LONDON'S LAMENTATIONS: OR, A serious Discourse concerning that late fiery Dispensation that turned our (once renowned) City into a ruinous Heap. Also the several Lessons that are incumbent upon those whose Houses have escaped the consuming Flames. By THOMAS BROOKS, late Preacher of the Word at S. Margaret's New-Fish-street, where that Fatal Fire first began that turned London into a ruinous Heap. Una dies interest inter magnam Civitatem & nullam. There is but the distance of one day between a great City and none, said Seneca when a great City was burnt to Ashes. Come, behold the Works of the Lord, what Desolations he hath made in the Earth. Psal. 46. 8. LONDON, Printed for John Hancock and Nathaniel Ponder, and are to be sold at the first Shop in Popes-Head-Alley in Cornhill, at the Sign of the Three Bibles, or at his Shop in Bishopsgate-street, and at the Sign of the Peacock in Chancery lane. 1670. TO THE Right Honourable Sir WILLIAM TURNER Knight, Lord Mayor of the City of London. Right Honourable, IT is not my design to blazon your Worth, or write a Panegyric of your Praises; your brighter Name stands not in need of such a shadow as men's Applause to make it more renowned in the World; native Worth is more respected than adventitious Glory: your own works Prov. 31. 31. praise you in the gates. It is London's Honour and Happiness, Tranquillity and Prosperity to have such a Magistrate that bears not the Sword of Justice in vain, and that hath not Rom. 13. 4. brandished the Sword of Justice in the defence of the friends of Baal, Balaam, or Bacchus. My Lord, had your Sword of Justice been a Sword of Protection to desperate Swearers, or to cruel Oppressors, or to deceitful Dealers, or to roaring Drunkards, or to cursing Monsters, or to Gospel-despisers, or to Christ-contemners, etc. might not London have laid in her Ashes to this very day? yea, might not God have reigned Hell out of Heaven upon those Parts of the City that were standing Monuments of God's mercy, as once he did upon Sodom and Gomorrah? woe to that sword Gen. 19 that is a devouring sword to the righteous, to the meek, to the upright, and to the peaccable in the land. O happy Sword! Psal. 35. 19, 20. under which all sorts and ranks of men have worshipped God in peace, and lived in peace, and rested in peace, and traded in peace, and built their habitations in peace, and have grown up in peace. Sir, every man hath sit under your Sword as under his own Vine and Figtree in peace. Words are too weak to express how great a mercy this hath been to London, yea, I may say to England. The Ancients set forth all their gods with Harps in their hands, the Hieroglyphic of Peace. The Grecians had the Statue of Peace with Pluto the God of Riches in her arms. Some of the Ancients were wont to paint Peace in the form of a Woman with a horn of plenty in her hands, viz. all blessings. The Orator, hit it when he said, Dulce nomen pacis, the very name of Peace is sweet. No City so happy as that wherein the chief Magistrate has been as eyes to the blind, legs to the lame, ears to the deaf, a father to the fatherless, a husband Job 31. to the widow, a Tower to the righteous, and a Terror to the wicked. Certainly Rulers have no better friends than such as make The three things which God minds most, & loves best below Heaven, are his Truth, his Worship, and his People. conscience of their ways: for none can be truly loyal, but such as are truly religious, witness Moses, Joseph, Daniel, and the three Children. Sincere Christians are as Lambs amongst Lions, as Sheep amongst Wolves, as Lilies amongst Thorns; they are exposed more to the rage, wrath, and malice of wicked men, by reason of their holy Profession, their gracious Principles, and Practices, than any other men in all the world. Now did not God raise up Magistrates, and spirit Magistrates to own them, to stand by them, and to defend them in all honest and just ways, how soon would they be devoured and destroyed? Certainly the Sword of the Magistrate is to be drawn forth for the natural good, and civil good, and moral good, and spiritual good of all that live soberly and quietly under i● Stobaeus tells us of a Persian Law, Stobaeus serm. 42. p. 294. that after the death of their King every man had five days liberty to do what he pleased, that by beholding the wickedness and disorder of those few days, they might prise Government the better all their days after. Certainly had some hotheaded, and little-witted, and fierce-spirited men had but two or three days liberty to have done what they pleased in this great City during your Lordship's Mayoralty, they would have made sad work in the midst of us. When a righteous Government fails, then, 1. Order fails, 2. Religion fails, 3. Trade fails, 4. Justice fails, 5. Prosperity fails, 6. Strength and Power fails, 7. Fame and Honour fails, 8. Wealth and Riches fails, 9 Peace and Quiet fails, 10. All humane Converse and Society fails. To take a righteous Government out of the world, is to take the Sun out of the Firmament, and leave it no more a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a beautiful Structure, but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a confused Heap. In such Towns, Cities, and Kingdoms where righteous Government fails, there every man's hand will be quickly engaged Gen. 26. 12. against his brother. O the sins, the sorrows, the desolations and destructions that will unavoidably break in like a Flood upon such a People. Public P●rsons should have public Spirits, their gifts and There is a great truth in that old Maxim, Magistratus virum indicat. In my Epistle to my Treatise called A Cabinet of Choice Jewels, the ingenious Reader may find six Arguments to encourage Magistrates to be men of public Spirits. goodness should diffuse themselves for the good of the whole. It is a base and ignoble Spirit to pity Catiline more than to pity Rome, to pity any particular sort of men more than to pity the whole; it is cruelty to the good to justify the bad; it is wrong to the Sheep to animate the Wolves; it is danger (if not death) to the Lambs not to restrain or chain up the Lions: but, Sir, from this ignoble Spirit God has delivered you. The Ancients were wont to place the Statues of their Princes by their Fountains, intimating that they were (or at least should be) Fountains of the public Good. Sir, had not you been such a Fountain, men would never have be●n so warm for your continuance. My Lord, the great God hath made you a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a public Good, a public Blessing; and this hath made your Name precious, and your Government desirable, and your Person honourable in the thoughts, hearts, and eyes of all people. Many (may I not say most) of the Rulers of this World are as Pliny speaks of the Roman Emperors, Nomine Dii, Natura Diaboli; Monsters, not men; Murderers, not Magistrates: such a Monster was Saul, who hunted David as a Partridge, slew the innocent Priests of the Lord, ran to a Witch, and who was a man of so narrow a Soul, that he kn●w not how to look or live above himself, his own interests and concernments. The great care of every Magistrate Exod. 32. 10, 11. 32. Nehem. 5. 6. to 19 Psal. 137. 5, 6. Acts 13. 36. should be to promote the public Interest more than their own, as you may see by comparing the Scriptures in the Margin together. 'Twas Caesar's high commendation, that he never had himself after the World had him for a Governor; his mind was so set on the public, that that he forgot his own private Affairs. The Stars have their brightness, not for themselves, but for the use of others. The Application is easy. My Lord, several Philosophers have made excellent and Carneades, Aristotle, Socrates, etc. The Roman Orator hath long since observed, that the force of Justice is such, and so great, that even Thiefs and Robbers both by Sea and Land, who live upon injustice and rapine, yet cannot live upon their Trade without some practice of it among themselves. Cleobulus one of the seven Sages was wont to say, that mediocrity was without compare. The very Heathen could set so much divine glory in the face of a Magistrate, that he styled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the living Image of the everliving God. Magistrates are (as Nazianzen expresses it) Pictures drawn of God. Every Magistrate, though in never so low a place, bears the Image of God; a Penny bears the Image of the Prince as well as a Shilling. Magistrates are not immortal Deities, neither have they everlasting Godheads, Those gods, as they had a beginning, so they must have an end. Quicquid oritur, moritur. There is a Mene Mene on them, their days are numbered, their time is computed. Hercules his Pillar stands in their way. Non datur ultra. legant Orations in the praise of justice: they say that all Ver●●es are comprehended in the distribution of justice. Justice, saith Aristotle, is a Synopsis and Epitome of all Virtues. All I shall say is this, the world is a Ring, and justice is the Diamond in that Ring; the world is a body, and justice is the soul ●f that body. It is well known that the constitution of a man's body is best known by his pulse; if it stir not at all, than we know he is dead; if it stir violently, than we know him to be in a Fever; if it keep an equal stroke, than we know he is sound, well, and whole: So the estate and constitution of a City, Kingdom, or Common-weal is best known by the manner of executing justice therein; for justice is the pulse of a City, Kingdom, or Common-weal; if justice be violent, than the City, Kingdom, or Common-weal is in a Fever, in a very bad estate; if it stir not at all, than the City, Kingdom, or Commonwealth is dead: but if it hath an equal stroke, if it be justly and duly administered, than the City, Kingdom, or Common-weal is in a good, a safe, and a sound condition. When Vespasian asked Apollonius what was the cause of Nero's ruin, he answered, that Nero could tune the Harp well, but in Government he did always wind up the strings too high, or let them down too low. Extremes in Government are the ready way to ruin all. The Ro●●ns had their Rods for lesser faults, and their Axe for capital crimes. Extreme right often proves extreme wrong: he that will always go to the utmost of what the Law allows, will too too often do more than the Law requires. A rigid severity often mars all: Equity is still to be perferred before extremity. To inflict great penalties and heavy censures for light offences, this is to kill a fly upon a man's forehead with a Beetle. The great God hath put his own Name upon Magistrates, Psal. 82. 6. I said that ye are gods Yet it must be granted that you are gods in a smaller letter, mortal gods, gods that must die like men; all the sons of Ish are sons of Adam. Magistrates must do justice impartially; for as they are called Gods, so in this they must be like to God, who is no accepter of persons, Deur. 1. 