MAny and fearefull haue bene the iudgements , which Almighty God from time to time hath executed vpon man for sinne : But of all the examples of Gods vengeance , this which he shewed vpon Sodom and Gomorrha for their impiety is most horrible and dreadfull : for whose eares do not tingle , whose flesh doth not tremble , whose hart doth not melt , to heare of such a sudden , strange , and mercilesse fire as this was , The destruction of Sodom and Gomorrha , the most fearefull example of Gods vengeance that euer was inflicted in this world vpon mankind for sin . which like a showre of raine fell vpon these cities and destroyed them ? Wée read of the torments of hell , that they are vnspeakeable , and as the heart of man cannot imagine the ioyes which are prepared for the godly , no more can the heart of man imagine the miseries which are reserued in hell for the wicked and vngodly . Now of all the iudgements which God hath inflicted vpon man in this world , there is none which doth more resemble the paines of hell , then this wherewith Sodom and Gomorrha were ouerthrowne . Esay . 30.33 . it is sayd , that in Tophet there is burning fire , and a riuer of brimstone is there sayd to kindle it : and Reuel. 20.21 . it is sayd , that the diuell was cast into a lake of fire and brimstone ; and Reuel. 21.8 . all the wicked and vngodly are threatned to haue their portion in the lake that burneth with fire and brimstone , which is the second death . So that the torments of hel , and the iudgement wherewith Sodom and Gomorrha were destroyed , are fire and brimstone . As therfore the torments of hell are vnspeakable , and passe all other torments : so this vengeance which the Lord inflicted vpon Sodom and Gomorrha , resembling hell torments , is the most grieuous and fearefull vengeance , which euer was executed vpon any people in this world , & for this cause ought we more duly and seriously to consider it , to the end that the horrour and dread thereof might strike and imprint a feare and trembling in our hearts , to offend so great and mighty a God , which is able to punish and destroy the vngodly , euen in this world , with such horrible and fearefull punishments .

And surely , if euer we stood in néed of precepts to admonish vs , of counsell to forewarne vs , or of examples to terrify vs , we now stand in néede of them in this hard and flinty-hearted age of the world , wherein neyther precepts nor counsell , nor examples of other folkes harmes can any thing preuayle with vs to make vs beware : what things soeuer were written before , were all written for our learning : all people before vs haue bene made examples for vs , yet nothing can moue vs or make vs wise , but wée are as inrespectiue of Gods iudgements , and as carelesse of his displeasure , as though we had neuer read or heard any thing , and so resolute are we in our impenitency , that if we should see Sodom and Gomorrah burning before our faces , the fearefull beholding of so strange an obiect might happely breede admiration and wonderment in vs , but repentance and amendement of life it would not .

But Sodom lyes in the ashes of her destruction , and wée haue raked by the remembrance of her in the ashes of obliuion : Sodom is not so much as heard of by report in the day of our pride : her destruction was a wonder indéed : but we confirme the old prouerb , The greatest wonder lasts but nine dayes . And as the smoke of her and of her land sometimes ascended into the clouds , and so vanished : in like maner , the remembrance of her and of her destruction is perished like smoke , and forgotten as though it had neuer bene : yet wée practise her sinnes , and are corrupted more then shée in all her abominations : shée is a younger sister to vs in iniquity , and we iustify her in all our transgressions . What a madnes is this to forget the iudgement wherewith she was destroyed , and to practise her sinnes , which was the cause shée was destroyed ? This is to be penny wise & pound foolish ; for we may be well assured , If we practise the sinns of Sodom we shall taste of the iudgments of Sodom . that if we practise her sinnes , we shall taste of her iudgements . Therefore in her name I haue vndertaken to giue an Alarum to this City and this land , to eschew the sinns of Sodom , lest they burne in the iudgements of Sodom , and for the same purpose I haue made choise of this parcel of Scripture , contayning a true , plaine , and perfit relation of that feareful ouerthrow , which Almighty God brought vpon Sodom and her Cities for their abominations .

In which ouerthrow we haue foure things especially to consider . 1. Fiue causes why Sodom was destroyed . The suddennes of it : it was by Sun-rise . 2. The author of it , which was the Lord from the Lord out of heauen . 3. The maner of it , which was with fire & brimstone . 4. The generality of it , all the plaine , and all the Inhabitants of the Cities , & all that grew vpon the earth , were destroyed in this ouerthrow . Lastly , the cause of this sudden , fearefull , generall ouerthrow , which was sinne and iniquity .

