riches make men turne Sodomites, they are proud, they give themſelves to fullneſſe of bread, and to abundance of idleneſſe, they will not ſet themſelves to any diligent following of any good worke, but delight in that which Salomon ſaith his vertuous woman would not doe,Prov. 31.21.Prov 31:21 to eate the bread of idleneſſe. Surely the God that made them as well as other men with bodies and mindes fitted to doe ſervice, will not brooke their doing of nothing.

And ſecondly, I pray you ſhun, ſhun this Sodomitiſh ſinne, take not liberty to be idle, but lay out your time ſo that you may comfortably p. 235anſwer it to God the Maker of it and of you. Time is a thing moſt pretious, all the wealth under Heaven cannot redeeme one miſpent minute, by how much it is more deare and irremediable, by ſo much ought it to be more carefully husbanded and warily beſtowed. Therefore, be you painefull in your callings, breake off ſleepe ſeaſonably in the morning; ſet cloſe to ſome needfull actions in the day, give not the greater part of your time to ſports, and ſitting idle and diſcourſing of this and that, but follow the workes of your calling, and frame your ſelves to ſome calling, make your ſelves a vocation in ſome matter or other, that ſhall be worth your time. Painefullneſſe in a calling will kill many vices, it will exerciſe all vertues, it will prevent many temptations and ſinnes: it will make ones life comfortable, and his heart in good meaſure humble and diſcreete. It will be a content at death, to thinke one hath not waſted his life for nothing. Doe not dare to ſlip away from the workes of your calling but upon good ground, when you are able to alledge ſome better thing to be done inſteed of it, or juſt occaſion of intermitting it, for your better fitting and inabling to it. I doe not commend toyleſomeneſſe to you, but due diligence in your places, that may cauſe you to differ much from the inhabitants of Sodome. Eſpecially, give not your ſelves to exceſſive ſleepe and ſports; Salomon hath condemned the ſluggard and the man that loveth paſtime to the ſtockes of want, and one way or another the Lord will finde a time and meanes to caſt them into thoſe ſtockes.

Doe not all things invite you to diligence in a calling? ſee, what care the Sunne hath to runne his daily and yeerely courſe according to its proper nature, ſee how all the reſt of the heavenly armie doe keepe themſelves in their owne places, and ſwiftly performe their owne motions. See how the waters doe ebbe and flow, and that conſtantly, ſee how the fountaines make haſt to the brookes and rivers, and the rivers to the Sea; ſee how all things almoſt are ſtill in action. The earth that keepes in one place, yet is ſtill doing ſomething in that place, either nouriſhing the rootes or the branches of the trees, and other things that grow on it, or elſe gathering heart to it ſelfe to doe the ſame worke better for a little reſpite and intermiſſion. And in Heaven, though theſe naturall actions ceaſe, yet the ſpirituall imployment of living, rejoycing in honouring and praiſing of God doth never ceaſe. Quicken up your ſelves therefore to this virtue of diligence, it is good for ſoule, good for body, good for ſtate, profitable every way, and at laſt will proove eaſie and delightfull too, to him that doth it with moderation. The diligent man takes as much content in his moderate labour, as the ſluggard in ſomnolency and eaſefullneſſe. So much for this fault alſo.4. They ſtrengthened not the hands of the poore.

A fourth is a ſinne of Omiſſion, and that is, they ſtrengthened not the hands of the poore. What is that? They did not releeve his neceſſities p. 236with convenient ſupplie, but gave him either nothing at all, or but ſo ſmall a pittance, as would not ſuffice to give him any comfort.