17. Levi●. 19 15. He accepts not of the rich man because of his Robes, neither doth he reject the poor man because of his Rags. The Magistrates eyes are to be always upon causes, and not upon persons. Both the Statues of the Theban Judges and the Statues of the Egyptian Judges were made without hands and without eyes, to intimate to us, that as Judges should have no hands to receive Bribes, so they should have no eyes to see a friend from a foe, or a brother from a stranger in judgement. And it was the Oath of the Heathen Judges, as the Orator relates: Audiam accusatorem, & reum sine affectibus, & person●rum respectione; I will hear the Plaintiff and the Defendant with an equal mind, without affection and respect of persons. In the twelfth Novel of Justinian, you may read of an Oath imposed upon Judges and Justices against inclining or addicting themselves to either party; yea, they put themselves under a deep and bitter execration and curse in case of partiality, imploring God in such language as this: Let me have my part with Judas, and let the Leprosy of Geh●zi cleave to me, and the trembling of Cain come upon me, and whatsoever else may astonish and dismay a man, if I am partial in the administration of justice. The Poet in the (Greek) Epigram taught the silver Axe of justice that was carried before the Roman Magistrates to proclaim, If thou be an offende● let not the silver flatter thee; if an innocent, let not the Axe 〈◊〉 ●ight thee. The Athenian Judges judged in the night, when the faces of men could not be seen, that so they might be impartial in judgement My Lord, your impartiality in the administration of justice in that high Orb wherein Divine Providence hath placed you, is one of those great things that hath made you high and honourable in the eyes and hearts of all that are true lovers of impartial justice. Some Writers say, that some Waters in Macedonia being drunk by black sheep, change their fleece into white: Nothing but the pure and impartial administration of justice and judgement can transform black mouthed, black-handed, and black hearted men into white. There is nothing that sweetens, satisfies, and silences all sorts of men like the Isa. 1. 23, 24. administration of impartial justice: the want of this brought desolation upon Jerusalem, and the whole Land of Jury, and upon many other flourishing Kingdoms and Countries, as all August. de Civitate Dei, lib. 10. cap. 21, etc. lib. 4. cap. 4. Lipsius' de constan. l. 2. c. 13. know that have but read any thing of Scripture or History. S. Austin plainly denies that ever the Rom●n Polity could be called properly a Commonwealth, upon this ground, that, Ubi n●n est Justiti●, non est R●spublica; he calls Common wealths without justice, but magna L●t●ocini●: or in Lipsius his language, Congeries, Confusio, Turba: 'tis but an abuse of the word Respublica, Commonwealth, where the public Good is not consulted by an impartial justice and equity, 'tis but a confused heap, a rout of men; or if we will call it so at present, it will not be so long without impartial justice, partly because injustice 1 Kings 12. 1 Sam. 8. 3. and oppression makes the multitude tumultuous, and fills the people's heads with dangerous designs, as you may see by comparing the Scriptures in the Margin together; and partly because it lays a Nation open and obuoxious to the wrath and vengeance of God, as might easily be made good by scores of Scriptures. Impartial justice is the best establishment of Kingdoms and Commonwealths. The King by judgement establisheth the See Numb. 25. 11. 2 Sam. 21, 14. land, Prov. 29. 4. It is the best security against desolating judgements. Run ye through the streets of Jerusalem, and seek in the broad places thereof, if ye can find a man, i● there be any that executeth judgement, and I will pardon it, Jer. 5 1. My Lord, 〈◊〉 the Honour of a Magistrate to do justice impartially, so i●●s the Honour and Glory of a Magistrate to do justice speedily. Jer. 28▪ 12. O house of David, th●s s●i●h the Lord, execute judgement in the morning, and deliver him that is spoiled out of the h●nd of the oppr●ss●r, lest my God is very speedy and swift in the execution of Justice. Joel. 3. 4. Gen. 19 Numb. 16. Ezra 7. 20. In this as in other things it becomes Magistrates to be like to God. sury go out like fi●e, ●nd burn that none can quench it, because of the evil of your do. After examination, execution is to be done with expedition. When men cry out for justice justice, Magistrates must not cry out cr●s, cra●, to morrow, to morrow. Magistrates must do justice in the morning; nei●her noon-justice, nor afternoon▪ justice, nor evening-justice, nor night-justice is so acceptable to God, or so honourable to Magistrates, or so advantageous to the people, as morning-justice is: to delay justice is worse sometimes than to deny justice; 'tis a very dangerous thing for Magistrates to be as long a bringing forth their Verdicts as the Elephant her young. Delay of justice makes many more irreconcilable; it makes many men go up and down this world with heavy hearts, empty purses, and thread bare coats. I have read of a famous passage of Theodorick King of the Romans, who when a Widow came to him with a sad complaint, that she had a suit depending in the Court three years, which might have been ended in a few days; the King demands of her the Judges names, she tells him, he sends a special Command to them to give all the speedy dispatch that was possible to the Widow's Cause, which they did; and in two days determined it to the Widows liking: this being done, the King calls for the Judges, and they supposing that they should have both applause and reward for their expedition hastened to him full of joy; but after the King had propounded several things to them about their former delays, he commanded both their heads to be struck off because they had spun out that Cause to a three years' length, which two days would have ended. Here was Royal justice, and speedy justice indeed, Psal. 101. 8. I will early destroy all the wicked of the land, Summomane, I will do morning-justice. Festinanter, so Genebrad, I will hastily do it. Justice should be on the wing; delays are very dangerous and injurious. Prov. 13. 12. Hope deferred, maketh the heart sick; the Hebrew word Memushshacah that is here rendered deferred, is from Mash●ch that signifies to draw out at length. Men are short-breathed and short-spirited, and Hopes hours are full of Eternity, and when their hopes are drawn ou● at length, this makes their hearts sick; and Ah, what a world of such sick souls lies languishing at Hope's Hospital all the world over. Hope in the Text is put for the good things hoped for. Now when the good things men hope for (be it justice or a quick dispatch, etc.) are deferred and delayed, this makes the poor Client sick at heart. A lingering hope always breeds in the heart a lingering Consumption; Julius Caesar's quick dispatch is noted in three words; Veni, vidi, vici, I came, I saw, I overcame. the harder travel hope hath, and the more strongly it labours to bring forth, and yet is deferred and delayed, the more deadly sick the Client grows. The speedy execution of justice is the very life and soul of justice. Amos 5. 24. Bu● let judgement run down as waters, and righteousness as a mighty stream. The Hebrew word Veiiggal that is here rendered run down, is from Galal, that signifies to roll down freely, plentifully, vigorously, constantly, speedily, as the grea● Billows of the Sea, or as waves roll speedily over the Rocks. Judgement and Righteousness like a mighty stream should bear down all before it. Fiat justitia, tuat orbs, let justice be done, whatever come of it. Deut. 16. 20. That which is altogether just shalt thou follow, or rather as the Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tsedek, Tsedek, justice, justice shalt thou follow, that is, all manner of justice thou shalt follow, and nothing but ●ustice shalt thou follow, and thou shalt follow justice sincerely out of love to justice, and thou shalt follow justice exactly without turning to the right hand or the left; and thou shalt follow justice resolutely in spite of the world, the flesh, and the Devil; and thou shalt follow justice speedily without delays or excuses. A Magistrate that has the sword of justice in his hand, must never plead, there is a Lion in the way. My Lord, this will be your Honour while you live, and your Comfort when you come to die, that whilst the Sword was in your hand, you did justice speedily as well as impartially: You did justice in the morning, and justice at noon, and justice in the afternoon, and justice at night; what has been your whole Mayoralty, but one continued day of justice? Who can sum up the many thousand Causes that you have heard and determined, and the many thousand differences that you have sweetly and friendly composed and ended? If the Lawyers please but to speak out, they must ingenuously confess, that your Lordship has eased them of a great deal of work. My Lord, as it is the Honour and Glory of a Magistrate to do justice speedily, so it is the Honour and Glory of a Magistrate to do justice resolutely, courageously, valiantly. It is observable, that as soon as ever Joshua came into the office of Magistracy, God charges him no less than three times (in a Josh. 1. 6, 7. 9 breath as it were) to be very courageous. A Magistrate that is timorous, will quickly be treacherous. A Magistrate that is fearful, can never be faithful. Solomon's Throne was supported with Lions, to show that Magistrates should be men of metal and courage. The Athenian Judges sat in M●rs Acts 17. 22. street, to show that they had Martial hearts, and that they were men of courage and metal. The Grecians placed justice betwixt Leo and Libra, to signify that as there must be indifferency in determining, so there aught to be courage in executing. Where there is courage without knowledge, there the eye of justice is blind; and where there is knowledge without courage there the Sword of justice is blunt. A Magistrates heart, a Judge's heart and his Robes must be both died in grain, else the colour of the one, and the courage of the other will quickly fade. Why should not the Standard be of steel, and the chief posts of the house be heart of Oak? It hath been long since said of Cato, Fabricius and Aristides, that it was as easy to remove the Sun out of the Firmament, as to remove them from justice and equity; they were men of such courageous and magnanimous spirits for justice and righteousness. No Scarlet Robe doth so well become a Magistrate as holy courage and stoutness doth. As bodily Physicians, so State-Physitians should have an eagle's eye, a Lady's hand, and a Lion's heart. Cowardly and timo r●us Magistrates will never set up Monuments of their Victories over sin and profaneness. It is very sad when we may say of our Magistrates as the Heathen did of Magistrates in his time, they were very good, si audeant quae sentiunt, if they Cic. de Mil. durst but do what they ought to do. My Lord, had not the Lord of Lords put a great spirit of courage, boldness, and resolution Rev. 1. 