The suddennesse of Sodoms destruction appeares , in that the History reporteth , that it happened by the Sunne-rise in the morning : so that their destruction came vpon them vnawares . Ouer-night , they were all gathered together about Lots house , to breake open his dores ; and in the morning their owne houses crackle about their eares , & are burnt ouer their heads , and they themselues consumed in the same fire : They made Lot and his ghests haue an ill night ; but now they themselues haue a worse morning : for in their sinfull beds did the fire take them , or if they were risen from their beds , a showre of fire and brimstone gaue them a wofull good morrow : And though this fire and brimstone came downe in a showre of rayne , yet it was such a showre , as was not discerned , before it came : the Skye was not ouercast , the Sunne was not ouershaddowed with clouds , The suddennes of Sodōs destruction . nor the firmament with gloomy and thicke darkenesse , as vsually it is before other showres : but the Sunne did rise as fayre and bright vpon the earth , as at other times , so that there was no cause to expect or feare such a showre , and by reason it hapned so soone in the Morning , it took some of them in their beds , some asléep some not throughly wakened , some apparrelling themselues , others preparing themselues to go about their sundry occasions , but none of them dreaming of such an hot seruice , as to haue fire and brimstone to their breakefast .

When Almighty God brought that vniuersall floud vpon the old world , Noah was a Preacher vnto them of that age , and by preparing the Arke , he gaue them warning what was intended towards them .

In like maner , when Iericho was layd leuell with the ground , the ruines of that City were in a maner made manifest vnto the Inhabitants thereof , by the seuen dayes compassing of it about , and the sound of the trumpets did , as it were , sound foorth their destruction vnto them : and euen vnto Pharaoh was Moses sent still the day before , to forewarne him , and giue him knowledge of the plagues which should ensue the day after : but in this destruction of the Sodomites , there was no man to forewarne them of it , no prediction to foretell it , no signe to demonstrate it ; so suddenly doeth vengeance take them , euen vnawares , and when they little thought of any such matter .

Doctrine . From whence growes this instruction vnto vs , that such as continue and goe on still in their wickednes without repentance , Vengeance shal suddenly ouertake the vnrepentant sinner . Iob 34.20 . shall suddenly be destroyed , before they be aware . God sendeth downe his vengeance suddenly vpon the wicked , euen when they cry , Peace , Peace , and all is well , then doth vengeance come suddenly vpon them , as sorrow commeth vpon a woman trauayling with child . This Elihu noted in his experience . They dye suddenly ( sayth he ) meaning the wicked , and the people shal be troubled at midnight , that is , when they looke not for it , and they shall passe foorth , meaning , the iudgements of God , and take away the mighty without hand , that is , quickly , or contrary to all expectation .

Many and fearefull are the examples which we haue in the Scriptures concerning this matter : Gen. 19.26 . Num. 25.8 . Lots wife turning her head awry , was her selfe at that very instant turned into a pillar of salt . Zimry and Cozby were both slaine amidst their filthines . Belshazzar in the height of his feasting , reuelling , and banquetting , had his iudgement laid vpon him . Dauid being astonied at the sudden destruction of the wicked , maketh an exclamation by way of admiration concerning this matter , Psalm . 73.19 . Oh how suddenly ( sayth he ) are they destroyed , perished , & horribly consumed ! And surely , the sudden destruction of the wicked is not onely terrible to them that are striken with it , but it causeth as many to wonder , as eyther heare of it , or behold it : When the earth opened & swallowed vp Corah , Dathan and Abiram with their wiues and children , they themselues did not onely send foorth pittifull and rufull outcryes at the suddennes of their owne destruction , Numb. 19.34 . but all Israel that were about them , fled at the cry of them : death , come it neuer so gently , yet it is most terrible & dreadfull to nature , because it destroys nature : Sudden death is one degree more fearefull then death . but sudden death is a degrée more fearefull then death , because death is the way of all flesh , and it is appoynted for all men once to dye : and therefore it is wisedome patiently to beare , and not to feare , that which cannot be auoyded : but sudden death is neyther common to all , nor necessary for any , but it is like a Kains marke , set vpon some few for examples sake , to warne others to feare and liue preparedly . In all worldly reason , it is better to dye in a moment , then of a long languishing sickenes . Therefore Caesar was wont to say , Suet. in vita Caesar . Repentinus & inopinatus finis vitae est commodissimus . But howsoeuer a long languishing sickenes is grieuous to nature , and tedious to flesh and blood , yet therein a man hath time to compose and set himself in order , to dispose and set his house in order , to yeld back his spirit to God which gaue it , with old Simeon to sing that Swanlike song : Lord , now lettest thou thy seruant depart in peace according to thy word : to giue testimony to the world , that he dyes in the true faith of Christ , and in loue and charity with all men ; so that he leaues a good report behind him , which as Salomon sayth , is better then a precious oyntment : But as for him that dyes suddenly , he can do none of these things , and therefore he leaues a suspition behind him , neyther can the iudging Nature of man hardly beléeue charitably of him : For indéed , to say the truth , where God will haue mercy , he commonly giues time to craue mercy : but when he strikes suddenly , it is a fearefull signe that he meanes to haue no mercy ; for so he threatens to the vngodly : His destruction shall come suddenly , Pro. 6.15 . he shal be destroyed speedily without recouery .