It is you ſee a great fault to be pinching to the poore, and either to give them nothing, or a very ſmall quantity almoſt as good as nothing. Therefore he reckons it as a proofe of a good man that ſhall live, Ezek. 18.16. Hath given his bread to the hungry, and hath covered the naked with a garment; but when our Saviour came to ſentence the goates on the left hand, he giveth this reaſon of their rejection.Mat. 25.Matt 25 I was ſicke and you did not viſit, hungry and you gave mee no meate, in priſon and you came not to mee: and when they alledged that they never ſaw him in ſuch diſtreſſed caſes, and withdrew themſelves from ſuccouring him, his anſwer is, in that you did it not to theſe, you did it not to mee. When the rich man refuſed to ſell all and give to the poore upon an extraordinary command from him, he lets him goe, and admits him not to follow him, nay by his words ſpoken immediately after,Mar. 10.Mark 10 it is as poſsible, he excludeth him from Heaven, for he muſt needs be underſtood of that rich man and ſuch as he was. Now if not giving of all upon an extraordinary occaſion, will ſhut a man out of the Kingdome, then the not giving of ſome convenient quantity upon an ordinary occaſion, muſt needs procure the like puniſhment, becauſe the diſobedience is equall in both caſes.

The reaſon is, firſt, this is a flat diſobedience to moſt expreſſe plaine and frequent Commandements. There is ſcarce a duty of the ſecond Table which God hath more plainely laid downe, more often repeated, more earneſtly preſſed then this of giving to the poore. He therefore that liveth in perpetuall negligence of this dutie, and either will not acknowledge it or will not practiſe it, lives in a wilfull and conſtant rebellion againſt God. Thinke not my Brethren, that it ſufficeth to proove a man upright if hee doe not live in a ſinne of commiſſion, that is, in the continuance and allowed doing of ſomething forbidden by God. Nay if he live in a ſinne of omiſſion, i. e. in the continuall and allowed neglect of a duty commanded, this is not to obey God in all things, this ſhewes ones heart is not univerſally ſubject to God. This prooveth that ſome vice hath dominion in him and that he loveth and reſpecteth ſomething more then God, which cannot ſtand with uprightneſſe, yea beloved this hypocriſie which is ſo much over-awed as it were by cleereneſſe of knowledge, that it ſcarce dares diſcover it ſelfe by taking boldneſſe to commit ſinnes of commiſſion, but knowes how to hold in with ſinnes of omiſſion and to give them allowance enough, is ſo much the more dangerous by how much it is leſſe diſcernable. For hee ſeemeth to himſelfe to have much to ſay for himſelfe, why this duty ſhould not at this and this time binde him, becauſe no affirmative precept bindes to all times, and ſo hee will ſhift it from himſelfe in ſuch manner, as not to take notice that hee offendeth, whence groweth the greateſt perill of all. Therefore know you that this unmercifullneſſe to the poore, as prooving that obedience is p. 237but partiall, and ſo that the heart is not upright is ſure a very great ſinne.

But ſecondly, it declareth that a man beleeveth not the promiſes of God, and ſo that his faith is not unfained. It is ſure, that as hee which obeyeth not all Gods Commandements obeyeth none, ſo he that beleeveth not all his promiſes beleeveth none. For if we ſubmit to his truth becauſe it is a perfect truth, wee muſt grant that hee cannot lie nor be deceived in any thing, and if wee build not our conſenting to his words upon his truth, that cannot be called faith at all. Now God hath made ſo many, ſo evident, ſo full promiſes to thoſe that are mercifull to the poore, as no other duty almoſt can alledge for it ſelfe. A promiſe throughly beleeved, muſt needs produce obedience to the Commandement whereto it is annexed, becauſe every man is ſo truly deſirous of his owne welfare, that what hee doth ſtedfaſtly perſwade himſelfe will procure good unto him with the paines and coſt, for that hee will ſurely put himſelfe to the paines and to the coſt. Hee theerefore that is not mercifull doth not beleeve theſe promiſes, becauſe hee doth not obey the Commandements to which they be joyned. How then doth hee beleeve any other promiſe? So we have prooved him by this argument to be voide of faith, and is not that a great ſinne which convinceth him to be void of faith in whom it is?