5, 6. Chap. 1●. 14. upon you, you had never been able to have managed your Government as you have done, counting the various winds that have blown upon you, and the several difficulties and discouragements that have risen up before you. My Lord, once more give me leave to say, that in a Magistrate justice and mercy, justice and clemency ought to go hand Truth in Scripture is frequently put for Justice. in hand. Prov. 20. 28. Mercy and truth preserve the King, and his Throne is upholden by mercy. All justice will not preserve the King, nor all mercy will not preserve the King, there must be a mixture both of justice and mercy to preserve the King, and to uphold his Throne; and to show that mercy is more requisite than justice, the word Mercy is doubled in the Text. Justice without mercy turns into rigour, and so becomes hateful: Mercy without justice turns into fond pity, and so becomes contemptible. Look as the Rod of Aaron and King John thought to strengthen himself by gathering a great deal of money together, but neglecting the exercise of mercy and justice, clemency and lenity, he lost his people's affections, and so after many endless turmoils, he came to an unhappy end. he Pot of Manna were by Gods own Command laid up in the same Ark; so must mercy and justice be preserved entire in he bosom of the same Magistrate: mercy and justice, mildness and righteousness, leni●y and fidelity are a safer and a stronger Guard to Princes and people then rich Mines, Munitions of Rocks, mighty Armies, powerful Navies, or any warlike Preparations. It is very observable, that Christ is called but once the Lion of the Tribe of Judah in the Book of the Revelation, and that is in Chap. 5. vers. 5. But he is called a Lamb no less than nine and twenty times in that Book; and what is this, but to show us the transcendent mercy, clemency, lenity, mildness, and sweetness that is in Jesus Christ; and to show that he is infinitely more inclined to the exercise of mercy than he is to the exercise of justice. It is true, Magistrates should be Lions in the execution of justice, and it is as true that ●hey should be Lambs in the exercise of mercy and clemency, mildness and sweetness; and the more ready and inclinable they are to the exercise of mercy, where m●rcy is to be showed, the more like to Christ the Lamb they are▪ God is slow to anger, he abounds in pity, though he be great in power. Seneca hath long Psal. 68 18. Psal. 103. 13, 14. Hosea 11. 8. Vide Aug. de civet. Dei, l. 5. cap. 26. Orosius lib. 7. cap. 34. since observed, that the Custom of anointing Kings was to show that Kings above all other men, should be men of the greatest sweetness and mildness, their anointing being a sign of that Kingly sweetness and mildness that should be in them. Theodosius the Emperor, by his loveliness and clemency, gained many Kingdoms. The Goths (after the death of their own King) beholding his temperance, patience, and justice mixed with mercy and clemency, gave themselves up to his Government. When Cicero would claw Caesar, he tells him, that his Valour and Victories were common with the rest of his Soldiers, but his clemency and goodness were wholly his own. Nero's Speech hath great praise, who in the beginning of his Reign, when he was to subscribe to the death of any condemned person, would say, U●inam nescirem literas, I wish I did not know how to write. I know there are a thousand thousand cases wherein severity is to be used: But yet I must say, that 'tis much safer ●o account for mercy then for cruelty; 'tis best that the sword of justice should be always furbisht with the oil of mercy. My Lord, in the management of your Government you have been so assisted and helped from on high, that stoutness and mildness, justice and mercy, justice and clemency hath like a silver thread run through all your Mayoralty, and by this means you have very signally served the Interest of the Crown, the Interest of the City, the Interest of the Nation, and that which is more than all the rest, the Interest of your own Soul. Rigour breeds rebellion. Rehoboam by his severity, by his cruelty lost ten Tribes in one day, 1 Kings 12. 16. My Lord, your prudence, justice, and moderation, your burning zeal against the horrid, hideous, heady vices of this day, your punishing of Oaths, Drunkenness, and the false Balance, your singular Sobriety and Temperance in the midst of all your high Entertainments, your Fidelity and Activity, your eminent Self-denial A self-seeking Magistrate is one of the worst of Plagues and Judgements that can befall a people; he is a Gangrene in the head, which brings both a more speedy and a more certain ruin, then if it were in some inferior and less noble part of the body. in respect of your Perquisites, your unwearied Endeavours to see London raised out of its Ruins, and to see the Top-stone laid, your great readiness and willingness to spend and be spent for the public Good: these are the things that have made your Name as a precious Ointment, and that have erected for you a noble living Monument in the breasts and hearts of all sober serious Christians: these are the things that have made you the Darling of the people. Let all succeeding Lord Mayors but manage their own Persons, Families, and Government as you have done by divine assistance, and without a peradventure they will have a proportionable interest in the hearts and affections of the people. For, my Lord, 'tis not barely the having of a Sword of Justice, a Sword of Power, but the well management of that Sword that makes most for the interest both of Prince and People, and that gives the Magistrate a standing interest in the hearts and affections of the people. My Lord, the generality of people never concern themselves about the particular persuasions of this or that Magistrate in the matters of Religion, their eyes are upon their Examples, and upon the management of their Trust and Power for public Good; and they that do them most good, shall be sure to have most of ●heir hearts and voices, l●● their private opinions in the matters of Religion be what they will. My Lord, I have not so learned Christ, as to give flattering Titles to men; the little that I have written, I have written in Job 32. 22. the plainness and singleness of my heart, and for your Lordship's comfort and encouragement in all well doing, and to provoke all others that shall succeed in your Chair, to write after that fair Copy that you have set them, which will be their Honour, London's Happiness, and England's Interest. Plutarch said of Demosthenes, that he was excellent at praising the worthy Acts of his Ancestors, but not so at imitating them. The Lord grant that this may never be made good of any that shall succeed your Lordship. Carus the Emperor's Motto was, Bonus Dux, bonus Comes, A good Leader makes a good Follower. The complaint is ancient in Seneca, that commonly men live not ad rationem, but Seneca de vita beata, cap. 1. ad similitudinem. Praecepta docent, exempla movent, Precepts may instruct, but Examples do persuade. Stories speak of some that could not sleep when they thought of the Trophies of other Worthies that went before them: the highest Examples are very quickening and provoking. O that by all that shall succeed your Lordship in the Chair, we may yet behold our City rising more and more out of its Ashes, in greater splendour and glory then ever yet our eyes have seen it, that all sober Citizens may have eminent cause to call them the Repairers of the Breaches, Isa. 58. 12. Chap. 61. 4. Amos 9 14. Ezek. 36. 33, 34, 35, 36, 38. Dan. 9 25. and Restorers of our City to dwell in. Concerning Jerusalem burned and laid waste by the Assyrians, Daniel foretold that the streets and the walls thereof should be rebuilded, even in troublesome times. Though the Assyrians have laid our Jerusalem waste, yet even to a wonder, how have the Buildings been carried on this last year? My Lord, the following Treatise which I humbly dedicate to your Lordship, has been drawn up some years: the Reasons why it has been buried so long in oblivion, are not here to be inserted; the Discourse is sober and of great importance to all that have been burnt up, and to all whose Houses have escaped the furious Flames. Whilst the remembrance of London's Flames are kept alive in the thoughts and hearts of men, this Treatise will be of use in the world. My Lord, I do not dedicate this Tractate to your Lordship, as if it stood in need of your Honour's Patronage; I judge it to be of Age both to plead for itself, and to defend itself against all Gain-sayers. Veritas vincit, veritas stat in aperto campo. Zeno, Socrates, Anaxarchus, My Lord, some sacrifice their labours to great Maecenas', that they may be atoned to shield them from potent Antagonists; but these Sermons which here I present to your Honour's perusal, being only the blessed Truths of God, I hope they need no arm but his to defend them. etc. sealed the lean and barren truths of Philosophy with the expense of their dearest blood, as you may see in the Heathen martyrology. O how much more should we be ready to seal all divine Truths with our dearest blood, when God shall call us forth to such a Service! My Lord, I humbly lay this Treatise at your Lordship's foot, to testify that Love and Honour that I have in my heart for you (both upon the account of that intrinsical Worth that is in you, and upon the account of the many good things and great things that have been done by you) and publicly to testify my acknowledgement of your Lordship's undeserved Favours towards me. My Lord, of right this Treatise should have been in your hands several months since, and in that it was not, it is wholly from others, and not from me. If your Lordship please but to favour the Author so far as to read it once over for his sake, he doubts not but that your Lordship will oftener read it over for your own Souls sake, and for Eternity's sake, and for London's sake also. My Lord, by reason of my being remote from the City several weeks, I have had the advantage but of reading and correcting two or three sheets; and therefore must beg your Lordships pardon as to all the neglects and escapes of the Press. A second Impression may set all right and strait. My Lord, that to your dying day you may be famous in your Generation, and that your precious and immortal Soul may be richly adorned with all saving Gifts and Graces, and that you may daily enjoy a clear, close, high, and standing Communion with God, and that you may be filled with all the fruits of Righteousness and Holiness, and that your Soul may be bound up in the