These things being duly considered , we haue iust cause to pray with the Church in her Liturgy , From sudden death , good Lord , deliuer vs . But you will say , Wee ought to pray against sudden death . that we ought continually to liue so prepared and prouided for death , that we should be ready at all times , steale it neuer so suddenly vpon vs . True it is , such in déed should be our readines and preparation ; But yet this is no good argument , that therefore we should not pray against sudden death : for thus I will instance against it : 1. Tim. 5.8 . Euery man is bound to prouide for his family , things honest and necessary for their reliefe and mainetenance , and he that doth not so , is worse then an Infidell : yet euery man notwithstanding must pray Giue vs this day our dayly bread . Our prouision for bread must not hinder our prayer for bread , neyther must our preparation for death hinder our praying against sudden death . But you will say vnto me , Doe you condemne all that dye suddenly ? or doe you thinke that sudden death is alwayes a spirituall iudgement ? What say you to good King Iosias , so much lamented by Ieremy , Lam. per. tot . and commended by the testimony of Gods spirit in the Scriptures ? What say you to many good men , some drownd at sea ? How to iudge of those which dye suddenly . some kild in fight ? some going well to bed , and found dead in their beds ? do you affirme , that sudden death to all these is a spiritual iudgement ? Surely , concerning Iosias , I answere , that he dyed not a sudden death : for he was wounded at Megiddo , 2. Chron. 35.23.24 . and after he was wounded , he complayned to his seruants , that he was very sicke : wherevpon his seruants remoued him out of his owne charret , into an other , and afterward carryed him to Ierusalem , and there he dyed . Can Iosias be sayd to dye of a sudden death ? They doe but f●atter the world , which countenance the sudden death of their friends , with the example of Iosias : for where it is sayd , that he was taken in there nets , Lam. 4.20 . the Prophet doth not meane by Nets , the suddennes of his destruction , but rather the cunning deuices and stratagems which his enemies vsed to worke his ouerthrow : and so is Net taken , Iob. 18.8 . and in diuers other places besides .