Further, no man hath true charity that hath not a heart to confirme the hand of the poore; for S. Iohn makes the concluſion thus, Hee that loveth not his Brother whom hee hath ſeene, 1 Joh. 4.20.1 John 4:20how doth hee love God whom he hath not ſeene? And hee doth but lie that ſaith hee loves a man, unleſſe he be ready to releeve him, for S. Paul ſaith, that love is bountifull, wherefore, S. Iohn is peremptory in this conconcluſion, ſaying, He that hath this worlds goods, 1 Joh. 3.17.1 John 3:17and ſeeth his Brother hath neede, and ſhutteth up his compaſsion againſt him, how dwelleth the love God? That therefore is a great offence, which prooveth that a man hath either none, or none but counterfeit charity.

I have ſhewed you what a grievous offence this is of the Sodomites; afore I paſſe from it, let mee ſhew unto you a neceſſary diſtinction of poore men.Two ſorts of poore men. 1. Gods poore. Some are Gods poore as I may terme them, ſome the Divels. Gods poore are they, whom his hand croſſing them, or ſome naturall meere indiſcretion of their owne, or abundance of charge, want of worke,2. The Divels poore. or the like hath brought into and doth keepe in poverty. The Divels poore are thoſe whom idleneſſe, waſtfullneſſe and unthriftineſſe doth make poore, becauſe either their hands refuſe to labour, or elſe they conſume it all up ſuperfluouſly when they have gotten it. The former kinde of poore you ought to ſtrengthen, and the not ſtrengthening of them is a ſinne. To ſtrengthen the hands of the latter is to ſtrengthen their ſinne, and therefore their hands muſt not be ſtrengthened, for S. Pauls Canon is againſt it, He that will not labour ſhall not eate.2 Theſſ. 3.10.2 Thess 3:10

p. 238Now conſider every man of himſelfe, may it not be juſtly ſaid of you, that you doe not ſtrengthen the hands of the poore. Are not a number of you in your owne conſciences convinced? or if you would not winke, might bee convinced, that you doe not ſtrengthen the poore mans hands. When have you with any willingneſſe given to any poore man any reaſonable quantity? Yea, how backward are a number of you to give any thing at all. Here is ſuch complaining amongſt you of your being ſeiſed too much one, and too much another, that it is more then evident, you have little will to part with your money to his purpoſe, I know not what skill to uſe, for the faſtening of a reproofe upon a niggard, I will not ſo much as ſtrive to doe it therefore: But I call upon each of your conſciences, to become a juſt and true Judge againſt you, and to finde one your guiltineſſe and to give you no quiet, till it have made you confeſſe the fault and blame you for it. But I call upon conſcience in vaine I feare, for the conſcience of a niggard is alwaies a bad conſcience, ſo inthralled to the love of money, that he will not want excuſes to make himſelfe thinke he need not do that duty by which he ſhould leſſen his heape. But theſe excuſes ſhall one day aggravate the ſinne, therefore whoſoever is an offendor in neglecting this duty of ſtrengthening the hands of the poore; I pray you give your conſciences leave to paſſe a right ſentence upon you, viz. that your faith, love, obedience are in that degree counterfeit and fained, that you take liberty to your ſelves to be ſlack in this ſervice.

And now I muſt require you in Gods name, to take great care that this ſinne of Sodome doe not ſhew it ſelfe in you which would be counted Chriſtians, I ſuppoſe there is ſcarce a Congregation within many neere you, that hath beene more urged to this duty then I have urged you. Sodome had not the twentieth part of this helpe, If God take it ill of them that they did not eſtabliſh the poore mans hand, how will he be offended at it in you? If ever you will have comfort at your end? If ever you will have a reward of your religion? If ever you will be called any thing but Hypocrites by your owne conſciences? I call upon you to reforme this fault, ſtrengthen the poore mans hands.