bundle of Life, and crowned with the highest Glory in that other World, in the free full, constant, and uninterrupted Enjoyment of that God who is the Heaven of Heaven, and the Glory of Glory, is, and (by divine Assistance) shall be the earnest prayers of him who is, Your Honours in all humble and due Observance, Thomas Brooks. The Fiery Jesuits Temper and Behaviour. I Fain would be informed by you what ails These Foxes to wear Firebrands in their tails. What? did you teach these Cubs the World to burn, Or to embottle London in its Urn? Are Hugonots as rank Philistines grown (With you) as dwelled in Gath or Askelon? Bold Wretches! must your Fire thus antedate The General Doom, and give the World its Fate? Must Hells Edict (to blend this Globe with Fire) Be done at your grave Nods, when you require? THE TABLE. A. Of strange Apparel. OF the Vanity of strange Apparel, Page 56, 57 The first Part of the Book. Of Atheism. Gross Atheism, practical Atheism brings desolating Judgements upon a people, pag. 67. to pag. 70. The first Part of the Book. In a strict and proper sense there was never such a Creature in the world as an Atheist, pag. 71, 72, 73, 74. The first Part of the Book. There are the seeds of Atheism in the best and holiest of the sons of men, pag. 74, 75. The first Part of the Book. B. Of the Balance of Deceit. Such as use the Balance of deceit, such run counter-cross to eight things, pag. 89. to 92. The first Part of the Book. Of the Blood of the Just. Shedding the blood of the just brings the judgement of Fire, and lays all desolate, pag. 154, 155, 156, 157. The first Part of the Book. There are nine things that speak out the preciousness of the blood of the just, pag. 157. to 168. The first Part of the Book. Of Bribery. Bribery brings desolating and destroying judgements both upon persons and places, pag. 87, 88, 89. The first Part of the Book. C. Of a City that hath Foundations. Burnt Citizens should make sure a City that hath Foundations, whose Builder and Maker is God, pag. 227, 228. The first Part of the Application. Heaven is a City that is built upon a fivefold foundation, pag. 228, 229. The first Part of the Application. The resemblance betwixt Heaven and a City holds in nine particulars, pag. 229, 230, 231. The first Part of the Application. D. Of the Devil. Four Reasons why the imprisonment of the Saints is attributed to the Devil, pag. 147, 148, 149. The first Part of the Application. Quest. What are the Duties that are incumbent upon them that have been burnt up? Answ. First, to see the hand of the Lord in this late dreadful Fire; pag. 131, 132, 133. The first Part of the Application. Secondly, To justify the Lord in all that he has done, pag. 133, 134, 135. The first Part of the Application. Thirdly, In patience to possess their own Souls, pag. 166, 167, 168. The first Part of the Application. Fourthly, To set up the Lord in a more eminent degree then ever as the great Object of their fear, pag. 168, 169, 170. The first Part of the Application. Fifthly, To be content with their present condition, pag. 170, 171, 172, 173. The first Part of the Application. Sixthly, To lie low, to keep humble under this dreadful judgement of fire, under the mighty hand of God, pag. 173, 174▪ 175, 176. The first Part of the Application. Seventhly, To encourage themselves in the Lord their God, pag. 176, 177. The first Part of the Application. Eighthly, To keep in their hearts a constant remembrance of the late dreadful Conflagration; eight Arguments to encourage to this, pag. 181, 182, 183. The first Part of the Application. Ninthly, To see the vanity, mutability, and uncertainty of all worldly comforts and enjoyments, and accordingly to set lose from them, pag. 184, 185, 186, 187. The first Part of the Application. Tenthly, To be very importunate with God to take away those sins that have laid our City desolate, pag. 217, 218, 219, 220. The first Part of the Application. The eleventh Duty, is to prepare and fit for greater troubles and trials, pag. 220, 221, 222. The first Part of the Application. The twelfth Duty, is to secure the everlasting welfare of their precious and immortal Souls, pag. 222, 223, 224. The first Part of the Application. The thirteenth Duty, is to get a God for their portion, pag. 224, 225, 226. The first Part of the Application. The fourteenth Duty, is to make God their habitation, to make God their dwelling-place, pag. 226, 227. The first Part of the Application. The fifteenth Duty, is to make sure an abiding City, a City that hath foundations, whose Builder and Maker is God, p. 227. to pag. 232. The first Part of the Application. The sixteenth Duty, is for the burnt Citizens to sanctify the Sabbath, and to keep it holy all their days pag. 232. to 263. The first Part of the Application. Quest. What are the Duties that are incumbent upon those Habitations are yet standing as Monuments of divine Wisdom, Power, and Grace? Answ.. These eight as follow. First, To take heed of those sins which bring the fiery Rod, pag. 263, 264. The first Part of the Application. Secondly, Not to think those greater sinners than yourselves, whose Habitations have been laid in Ashes, pag. 264, 265. The first Part of the Application. Thirdly, To be much in blessing of God, pag. 265. Fourthly, To take heed of security; do not say the bitterness of death is past, pag. 265, 266. Fifthly, To show much love, pity, and compassion to those who are burnt up and turned out of all, pag. 266, 267. Sixthly, To lift up a prayer for all those who are fallen under the heavy judgement of fire, pag. 267, 268. Seventhly, Seriously to consider that some men's escaping of very great judgements is not properly a preservation, but a reservation to some greater destruction, pag. 268, 269, 270. Eighthly, Not to rejoice or glory in your Neighbour's ruins, pag. 270, 271. E. Eternal. Every thing that is conducible to the torments of the damned is eternal: this is proved five ways, pag. 105, 106. F. Of Fire. How the word Fire is used in Scripture, pag. 10, 11, 12. The first Part of the Book. First, Consider the intemperate heat before the Fire, pag. 5, 6, 7. The first Part of the Application. Secondly, Consider the suddenness and unexpectedness of the Fire, pag. 7. to pag. 12. Thirdly, Consider the force, violence, vehemency, and irresistableness of it, pag. 12, 13, 14. Fourthly, Consider the swiftness of it, it flew upon the wings of the wind, pag. 14, 15, 16, 17. Fifthly, Consider the extensiveness of the Fire, pag. 22, 23. Sixthly, Consider the impartiality of the Fire, pag. 23, 24. Seventhly, Consider the greatness of it, pag. 24, 25, 26, 27, 28 Eighthly, Consider the terribleness of it, pag. 28, 29, 30, 31, 32. Ninthly, Consider the time when the Fire first began, pag. 32, 33, 34, 35, 36. The first Part of the Application. Tenthly, Consider the Fire, the burning of London is a National judgement, pag. 36, 37, 38. That the Fire of London was not so great nor so dreadful a fire as that of Sodom and Gomorrah, is proved by five Arguments, pag. 88, 89, 90, 91. Of the fire of Hell, pag. 102, 103, 104, 105, 106. Four Arguments to prove that 'tis very probable that there is material Fire in Hell, pag. 106, 107, 108. Object. If it be material Fire, than it may be quenched, etc. Five Answers to this Objection, pag. 108, 109, 110, 111. Six differences between our common Fire and Hell-fire, pag. 112. to 125. Object. How will it stand with the unspotted Holiness, Justice, and Righteousness of God to punish a temporary offence with eternal punishments, with eternal fire? etc. This Objection is answered seven ways, pag. 125. to 131. F. Of Fornication. Fornication is a sin that brings the Judgement of Fire pag. 128. to 132. The first Part of the Book. Several Reasons to prove that this sin of Fornication cannot groundedly be charged upon any of the precious Servants of the Lord that did truly fear him in the City of London, p. 132. to 137. These Expressions of giving themselves over to Fornication and going after strange flesh, implies six things, pag. 134, 135, 136, 137. G. Of God. His God notes three things, pag. 176. The first Part of the Application. There are three things in God to encourage Christians under all their fiery trials, pag. 178, 179. Of the Gospel. The slighting of the Gospel brings desolating judgements, pag. 100 to 104. The first Part of the Book. Six sorts of slighters of the Gospel, pag. 104. to 108. Saints no slighters of the Gospel of Grace, and of the Graces of the Saints, proved by seven Arguments, pag. 108. to 112. God by fiery trial's designs the reviving, quickening, and recovering of the decayed Graces of his people, pag. 41, 42, 43. God by fiery trial's designs a further exercise of his children's Graces, pag. 43, 44, 45, 46. God by fiery trial's designs the growth of his people's Graces, pag. 46, 47, 48, 49. God by fiery trial's designs the trial of his people's Graces, and the discovery of their sincerity and integrity to the world, pag. 49, 50, 51, 52, 53. Many Christians Graces in London were withering before the fiery Dispensation, pag. 61, 62. H. Of Heaven. Heaven is a City that is built upon a fivefold foundation, pag. 228, 229. The first Part of the Application. The resemblance betwixt Heaven and a City holds in nine respects, pag. 229, 230, 231. Hand. See the Hand of the Lord in this late fiery Dispensation. Ten Arguments to work you to this, pag. 1. to 38. Of Holiness. In these days of the Gospel, all Holiness of places is taken away, pag. 141. to 146. I. Of Intemperance. Intemperance brings desolating judgements, pag. 75, 76, 77, 78. The first Part of the Book. Six things Intemperance robs men of, pag. 78. to 84. Of Judgements. In eight respects great judgements are like to fire, 7, 8, 9 The ends of God in inflicting the late judgement of Fire in respect of the wicked, are seven, pag. 12 to 31. The ends of God in inflicting the late judgement of Fire in respect of the Righteous, are at large discovered, pag. 31 to 53. The Sword is a worse judgement then that of Fire, pag. 91, 92. The first Part of the Application. Famine is a more dreadful judgement then that of Fire. pag. 92, 93, 94, 95. Dreadful Earth quakes are a more terrible judgement then that of Fire, pag. 95, 96, 97, 98. That judgement that befell Korah, Dathan, and Abiram, a more terrible judgement then that which befell the burnt Citizens, pag. 98, 99 That judgement that came upon Sodom and Gomorrah was a worse judgement then that was inflicted upon the burnt Citizens, pag. 99 Eight Arguments to encourage the burnt Citizens to commemorate the late judgement of Fire, pag. 182, 183, 184. There are seven sorts of men that have cause to fear worse judgements than any yet have been inflicted on them, pag. 222 L. Lamentation. Lament and mourn that London is laid in Ashes, pag. 38, 39, 40. Ten Considerations to work you to lament over London's ashes, pag. 40. to 57 