And as for such as perish at sea , they cannot be sayd to dye suddenly : for when a man sets his foote into a ship , he well knows , that there is but halfe a foots breadth at the most betwéene him & death ; so that a mans entrance into a ship to goe to sea , is , as it were , an entrance into some dangerous sickenes : and commonly there is some storme before a shipwracke , which is a good premonition of ensuing danger ; & when a man is vnder water , he is not presently depriued of life , but there is some reluctation of Nature , in which time of reluctation , there may be many a déep sigh sent vnto God for mercy and forgiuenes ; and as it is with those that goe to sea , so it is with those that goe to fight : who knoweth not , that the chance of warre is vncertaine ? & therfore when a man goes into the field to fight , he should make account that he lies him downe vpon his sick-bed . The Drums and Trumpets are to him as so many bells , that sound forth his dolefull knell : The Arrowes , the Pikes , the shot of all sort , are messengers of death vnto him , so that he cannot be said to die suddenly : Who are sayd to dye suddenly . but that man dyes suddenly , who being in perfect health , and frée from all imminent danger , is so depriued of life , that there is no reluctation of Nature to bée perceiued . And what are we to iudge of such ? Surely , concerning such , we are not onely to consider the present condition of their death , but also to looke backe to their liues formerly past ; and if we find them to haue liued in al good conscience before God and men , and to haue béene busied in some holy or charitable action at the howre of their death , these men , doubtlesse , dye in the fauor of God ; & sudden death is but a temporall iudgement vnto them ; Sudden death not alwayes a spiritual iudgement . Amb. de obit. Val. & it were against the rule of charitie & piety , to iudge otherwise of them : for of what kind of death soeuer a iust man dyes , it shal be wel with him , & his soule shal be at rest : but if a man hath all his life time liued wickedly & vnconscionably , and be also taken by death in some vngodly & vncharitable action , out of al question , sudden death is a spiritual iudgment to such a man , as it was to the Sodomites here in this place , whom the Apostle S. Iude doth definitiuely condemne , saying , Iude. 1.7 . that they suffer the vengeance of eternal fire . Let this therefore be the vse of all that hath bin said , euen to pray against sudden death , & yet to liue alwaies so prepared for death , that we may be ready at all times with the fiue wise virgins in the Gospel , to go in with the bridegrome , Mat 25.10 . & be partakers with him of al his pleasures which indure for euermore . Now we are in the 2. The Author of Sodoms ouerthrow . place to consider the Author of this fearefull ouerthrow , wherewith Sodom & Gomorra were destroyed ; & that was the Lord : for the text saith , The Lord rayned vpon Sodom & Gomorrha brimstone & fire from the Lord out of heauen . The phrase of spéech here vsed , séemeth somwhat strange , & therefore diuers men haue diuersly interpreted it ; some haue thought it to be nothing els but a speach proper to the Hebrew tongue : others haue thought it a redundancy of speach : some againe haue thought , that the holy Ghost would , by this forme of speach , note vnto vs a miraculous and extraordinary action , aboue and beyond the course of nature : but in reading the ancient fathers , we may finde , that they did vrge this place against certaine Hereticks of their time , to proue the eternity of Christ . So Marcus Arethusus in the Sirinian Counsell alledged these words against Photinus , expounding them thus , The Lord Christ , to whom the Father hath committed all iudgement , did rayne from the Lord Iehouah his Father , brimstone and fire out of heauen . So that Almighty God by his Sonne , did execute this fearefull vengeance vpon Sodom and her Cityes .

There was neuer any thing which hapned in the world , eyther so miraculous or extraordinary , but there haue bene euer some , which haue eyther douted of the truth of it , or disputed about the true cause of it . ●er● . fict . Some haue doubted vpon the truth of Noahs floud : P●trusab Al●aco . Guil. Par. Others haue attributed the cause thereof to the constellation of the Starrs , or to fatall necessity . Concerning the destruction of Sodom and Gomorrha , there be that do attribute it to the nature of the soyle : Strabo . for the country ( say they ) being full of pitch & slime , and other combustible matter , the fire that destroyed these cities , Against those that ascribe strange accidents to naturall causes . did burst forth of the earth . Which assertion of theirs is cleane contrary to the Scripture here in this place , which sayth , that it came from heauen . And amongst vs at this day , if any strange accidents do happen eyther in the Ayre or in the Earth , or in the Waters , we referre them to some naturall cause or other , being vnwilling ( as it were ) to acknowledge God to haue a hand in them . And why should we be so willing to séeke out causes in nature for such things as fall foorth strangely in the world , and so vnwilling to intitle the God of nature in them ? God made the Starres , and the Planets , and the rest of the celestial bodies of that kind , to be for signes , and seasons , & dayes , and yéeres : and this is the right and lawfull vse of them by their creation . Let them be for signes , Gen. 1.14 . saith Almighty God , but not for causes . Astra demonstrant , non necessitant : The Starrs doe sometimes foreshew such things as happen , Against the vanitie and incertaintie of iudiciall Astrologie . but they are not the inforcing causes of such things as happen . Most impious therefore and blasphemous it is , to ascribe these things to the influence and operation of the Stars : for it is to rob God of his honour , to derogate from his power , to ouerthrow his prouidence , and to tye God to secondary and subordinate causes , and in respect of our selues , it extinguisheth the feare of God in vs , it hinders our repentance and conuersion vnto God , it drawes vs to Atheisme , and to a flat contempt both of God and his Iudgements . Pharaoh was not mooued with all the miracles that Moses & Aaron could doe , so long as hée saw his Sorcerers could doe the same ; because he attributed , whatsoeuer was in those miracles to Art and Nature , and not to the power of God . The beasts of the field doe not tremble at the braying of an Asse : but they are horrible afraid at the roaring of a Lyon . So we tremble not , we are nothing afraid , we are not mooued with any thing , be it neuer so strange , so long as we are perswaded it comes from naturall causes : but when we acknowledge the hand of God in such things as befall vs , this bréeds in vs a feare of his Maiestie , and we are the sooner mooued to repentance and amendment of life .