Thoſe poore that be idle, that be waſtfull, that make themſelves poore by carrying the dirty yoke of vice, ale-houſe haunting, &c. I pray you chaſtize them, correct them, ſpare not for their crying. It is no more pitty to heare them complaine, then to heare a Woolfe howle when his foot is taken in a ſnare. But thoſe that be honeſt, ſober and good, and have not put themſelves into this miſery, but are put into it by Gods hand. I pray you confirme their hands, helpe them to ſuch a quantity of releefe as may make their lives comfortable, ſupply their needs, that God may ſupply all your needes according to his riches in glory in Chriſt Jeſus. God giveth to ſome more, to ſome leſſe, that there p. 239may be an equality through the bounty of the one, notwithſtanding the inequality in gathering. So it ſhould be concerning them of the houſhold of faith, you of the wealthier ſort that feare God, ſhould lay all your heads, hands, and hearts together to take ſuch order that the poorer ſort of the ſame place which make care to live well ſhould not be over-much ſcanted. O that you would doe ſoe? and ſome amongſt you helpe to ſtirre up others, and to effect the matter, as I doe now ſtirre you up all, and would be glad to give you an example of bountie in this kinde. No one mans purce can ſupply the wants of all, but the ſuperfluity of all united would doe it abundantly. Why ſhould we not reforme a fault which God would not brooke no not in Sodome? We have done with foure of Sodomes ſins.

The fift is committing abhomination, 5. They committed abhomination.hee meaneth that unnaturall uncleanneſſe whereof we ſpake before out of Gen. 19.9. and therefore will paſſe it over in ſilence now.

The laſt ſinne is haughtineſſe,6. They were haughty. hee chargeth them before with pride, and now here with haughty carriage. It may be concluded hence, that pride and haughtineſſe be two diſtinct things, ſeldome ſeparated in practiſe, but in their nature to be ſo diſtinguiſhed, as the roote and the branch, the fountaine and the ſtreame.How pride and haughtineſſe differ. For pride is a vice more inward, the nature of which ſtandeth in this, that it cauſeth a man to over-eſteeme himſelfe. Haughtineſſe is a vice more outward, conſiſting in this, that it maketh a mans outward carriage lofty and high. This is that which S. Iohn calleth the pride of life, 1 Joh. 2.16.1 John 2:16this is that which David denieth of himſelfe, ſaying,Pſal. 13 1.1.Ps 13:1 that his eyes were not lofty, and it is one of the things whereto he bindes himſelfe, to be ſo great an enemy, that none of thoſe which accuſtomed themſelves unto it, ſhould have admittance into his favour and houſe,Pſal. 101.5.Ps 101:5 him that hath a high looke and a proud heart will I not ſuffer. Hee names an high looke firſt, becauſe it was impoſſible for him to diſcerne the proud heart, but by the looke or ſome external effect of it. And Salomon nameth it in the Proverb. 6.17. as one of the things and the firſt in order which God deteſteth, viz. a proud looke. And David in Pſal. 18.17. ſaith, that God will bring downe high lookes. You ſee, that this high and lofty carriage is a ſinne, the cauſe is, it proceeds from pride of heart, it increaſeth pride of heart in him that ſo declareth it; it infecteth others with the ſame pride, and it grieveth and offendeth them that are not infected, and in all theſe reſpects procureth Gods hand upon the offender.

Now looke everyone to himſelfe. Art not thou, and thou, and thou of an haughty carriage? Doth not your behaviour give a ſtrong reliſh of ſelfe-conceitedneſſe?Foure things diſcover pride in the outward carriage. There be foure principall things that diſcover pride in the outward carriage. The lookes and countenance, the gate and pace, the words and language, the garments and ornaments.

Firſt the lookes, when they be big and diſdainefull,1. The lookes. ſuch as it is p. 240eaſier to obſerve where they be, then to deſcribe them in wordes. The colour of red, blew, white may eaſily be diſcerned by the eye, the judge of colours: but what wordes ſhould a man uſe to deſcribe a red colour ſo to the fancy? as a man might know it without ſeeing it; ſo hauty lookes are moſt eaſy things to be knowne when one ſees them, but hard to be deſcribed, and it is ſure, that God would not have made ſo frequent mention of proude lookes, but that the countenance is very apt to bewray the high heart, but becauſe a man doth ſeldome ſee his owne face, therefore this is a fitter ſigne to ſhew pride to others, then to diſcover it to a mans ſelfe.