Of a Little. The righteous man's little is better than the multitude of Riches that many wicked men enjoy: this blessed truth is made good by an induction of eleven particulars, pag. 197. to 212. Five ways showing how a righteous man improves his little, pag. 203, 204. Of London. The burning of London was ushered in by sad Prodigies an● dreadful forerunners, pag. 40, 41, 42. London was an ancient City, a City of great Antiquity, pag. 42, 43. London was an honourable City, a renowned City, pag. 43, 44 45. London was the Bulwark, the strong Hold of the Nation, pag. 45, 46, 47, 48. London was a Fountain, a Sanctuary, a City of Refuge to the poor, afflicted, and impoverished people of God, pag. 48, 49. London was a City compact, a City advantageously situated for Trade and Commerce, pag. 49, 50. England's worst Enemies rejoice and triumph in London's Ashes, pag. 50. London was once the City of our solemn Solemnities, pag. 50, 51, 52. Hubert confessed the fact of firing the first house in London, pag. 52, 53, 54, 55, 56, 57 Of Losses. Seven great losses an inordinate love to the world will expose a man to▪ pag. 59, 60, 61. The first Part of the Book. Eight ways whereby the burnt Citizens may know whether in this world God will make up their losses by the late Fire or no, pag. 76, 77, 78, 79, 80. The first Part of the Application. There are ten choice Jewels that a Christian can never lose in this world, pag. 156, 157, 158, 159. Of Lukewarmness. There was much Lukewarmness among many Professors in London, pag. 57, 58. Of Lying. A trade or course of Lying brings the judgement of Fire, pag. 112, 113. The first Part of the Book. The Schoolmen reduce all sorts of Lies to three, pag. 113, 114, 115, 116. The greatness of the sin of Lying expressed in four particulars, pag. 116. to 123. Eight Arguments to prove that this trade, this course of Lying cannot by any clear evidence be charged upon those that truly feared the Lord, whose Habitations were once within the Walls of London, pag. 123. to 128. M. Of Mercy. It was a very great mercy to six sorts of men that they had their lives for a prey when London was in flames, pag. 60 to 70. O. Objections: Object. I would say the Lord is righteous, but by this fiery Dispensation I am turned out of house and home. Answ. Four ways, pag. 135 to 148. Object. I would justify the Lord, but I have lost my all as to this world. Seven Answers you have from pag. 150 to 159. Object. I would justify the Lord, though I am turned out of all, but this is that which troubles me, that I have not an Estate to do that good which formerly I have done. Four Answers you have from pag. 159, 160, 161. Object. I would justify the Lord, though he hath turned me out of all, but God hath punished the righteous with the wicked; this fiery Rod hath fallen heavier upon many Saints then upon many sinners: How then can I say that the Lord is righteous? Six Answers are given to this Objection, pag. 161 to 166. P. Of Punishment. Quest. How will it stand with the unspotted Holiness, Justice, and Righteousness of God to punish a temporary offence with eternal punishments? Seven Answers to this Question, pag. 125 to 131. Q. Quest. What are those sins that bring the fiery Dispensation upon Cities, Nations, and Countries? Answ. From pag. 53 to 168. The first part of the Book. Quest. What sins were there among the professing people in London that might bring down the fiery Rod upon them? Answ. Seven, pag. 55 to 63. Quest. Four Questions proposed, pag. 63, 64. S. Of the Sabbath. Profanation of the Sabbath brings the judgement of Fire, pag. 137, 138, 139. Twelve Arguments to prove that God hath been very just and righteous in inflicting the late dreadful judgement of Fire upon those that profaned his Sabbaths in London, pag. 139 to 149. Six Arguments to prove that this abominable sin of profaning the Sabbath cannot with any clear evidence be charged upon the people of God that did truly fear him within or without the Walls of London, pag. 150. Burnt Citizens should sanctify the Sabbath all their days, pag. 232. The first Part of the Application. Fourteen ways we should sanctify the Sabbath, pag. 233 to 263. Of the Sins of the professing people of London. There were seven sins among the professing people in London that ought to work them to justify the Lord, though he hath burnt them up, and turned them out of all, pag. 55 to 63. The first Part of the Book. Of the several Sins that bring the fiery Judgement upon Cities and Country's. First, Gross Atheism, practical Atheism brings desolating judgements, pag. 67 to 75. Secondly, Intemperance, pag. 75 to 84. Thirdly, The sins that were to be found in the Citizen's Callings, pag. 84 to 92. Fourthly, Desperate incorrigibleness and unreformedness under former wasting and destroying Judgements, brings the Judgement of Fire upon a people, pag. 92, 93, 94. Fifthly, Insolent and cruel oppressing of the poor brings desolating Judgements upon a people, pag. 95 to 100 Sixthly, Rejecting the Gospel, contemning the Gospel, and slighting the free and gracious offers of Christ in the Gospel, brings the fiery Dispensation upon a people, pag. 100 to 104. Seventhly, A course of Lying, a trade of Lying brings desolating Judgements upon Cities and people, pag. 112 to 128. The eighth sin that brings the Judgement of Fire, is men's giving themselves over to fornication and going after strange flesh, pag. 128 to 133. The ninth sin that brings the Judgement of Fire upon a people, is profanation of the Sabbath, pag. 137 to 151. Tenthly, The profaneness, lewdness, blindness, and wickedness of the Clergy, brings the Judgement of Fire, pag. 151, 152, 153. Eleventhly, Sometimes the sins of Princes and Rulers bring the Judgement of Fire upon persons and places, pag. 153. Twelfthly, The abusing, mocking, and despising of the Messengers of the Lord, brings the fiery Dispensation upon a people, pag. 153, 154. Thirteenthly, Shedding of the blood of the just is a crying sin that brings the Judgement of Fire, and lays all desolate, pag. 154 to 168. Of Sin, and of God's People's Sins. By fiery trials God will make a fuller discovery of his people's sins, pag. 34, 35. By fiery trial's God designs the preventing of sin, pag. 35, 36. By fiery trial's God designs the embittering of sin to his people, pag. 36, 37, 38. By fiery trial's God designs the mortifying and purging away of his people's sins, pag. 38, 39, 40. 41. Sin in the general brings the judgement of Fire upon a people, pag. 64, 65, 66, 67. Twelve observable things about sin, pag. 218, 219. The first Part of the Application. Thirteen supports to bear up their hearts who have either lost all, or much, or most of what they had in this World. The first support is this, the great God might have burnt up all, be might not have left one house standing, pag. 57 to 60. The second support is this, viz. That God has given them their lives for a prey, pag. 60 to 70. The third support is this, viz. This has been the Common Lot, the common Case both of sinners and Saints, pag. 70, 71. The fourth support is this, viz. That though they have lost much as they are men, as they are Citizens, Merchants, Tradesmen, yet they have lost nothing as they are Christians, as they are Saints, as they are the Called of God, pag. 71, 72, 73. The fifth support is this, viz. That the Lord will certainly one way or another make up all their losses to them, pag. 74, 75, 76. The sixth support is this, viz. That by fiery Dispensations the Lord will make way for the new Heavens and the new Earth, he will make way for the glorious deliverance of his people, pag. 80, 81, 82. The seventh support is this, viz. That by fiery Dispensations God will bring about the ruin and destruction of his and his people's enemies, pag. 82, 83. The eighth support is this, viz. That all shall end well, all shall work for good, pag. 83, 84, 85. The ninth support is this, viz. That there was a great mixture of mercy in that dreadful judgement of Fire that turned London into a ruinous heap, pag. 85, 86, 87, 88, 89, 90, 91. The tenth support is this, viz. That there are worse judgements than the judgement of Fire, which God might but has not inflicted upon the Citizens of London; this is made good five ways, from pag. 91 to 99 The eleventh support is this, viz. Your outward condition is not worse than Christ's was, when he was in the world, pag. 99, 100, 101. The twelfth support is this, viz. That your outward condition in this world is not worse than theirs was of whom this world was not worthy, pag. 101. 102. The thirteenth support is, viz. There is a worse fire than that which has turned London into a ruinous heap, viz. the fire of Hell, which Christ has freed Believers from, pag. 102 to 125. T. Of the Text. The Text opened, pag. 1, 2, 3, 4, 5. The first Part of the Book. Of Thankfulness. Six Arguments to encourage Christians to thankfulness and cheerfulness under the late desolating Judgement of Fire, pag. 179, 180, 181. The first Part of the Application. W. Of Divine Warnings, and the danger of slighting them. Ten Arguments to work men to take l●●d of slighting Divine Warnings, pag. 23 to 28. The first Part of the Book. Of the Wicked. The Wicked are compared to four things in Scripture, pag. 82, 83. The first Part of the Application. Of the World, and the Vanity of it, and of a worldly Spirit. The Vanity of the World discovered, pag. 184, 185, 186, 187. Ten Arguments to prove that a worldly spirit still hangs upon the burnt Citizens, pag. 187 to 193. Ten Maxims for the burnt Citizens seriously and frequently to dwell upon, as they would have their affections moderated to the things of this World, pag. 193 to 216. How we may lawfully desire the things of the World, expressed in three Particulars, pag. 216, 217. There was a great deal of Worldliness among the professing people of London, pag. 58, 59 The first Part of the Book. An inordinate love to the World will expose a man to seven great losses, pag. 59, 60, 61. ISAIAH 42. 24, 25. Who gave Jacob to the spoil, and Israel to the Robbers? did not I the Lord? he against whom we have sinned; for they would not walk in his ways, neither were they obedient to his Law. Therefore he hath poured upon him the fury of his anger, and the strength of battle; and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. THE Lord in this Chapter, by the Prophet Esay, doth foretell heavy things against the people, and by the way marks the Lords deal; he ever gives warnings before he sends any plagues; he lightens before he thunders, that the people might not say, they did not hear of it, and that the wicked might be the more inexcusable, and that the godly might make an Ark to save themselves in. These words contain in them five ●●veral things. 1. The Author of this Destruction or Judgement. 2 The Causes of it. 3. The Judgement itself. 4. W●● they were on whom this Judgement was inflicted. 