Origen is very bitter against these starre-gazing Naturalists , and sayth of them , that Dum alias stellas beneficas , alias maleficas faciunt , os suum in coelum aperiuno : Whiles they make some Planets beneuolent , and some maleuolent , they open their mouth against heauen it selfe . And that ancient Counsell of Toledo , holden in the foure hundreth yéere after Christ , In assert . fidei cap. ●lt . decréed thus against them , Si quis Mathesi aut Astrologiae existimat credendum , Anathema sit : Let him be accursed , that thinks there is any credit to be giuen to Astrology , or Mathematisme . What comfort , I pray you , can any man haue , to thinke that the Planets are the causes of such things as happen in the world ? Admit the Planets could hurt vs : can they heale vs , when they haue hurt vs ? can they relieue vs , when they haue plagued vs ? can they helpe vs , when they haue crost vs ? That man therefore must néeds be comfortles in his afflictions , that attributes the cause of them to the influence of the Starres , or to Fortune , or to necessity , or to any other secondary cause whatsoeuer . But as the Lord Iehouah did execute this terrible iudgement vpon Sodom and Gomorrha by the Lord Christ : so we must confesse and acknowledge , that it is God , and not Nature , the Almighty , and not the Planets , the Lord of heauen and earth , and not Lady Fortune , that is the cause of all such things as happen here in the world , whether they be particular or generall , whether they be cursings or blessings , safety or destruction , losse or gaine , iudgements or mercies , prosperity or aduersity . This doth the Almighty himselfe witnes of himselfe , Esay . 45.7 . I make peace , and I make euill . And the Prophet Amos affirmeth the same thing of God , Amos 3.6 . Is there any euill in the City , and the Lord hath not done it , sayth the Prophet ? Both which places do pregnantly proue vnto vs , that whether it be good or euill that happeneth vnto vs , God is the Author of it , and it commeth from him , as the true and onely cause thereof . Therefore the Prophet Ieremy demaunds this Question of these that do so curiously obserue the rules of Nature , Iere· 14.22 . Can the heauens giue showres ? is it not thou , O Lord our God , Ps. 147.4 . saith the Prophet ? God being the God of nature , ouer-rules nature , he calleth the starres by their names , and therefore disposeth them at his pleasure , & guides the Planets after his will . Let vs not therefore employ our studyes in such vaine Arts , which haue no certainty in them : Let vs not beléeue , nor consent , nor consult with the rules therof : Hierom. in Esay . cap. 27. for as Hierome well saith , such Arts and the professours , practisers and inquirers after the same , doe more harme in a citie , then fire . Canon . 16. And therefore the Councell of Venice , holden in the foure hundred and sixtieth yéere after Christ , decréed , that if any man did study Astrologie , or gaue credit to any such as did studie that Art , if he were a minister , he should be depriued , & whatsoeuer he were , he should be excommunicate : For indéede , these inferiour , though celestiall creatures , were made to serue man , and not to rule man . Let vs not therefore obserue them , Deut. 4.19 . attribute any thing vnto them , feare them , nor consult with them ; for thereby we prooue both iniurious to God , to our selues , & to the creatures .