2. The gate.The next, a proud gate with an outſtretched necke, and mincing with ones feete, or any other affected kind of going, is an act of haughtineſſe, that is, a ſetting forth of ones ſelfe unduely, and a demonſtration of pride, and this too may be better perceived then expreſſed, and becauſe a man cannot eaſily obſerve the carriage of his owne head and body in his going, therefore it is fitter for the diſcovery of another then of ones ſelfe.

3. Words. 1 Sam. 2, 3.1 Sam 2:3There is a third act of haughtineſſe, that is, high words, ſpeaking on high, as Hannah hath it in her ſong, by way of prohibiting it. When a mans tongue is lofty his heart is ſo, wordes tending to vilifie and abaſe others, eſpecially when he is angry with them, words of bragging and boaſting, that have none other uſe but to ſet up a mans ſelfe, and to paint him with gay colours. Threatning wordes that are died with revengefulneſſe, and the like to theſe, they are all proude wordes and haughty ſpeeches, and all kinde of diſdainefull and ſcornefull, and upbraiding wordes, tending unſeaſonably to caſt a mans faults in his teeth, for no man is covetous to diſgrace another, but he hath overvalued himſelfe firſt.

4. Cloathes.Laſtly, haughtineſſe appeareth moſt apparently in cloathes and the like ornaments, when a man or woman will goe as coſtly and gaily as ever his place will beare, and a little more too; and when he muſt have trimme cloathes, though he goe in debt for them, when he muſt be fine though he ſpend all he can get on his backe, when he vieth with others, and muſt have as good things as ſuch and ſuch. When in theſe things hee doth not as S. Paul biddeth, equall himſelfe with them of the lower ſort but of the higher. Rom. 12.16.Rom 12:16When though God have humbled his eſtate, yet he mauſt ſtill keepe up his port, and by hooke or crooke, make a ſhift to be as gallant as ever. This prooves a proud heart, for noe man would beſtow ſo much garniſhing upon himſelfe, if he did not count himſelfe ſome body, and did not deſire to be ſo accounted of others. Therefore Iſaiah among other fruites of proude vanity,Iſa. 3. 16, &c.Isa 3:16 ſpeaketh of the many gewgawes of the women of his time, by which they ſought immoderately to ſet out themſelves. A number of you thinke your ſelves farre the better, when you have ſet up your ſelves with a deale of gaudineſſe, ſuch lace, ſuch ruffes ſo in the faſhion. If it be ſutable to your place and meanes, it is no great diſcredit, but if above, ſurely it is as great p. 241a diſcredit as can be, for it is as if you ſhould weare a paper upon your heads or backes, in which were written in great letters as in ſome other crimes hath beene done. Bee it knowne unto all men, that here goes a proud man and a proud woman, It is even a Proclamation of your pride and folly, and a telling tales againſt your ſelves, which I am ſure you would not doe if you did well thinke of it, yea it is more then that, for it brings your names into queſtion about your truth, and if you be females about your honeſty; there is ſuch a mans ſervant, ſhe is exceedingly ſleeked up, ſee what a waſe-coate, what a gowne, what a ruffe, what a dreſſe ſhee hath, it might well beſeeme a mans daughter that would give her a large portion, what hath this wench to maintaine it? Is her father able to doe much for her? no, well then I wiſh ſhe get it by honeſt meanes, I wiſh that either a falſe finger or an over-curteous lip do not helpe her to it. I am afraid all is not well that ſhe is ſo fine. This is all the good this haughtineſſe doth you, and will you not leave it?

The Sodomites puniſhments. Firſt, they were taken captives,The Sodomites puniſhments. 1. They were taken captive. 2. They were burned with fire here and in h…ll. Jude. 7.Jude 1:7 bleſſe God that you have not felt this miſery. Secondly, God ſent fire and brimſtone and deſtroyed them all at once, Ezek. 16.49. They were ſet forth for an example, Iude. v. 7. Sodome was turned into aſhes, 2 Pet. 2.6. The ground is now turned into a ſalt ſea, called the Dead Sea, no fiſh will live in it, the bird that flee over fall downe dead. Thirdly, they were caſt into the lake that burnes with fire and brimſtone. Let us feare the ſinnes of Sodome, God is able to puniſh us in the ſame manner. (*⁎*)