5. The Effect of it. Now by Divine permission I will open these word● in order to you. For th● first, the Author of it. Now this is laid down by Question and Answer, Who gave Jacob to the spoil, and Israel to the Robbers? there's the Question: Did not I the Lord? there▪ the Answer. God is the Author of all the Plagues and Judgements that befall a Nation. Secondly, The Causes why the Lord did this to a people that he had chosen to be a special people un●o himself, to a people upon whom he had set his love, to a people that he Deut. ●. 5. 7. 8. Deut. 32. 10, 11, 12. had owned for his portion, and that he had formerly kept as the Apple of his Eye, and carried as upon eagle's wings. Now the causes are set down, fi●st more generally in these words, Because they have sinned against the Lord. Secondly, more particularly in these words. For they would not walk in his ways, neither were they obedient to his Law. The third thing observable in the words, is the dreadful Judgements themselves that God inflicted upon his sinful people, his sinning people, and these you have in vers. 25. Therefore he hath poured upon him the fury of his anger;] not only his anger, but the fury of his anger, to show the greatness of it, the extremity of it. Mark, he doth not say, that God did drop down his anger, but he poured down hi● anger and indignation. This Phrase [he poured out] is an allusion to the clouds pouring down of water violently all at once, in an instant, as they do many times in the Levant Seas, in Egypt, at the Indies, and in several other parts of the G●n. 6. 11. world; as they did in the Deluge, when the windows of Heaven were broke open. Now by this similitude, the Lord shows the dreadfulness, the grievousness, the suddenness, and the vehemency of the Judgements that were fallen upon them. And the strength of Battle.] The Lord appears in Arms against them in the greatness and fierceness of his wrath, he sent in a very powerful Enemy upon them, that with fire and sword overran them and their Country, and destroyed them on every side, as you may see by comparing the 2 Kings 23. 33. ult. with the 24. and 25. Chapters following. And hath set him on fire round about] That is (say some) all the Countries, Cities, and Towns round about Jerusalem were set on fire. Yet be knew not.] Though God had burnt them up on every hand, yet they took no notice of it, they regarded it not, they were not at all affected with the fiery Dispensations of Diod orus Siculus writes, that in Aethiopia there is such a sottish insensible people, that if you cut them with a drawn sword, or slay their wives and children before their faces, they are not at all affected with it, nor moved at it. Such brutes were these Jews. God. O the dulness, the insensibleness, the sottishness of the Jews under the most awakening and amazing Judgements of God (And it burned him.) This some apply to the City of Jerusalem itself: God did not only fire the Cities and Towns round about Jerusalem, but he also set Jerusalem itself into a flame. Jerusalem which was beautiful for situation, the joy of the whole Earth, the Paradise and Wonder of the world, is turned into ashes. (Yet be laid it not to heart) or upon his heart, as the Original runs. O the monstrous stupidity, insensibleness, and blockishness of this people! Though God had brought them low, though their Crown was fallen from their head, though their glorious City was turned into ashes, and though they were almost destroyed by many smarting miseries and dreadful calamities; yet they were not affected with the stupendious Judgements of God, they were not awakened by all the flames that God had kindled about their ears, they did not lay the Judgements of God to heart, nor they would not lay the Judgements of God upon their hearts. The fourth thing observable in the words i●, the persons, the people that were spoiled, destroyed, and consumed by fire, and they were Jacob and Israel; Who gave Jacob for a Isa. 58. 2. Zach. 7. 5. Exod. 19 5. spoil, and Israel to the Robbers? They were a praying people, a professing people, a fasting people, a peculiar people, a privileged people, and yet for their sins they became a destroyed people, a consumed people, a ruined people. The fifth thing observable in the words is, the little Effect the Judgements of God had upon them. Now they were under such monstrous stupidity, that they were not all awakened, nor affected By Ti●us Vespasian their land became astage of blood and of all kind of barbarisms, and now their so renowned City, their Temple, and Sanctum Sanctorum so famed all the world over, was turned into ashes, and laid level to the ground. Buxtorf. Synag. Judaica, cap. 5. etc. 36. with the Judgements of God, they regarded them not, they laid them not to heart. And as stupid and senseless were they when Titus Vespasi●n had laid their City desolate by fire and sword, and sold thirty of them for one piece of silver, as Josephus and other Historians tell us. O Sirs, since their crucifying of the Lord of Glory, they have never laid their finger upon the right sore, to this very day they won't acknowledge their sin in crucifying of the Lord of Glory. They confess they have sinned more than ever, and therefore 'tis that God hath more sorely afflicted them then ever; but their cruelty to Christ, their crucifying of Christ, which ushered in the total ruin of their City and Country, they cannot be brought to acknowledge to this very day, though the Lord hath burnt them up on every hand, and hath scattered them as dung all over the earth to this very day. A Learned Writer tells us, that they call Christ Bar-chozab, the Son of a Lie, a Bastard, and his Gospel Aven Gilaion, the Volume of Lies, or the Volume of Iniquity, and us Christians Goii●n, that is, Gentiles, Edomites; when they salute a Christian, they call him Shed, that is, Devil. They hate all Christians, but none so much as those that are converted from Judaisme to Christianity, and all this after so great a burning and desolation that the Lord has made in the midst of them. 'Tis true, the length of those heavy Judgements under which they groan to this very day, hath often puzzled the Intellectuals of their Rabbis, and hath many times put them to a stand, and sometimes to break out into a kind of confession, That surely their Judgements could not last so long, but for crucifying of one that was more than a man. There was one Rabbi Samuel, who six hundred years since, writ a Tract in form of an Epistle to Rabbi Isaac, Master of the Synagogue of the Jews, wherein he doth excellently discuss the cause of heir long captivity and extreme misery. And after that he had proved it was inflicted for some grievous sin, he showeth that sin to be the same which Amos speaks of. For three transgressions Amos 2 6. of Israel, and for four, I will not turn away the punishment thereof, because they sold the righteous for silver. The selling of Joseph he makes the fi●st sin, the worshipping of the Calf in Horeb the second sin, the abusing and killing of God's Prophets the third sin, and the selling of Jesus Christ the fourth sin. For the first they served four hundred years in Egypt; for the second, they wandered forty years in the wilderness; for the third, they were Captives seventy years' ●n Babylon; and for the fourth, they are held in pitiful Captivity, even till this day. 'Tis certain, that the body of that people are under woeful blindness and hardness to this very day. And thus much for the opening of the words. The 25. verse is the Scripture that I do intent to speak something to, as the Lord shall assist. Now the Proposition which I only intent to insist upon, is this. Viz. That God is the Author or Efficient cause of all the great Doct. Calamities and dreadful Judgements that are inflicted upon Cities and Countries, and in particular of that of fire. Now that God is the Author or Efficient cause of all the great Calamities and dreadful Judgements that are inflicted upon Cities and Countries, will evidently appear to every man's understanding, that will but take the pains to read over the 26. Chapter of Leviticus, and the 28. Chapter of Deuteronomy, with that 14. of Ezekiel, from vers. 13. to vers. 22. That God is the Author or Efficient cause of this dreadful Judgement of Fire that is at any time inflicted upon Cities and Countries, will sufficiently appear in these following Scriptures, Amos 3. 6. Shall a Trumpet be blown in the City, and the people not be afraid? shall there be evil in the City, and the Lord hath not done it? This is to be understood of the evil of punishment, and not of the evil of sin. Amos 4. 11. I have overthrown some of you as God overthr●w Sodom and Gomorrah, and ye were as a firebrand plucked out of the burn, yet have ye not returned unto me, saith the Lord. Here (I) is emphatical and exclusive, as if he should say, I, and I alone. Amos 1. 14. But I will kindle a fire in the wall of Rabbah. (that is, in the Metropolis or chief City of the Ammonites) and it shall devour the Palaces thereof. Rabbah their head-City, was a cruel, bloody, covetous, and ambitious City, vers. 13. And therefore, rather than it should escape divine vengeance, God will kindle a fire in the wall of it, and burn it with his own hands. Ezek. 20. 47. And say to the forest of the South, (that is to Jerusalem, that did lie Southwards from Chaldea) hear the Word of the Lord. Thus saith the You will find this Scripture fully opened in the following Discourse. Lord God, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree, the flaming flames shall not be quenched, and all fuel from the South to the North shall be burnt therein, verse 48. And all flesh shall see that I the Lord have kindled it, it shall not be quenched. Men shall see that 'twas God that kindled the fire, and not man, and therefore 'twas beyond man's skill or power to quench it, or to overmaster it. Jer. 7. 20. Therefore, thus saith the Lord God, Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground, and it shall burn, and shall not be quenched. The Point being thus proved for the further opening of it, premise with me these things. 1. First, That great afflictions, dreadful Judgements, are likened unto fire in the blessed Scriptures. Psal. 66. 12. We went through fire and water. Jer. 4. 4. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah, and Inhabitants of Jerusalem; lest my fury come forth like fire, and burn, that none can quench it, because of the evil of your do. Jer. 21. 12. O house of David, thus saith the Lord, execute Judgement in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn, that none can quench it, because of the evil of your do. Lam. 2. 3, 4. He hath cut off in his anger all the horn of Israel, he hath drawn back his right hand from before the enemy, and burned against Jacob like a flaming fire which devoureth round about, he hath bend his bow like an enemy, he stood with his right hand as an adversary, and slew all that was pleasant to the eye in the Tabernacle of the Daughter of Zion, he poured out his fury like fire. Ezek. 15. 