But this is our wisdome , Micah . 6.9 . Doct. God the Author of al such things as befall man . to follow the counsel of the prophet , which is , acknowledge the rod , & who hath appointed it : when any crosse , affliction , iudgement , losse , or tribulation doth befall vs , we must confesse & acknowledge , that by our sins we haue iustly deserued the same : & in the second place we must confesse & acknowledge , that God hath appointed , ordeined , inflicted & laid the same vpon vs , & not the starres , nor Fortune , nor Planets , nor Destiny , nor the diuell , nor man , nor any other creature in heauen or earth ; but as the Lord rayned fire and brimstone from the Lord out of heauen vpon these cities , & this countrey of Sodom & Gomorrah , so al our crosses , losses , afflictions , and tribulations come from the Lord out of heauen . This Iob wel vnderstood , & acknowledged : for although the Chaldeans and Shabeans spoyled him of his Oxen , Asses , and Camells , yet Iob ascribes it all to God . Iob 1.21 . The Lord hath taken it away , sayth he . So likewise Sathan is said to haue smitten Iob with sore biles , from the crowne of the head , to the sole of his foote , & yet he lays it vpon God : The hand of God hath touched me , Iob. 19 ▪ 21. sayth Iob. When Shemei cursed Dauid , & threw stones at him , and rayled vpon him , howsoeuer the sonnes of Zaruiah tooke it to be the cursing of a dead dog , yet Dauid ascribed it to God . The Lord , sayth he , hath bidden Shemei to curse Dauid . Whereby it is apparant , 2. Sam. 16.10 . that there is no euill that happens vnto vs , I mean the euill of punishment , or affliction , but God is the Author of it , and layes the same vpon vs ; and to know and acknowledge this , is great comfort vnto vs : Vse . 1. for as God woundeth vs , so he is able to heale vs ; as he afflicteth vs , so he can remoue our afflictions from vs : and therefore this bréedeth in vs a feruency in prayer , according to the counsell of the Apostle , Iames. 5.13 . Is any man afflicted amongst you , let him pray ? But to whom should he pray in his afflictions ? to the Starres and Planets ? to Fortune and Chance ? to Fate & Destiny ? None of these can relieue vs , they cannot heale vs , they cannot helpe vs . But heere is our comfort , that God afflicting vs , he can also comfort vs ; therefore this prouoketh vs to be instant with God by prayer . Againe , Vse . 2. to acknowledge God to bée the Authour of our afflictions , it bréedeth patience in vs : Euery one of vs by Nature are wonderfull impatient , euen in the least crosses which can befall vs : and the reason is , because we do not acknowledge from whence our crosses come ; for it we did , we would neuer be found to striue against God . Dauid confessing his infirmity in this case , teacheth euery man his duety , and how to carry himselfe in his afflictions , I should haue bene dumbe , Psal. 39.9 . and not haue opened my mouth , saith he , because thou didst it . Séeing his troubles came from God , he confesseth , he should haue indured them patiently . Let vs therefore learne what to doe in the same case , euen to be patient in our greatest troubles , because God inflicts them and layes them vpon vs . The bird being caught in the lime-bush , and not knowing the true cause of her calamitie , striueth and struggleth to inlarge her selfe , but the more she applieth her selfe to procure her fréedome , the more she plungeth her selfe into thraldome , the more feathers she loseth , and the more vnable she makes her selfe to make her escape , if she were at libertie . Euen so the partie afflicted , not knowing , or acknowledging from whence his afflictions come , the more he laboreth to recouer and rid himselfe out of his troubles , the more hee inwrappeth himselfe into troubles ; the more meanes he vseth of his owne deuising , to relieue himselfe , the lesse comfort doth he féele , and the heauier are his crosses vnto him . But as the ship , which by the violent course of a spring-tide is driuen vpon the maine , doth patiently abide , til the next spring-tide come and fetch her off , knowing that as she was driuen vpon the ground by the Tide , so she must be brought off with a Tide : so that person which is crossed or afflicted , knowing that his afflictions come from God , doth patiently indure them , knowing that he which laid his afflictions vpon him , can also in his good time remooue them from him . Lastly , to acknowlege God to be the author of our afflictions , Vse . 3. stirreth vs vp more duly & seriously to serue & please him according to his wil. If there could haue bin found , but 10. righteous men in Sodom , the Lord would haue spared the whole citie for those Tens sake . So if the Lord finde any thing in vs , that is agréeable to his will , or acceptable in his sight , he will not punish vs , nor afflict vs , nor crosse vs further then may be for his glory , and our good : None can promise to himselfe , though he be neuer so righteous , that he shal be frée from afflictions : but the afflictions of Gods children are gentle chastisments , they come from the loue of a Father , and not from the rigour of a Iudge . We neuer read , that euer he rayned downe fire & brimstone vpon the godly : but if at any time he do correct them , his corrections are milde , fatherly , and tending to amendment , and not to their destruction . If therefore thou wilt haue God fauourable , and kind , and good vnto thée , serue him , feare him , & please him : so if he do chastise thée , it shal be for thy good , and not for thy destruction .