7. And I will set my face against them, they shall go out from one fire, and another fire shall devour them, and ye shall know that I am the Lord, when I set my face against them. Ezek. 22. 20, 21, 22. As they gather Silver and Brass, and Iron and Lead, and Tin into the midst of the furnace to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you: yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof: As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof, and ye shall know that I the Lord have poured out my fury upon you. Thus you see that great afflictions, great Judgements are likened unto fire. But in what respects are great Afflictions, great Judgements Quest. like unto fire? In these seven respects they are like unto fire. Answ. First, Fire is very dreadful and terrible to men's thoughts, spirits, and apprehensions; how dreadful was the fire of Sodom, and the fire of London to all that were near it, or spectators of it! 'Tis observable, that some are set out in the blessed Scriptures as Monuments of most terrible and dreadful Vengeance, whom the Kings of Babylon roasted in the fire; Jer. 29. 21, 22. of them, 'tis said, shall be taken up a curse; when any imprecated sore vengeance from the Lord upon any one, 'tis said, The Lord make thee like Ahab and Zedekiah, whom the Kings of Babylon roasted in the fire. 'Tis very dreadful and terrible for a man to have the least member of his body frying in the fire; but how terrible and dreadful must it be for a man's whole body to be roasted in the fire! so are the Judgements of the Lord very terrible and dreadful to the children of men. My flesh trembleth for fear of thee, and I Psal. 119. 120. am afraid of thy Judgements. Hab. 3. 16. When I heard, my belly trembled, my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble. But, Secondly, Fire is very painful and tormenting (in which respects Hell-torments are compared to fire) so are great Afflictions and Judgements, they are very painful and tormenting, Isa. 26. 17, 18. they put a Land into sore travel; next to the pangs of Conscience, and the pangs of Hell, there are none to those pangs that are bred and fed by terrible Judgements. But, Thirdly, Fire is of a discovering nature, it enlightens men's eyes to see those things that they did not see before; so do the terrible Judgements of God enlighten men's minds and Rev. 15. 4. Ezek. 21. 3, 4, 5, 6, 7. understandings sometimes to know the Lord. Hence 'tis, that after Judgements threatened, God doth so often tell them, that they shal● know the Lord Sometimes God by his Judgements enlightens men's minds to see such an evil in sin, that they never saw before, and to see such a vanity, mutability, imporency, and uncertainty in the Creature, that they never saw before; and to see such a need of freegrace, of ●ich mercy, and of infinite favour and goodness, that they never saw before; and to see such Majesty and terribleness Psal. 66. 3. 5. in God, which they never saw before. Job 37. 22. With God is terrible Majesty. But, Fourthly, Fire is probatory and refining, and so are the Judgements of God, they will try what metal men are made of; they will try whether men are sound and sincere, or hypocritical Isa. 1. 25. Mal. 3. 1, 2, 3. Acts 26. 28, 29. and hollow; whether men are real Christians, or nominal Christians; whether they are throughout Christians, or almost Christians; whether their graces are true or counterfeit, and whether they have much, or but a little grace. Isa. 31. 9 The Lord's fire is in Zion, and his furnace in Jerusalem. Zacha. 13. 9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. 1 Pet. 4. 12. Beloved, think it not strange concerning the fiery trial, which is to try you. Stars shine brightest in the darkest night; Torches are the better for beating; Grapes come not to the proof, till they come to the press; Spices smell sweetest, when pounded; young Trees root the faster for shaking; Vines are the better for bleeding; Gold looks the brighter for scouring; and Juniper smells sweetest in the fire: The Application is easy. But, Fifthly, Fire is of a consuming and devouring nature (as we have lately found by woeful Experience) Psal. 18. 8. There went out a smoke out of his nostrils, and fire out of his Isa. 66. 15, 16. Psal. 21 9 Jer. 17. 4. Ezek. 38. 19, 20. nouth devoured. Jer. 15. 14. A fire is kindled in my anger, which shall burn upon you. Ezek. 22. 31. Therefore have I poured out my indignation upon them, I have consumed them with the fire of my wrath. Natural fire is a great devourer, but mystical fire, the fire of divine wrath, is infinitely a greater devourer: men may stand before a natural fire, but no man has ever been able to stand before the devouring fire of divine wrath. The anger and wrath of God against wicked men is exceeding hot, 'tis a burning, fiery, flaming wrath, against which they are never able to stand, Isa. 27. 4. Who would set the briars and thorns against me in battle, I would go through them, I would burn them together. Briars and thorns are as well able to stand before a devouring fire, as wicked men are able to stand before the smoking wrath of that God which is a consuming fire, Heb. 12. 29. Sixthly, Fire breaks out suddenly and unexpectedly, in an hour, in a moment, when no man thinks of it, when no man looks for it; as you see by that late dreadful fire, that in a few days turned a glorious City into a ruinous heap: So the Judgements of God, they come suddenly and unexpectedly upon the sons of men, witness the Judgements of God that came upon the old world, Sodom and Gomorrah, Nadab and Math. 24. 37, 38, 39 Gen. 19 Abihu, Corah, Dathon, and Abiram. 1 Thes. 5. 3. For when they shall say, peace and safety, then sudden destruction cometh upon them, as travel upon a woman with child, and they shall not escape. Security is a certain forerunner of desolation and destruction. The Apostle by the similitude he uses, shows that the destruction of the wicked is, 1. certain, 2. sudden, 3. inevitable. But, Seventhly, Fire is impartial, it makes no difference between rich and poor, high and low, honourable and base, bond and free, male and female, etc. So the Judgements of God are impartial, they reach all sorts and ranks of persons. But, Eighthly and lastly, Fire is violent and irresistible; we have had as dreadful a proof of this in the late dreadful Conflagration of London, as ever any people have had since the Lord Jesus was on earth: So are the Judgements of God violent and irresistible, witness the raging Pestilence and the bloody Sword, that in 1665. and 1666. has sent many score thousands to their long homes. And thus you see how that Metaphorically or Typically great and sore Judgements do resemble fire. But, Secondly, Premise this with me; fire is sometimes attributed unto God, Heb. 12. 29. Our God is a consuming fire; sometimes fire is attributed to Christ, Mal. 3. 2. But who ray abide the day of his coming? and who shall stand when he appeareth? for he is like a refiners fire, and like fullers soap. And sometimes fire is attributed to the Holy Ghost, Mat. 3. 11. I indeed baptise you with water unto repentance, but he that cometh after me, is mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the Holy Ghost and with fire, that is, with that fiery Holy Ghost, that Spirit of Judgement and of burning wherewith the filth of the Daughter of Zion is washed away, Isa. 4. 4. But, Thirdly, Premise this with me; the word Fire in Scripture is sometimes used by the Holy Ghost to set forth sin by, Isa. 9 18. For wickedness burneth as the fire, it shall devour the briars and thorns, and shall kindle in the thickest of the forest, and they shall moont up like the lifting up of smoke: So the burning lust of uncleanness, Rom. 1. 27. They burned in lust one towards another: So 1 Cor. 7. 9 It's better to marry then to burn. And so Sodom was fi●st in a flame of burning lusts before it was burnt with fire from Heaven: But this is not the fire that is here meant in the Proposition that we are upon. But, Fourthly, Premise this with me; fire is sometimes taken for the blessed Angels, Psal. 104▪ 4. Who maketh his Angel's Spirits, his Ministers a flaming fire. Hence it is, that Heb. 1. 7. the Angels are called Seraphims, which signifies burning or flaming ones, and they are set forth by this name, to note Isa. 6. 2. their irresistible power; for as there is no withstanding of the furious flames, so there is no withstanding of these burning or flaming ones. Jerom, Musculus, and several others are of opinion, that the Angel that destroyed of Sennacheribs Host 2 Kings 19 35. a hundred and fourscore and five thousand in one night, that he did it by fire, burning their bodies, their garments being untouched. But the fire in the Proposition cannot be understood of the blessed Angels, for several reasons not here to be alleged. But, Fifthly, Premise this with me; fire in Scripture is sometimes taken for Wars. The fire of thine enemies (that is, the Wars that shall be amongst the Nations) shall devour them. Isa. 26. 11, 12. Chap. 29. 6, 7. Thou shalt be visited of the Lord with a flame of devouring fire; but the Nations that fight against the Altar, shall be a dream. Now fire in this sense is not to be excluded out of the Proposition. But, Sixthly, Premise this with me; fire sometimes notes the special presence of God in a way of special love and favour to his people in; Exod. 3. 2. you read how the Lord appeared unto Moses in a flame of fire out of the midst of a Bush; and he looked, and behold, the bush burned with fire, and the bush was not consumed: here was a representation of the Church's affliction that was then in Egypt, a house of bondage, Deut. 4. 20. in the midst of a fiery furnace: But now the Lord was in the bush, while the bush (the dry bush, or the Bramble-bush, as the Hebrew word signifies) was in a flaming fire. In Seneh. that Deut. 33. 16. you read of the good will of him that dwelled in the bush, God was there in a way of merciful protection and preservation; they were in the fire, but the Lord was with them in the fire, in all their fiery trials God did bear them company. But, Seventhly, Premise this with me; in the blessed Scriptures we read of supernal fire, of fire that came down from above, and that, 1. as a sign of God's anger: so fire came down from Heaven on Sodom and Gomorrah, Gen. 19 24. Also fire Numb. 16. 35. came down from Heaven on them that offered incense in the conspiracy of Korah. And so fire came down from Heaven 2 Kings 1. 10, 11, 12. 2 Chron. 7. 1. 2 Kings 18. 38. on the two Captains and their Fifties. Secondly, we read of fire that came down from Heaven as a sign and token of God's favour. And so fire came down from Heaven on the Sacrifice of Solomon, and on the Sacrifice of Eliah. God in those times did delight to show his special love and favour to his precious servants by fire from Heaven: But in the Proposition we are to understand not supernal, but material fire. But, Eighthly and lastly, Premise this with me; fire is sometimes taken literally for that material fire that consumes, Houses, See 2 Chron. 36. 19 2 Kings 19 18. Chap. 21. 6. Psal. 74. 7. Deut. 13. 16. Towns, Cities, and the most stately Structures, Jer. 21. 10. For I have set my face against this City for evil, and not for good, saith the Lord, it shall be given into the hand of the King of Babylon, and he shall burn it with fire, 2 Chron. 35. 13. And they roasted the Passover with fire, Nehem. 1. 3. And they said unto me, the remnant that are left of the Captivity there in the Province, are in great affliction and reproach, the Wall of Jerusalem also is broken down, and the Gates thereof are burnt with fire, Chap. 2. 2, 3. Wherefore the King said unto me, why is thy countenance sad, seeing thou art not sick? this is nothing but sorrow of heart: then I was very sore afraid, and said unto the King, Let the King live for ever, why should not my countenance be sad, when the City, the place of my father's sepulchers lieth waste, and the gates thereof are consumed with fire? Now this material fire is the fire that is meant in the Proposition. O Sirs! God is as much the Author or Efficient cause of this Judgement of fire, as he is the Author or Efficient cause of Sword, Famine, and Pestilence. This I have in part proved already; but shall more abundantly make it good in ●hat which follows. But you will say, Sir, we know very well that God is the Author or Efficient cause of this dreadful Judgement of Fire, as well as he is the Author or Efficient cause of any other Judgement that we have either felt or feared: But we earnestly desire to know what the ends of God should be in inflicting this sore and heavy Judgement of Fire upon his ●oor people, and in turning their glorious City into ashes. This we are sure of, that whoever kindled the fire, God did blow the coal, and therefore we shall not now consider what there was of man's treachery concurring with God's severity in that dreadful Calam●●y by Fire; but rather inquire after the grounds, reasons, or ends that God aims at by that fiery Dispensation that has lately passed upon us. Now here give me leave to say, that so far as the late Fire was a heavy Judgement of God upon the City, yea, upon the whole Nation, the ends of God in-inflicting that Judgement, are doubtless such as respect both sinners and Saints, the righteous and the wicked, the profane and the holy, the good and the bad. Now such as respect the wicked and ungodly, I take to be these that follow. First, That he may evidence his Sovereignty, and that they may know that there is a God. The profane Atheist saith in his heart, there is no God; but God by his terrible Judgements Psal. 14. 1. Psal. 10. 4, 5. Psal. 50. 21. Eccle. 8. 11. Psal. 24. 1. Dan. 6. 25, 26, 27. Isa. 45. 9 Psal. 2. 9, 10, 11, 12. Hos. 2. 8, 9 startles and awakens the Atheist, and makes him unsay what he had said in his heart. When God appears in flames of fire, devouring and destroying all before him, than the proudest and the stoutest Atheists in the world will confess, that there i● a God; yea, than they will bow and tremble under a sense of the Sovereignty of God. The Sovereignty of God is that golden Sceptre in his hand, which he will make all bow to, either by his Word or by his Works, by his Mercies or by his Judgements. This Sceptre must be kissed and submitted to, or else fire and sword, desolation and destruction will certainly follow. Jer. 18. 2, 3, 4. 6. Arise, and go down to the potter's house, and there will I cause thee to hear my word. Then I went down to the potter's house, and behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter, so he made it again another vessel that seemed good to the potter to make it. O house of Israel, cannot I do with you as the potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in my hand, O house of Israel. The Jews were so stupid and sottish, that verbal teaching without signs would not work upon them, and therefore the Lord sent Jeremiah to the potter's house, that he might see by what the potter did, that though he had made them a People, a Nation, a Church, a State; yet he could as easily unmake them and mar them, as the potter marred the vessel that he had made. God would have this people to know, that he had as much power over them, and all they had, as the potter had power over the clay that he works upon; and that he had as much both might and right also to dispose of them at his pleasure, as the potter had over his clay to dispose of it as he judged meet. Nay, Beloved, the potter has not such an God hath jus ad omnia, jus in omnibus, a right to all things, a right in all things. absolute power over his pots and clay, as the Lord has over the Sons of men, to make them, and break them at his pleasure; and that partly, because that the clay is none of his creature; and partly, because without God give him strength he has no power to make or break one vessel. God by the Prophet would have the Jews to know that 'twas merely by his good pleasure and grace, that they came to be so glorious and flourishing a Nation as they were at this time; yea, and further to know, that they were not so great, and rich, and flourishing, and settled, and built, but that he could as easily break them and mar them, as the potter could the Isa. 64. 8. vessel that was under his hand. Ah, Sirs, God, by that dreadful fire that has destroyed our houses, and burnt up our substance, and banished us from our habitations, and leveled our stately Monuments of Antiquity and Glory even with the ground, has given us a very high evidence of his Sovereignty both over our persons and all our concernments in this world. Ah, London! London! were there none within nor without thy Walls that did deny the Sovereignty of God, that did belie the Sovereignty of God, that did slight the Sovereignty of God, that did make head against the Sovereignty of God? Were there none within nor without thy Walls that did say, We are Lords, and we will come no more unto thee? That did say, Is not this great Babylon (is Jer. 2. 31. Dan. 4. 30. Lam. 4. 12. not this great London) that we have built? That did say, the Kings of the Earth, and all the Inhabitants of the World would not have believed, that the adversary and the enemy (the flaming and consuming fire) should have entered into the gates of Jerusalem (into the Gates of London.) That Exod. 5. 2. did say, Who is the Lord, that we should obey his voice? That did advance a worldly Sovereignty above and against the Sovereignty of God and Christ? Ah, London! London! if there were any such within or without thy Walls, than never wonder, that God has in a flaming and consuming fire, proclaimed his Sovereignty over thee, and that he hath given such Atheists to know from woeful experience, that both themselves and all their concernments are in the hands of the Lord, as the clay is in the hands of the potter; and that the sorest Judgements that any City can fall under, are but the Isa. 5. 16. demonstrations of his Sovereign Prerogative. Psal. 9 16. The Lord is known by the Judgements which he executeth; the Power, Justice, and Sovereignty of God shines most gloriously in the execution of his Judgements upon the world. Secondly, God inflicts great and sore Judgements upon the Sons of men, that the world may stand in awe of him, and that they may learn to fear and tremble before him: when he Consult these Scriptures, Exod. 15. 14, 15, 16. Josh. 2. 10, 11. Rev. 15. 4. appears as a consuming fire, he expects that the Nation should tremble, and that the Inhabitants should fear before him. 1 Sam. 16. 4. And Samuel did that which the Lord spoke, and came to Bethlehem, and the Elders of the Town trembled at his coming, and said, comest thou peaceable? Shall the Elders of Bethlehem tremble for fear that Samuel came to denounce some grievous Judgement against them? and shall not we tremble when God has executed his terrible Judgements 1 Kings 21. 20, 21, 22, 23, 24 27, 28, 29. upon us? Shall Ahab tremble and humble himself, and fast and lie in sackcloth, when Judgements are but threatened? and shall not we tremble and fear before the great God, who has actually inflicted upon us his three great Judgements, Pestilence, Sword, and Fire? Shall the Ninevites, both Princes, Jonah 3. 3, 4. 5, 6, 7, 8, 9, 10. Nobles, and people tremble and humble themselves in sackcloth and ashes, when God doth but threaten to overthrow their great, their rich, their populous City? and shall not we tremble and lie low before the Lord, when we see great London, rich and populous London laid in ashes before our eyes? When the hand of the Lord was stretched out Exod. 15. 15, 16. See 2 Kings 6. 30. and Chap. 7. 6, 7. 15. Jer. 4. 7, 8, 9 against the Egyptians, the Dukes of Edom were amazed, and the mighty men of Moab trembled. Ah, how severely has the hand of the Lord been stretched out against London and all her Inhabitants! and therefore what cause have we to be amazed, and to tremble before that God who has appeared in flames of fire against us! Lam. 2. 3, 4. He hath cut off in his fierce anger all the horn of Israel, he hath drawn back his right hand before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He bent his bow like an enemy, and poured out his fury like fire. God burnt down their City, their Temple, their Gates, their Princely Habitations, their glorious Structures in the fierceness of his anger, and in the greatness of his wrath O, Sirs, when God falls upon burning work, when he pours out his fury like fire, when like a flaming fire he devours all our pleasant things, and lays all our glory in dust and ashes, we may safely conclude, that his anger is fierce, and that his wrath is great against us; and therefore what eminent cause have we to fear and tremble before him! God is a great and dreadful God. Dan. 9 4. A mighty God and terrible. Deut. 7. 21. A great and terrible God. Nehem. 1. 5. He is so in himself, and he has been so in his fiery Dispensations towards us, that the world by such remarkable severities, may be kept in awe of him. Generally fear doth more in the We are worthy (saith Chrysostom) of Hell, if for no other cause, yet for fearing Hell and the evil of punishment more than Christ. Chrys. Hom. 5. in Epist. ad Rom. world than love. As there is little sincerity, so there is but little ingenuity in the world; and that is the reason why many very rarely think of God, but when they are afraid of him. Many times Judgements work where Mercies do not win. That famous Thomas Waldo of Lions, the Father of the Waldenses, seeing among many met together to be merry, one suddenly fall down dead in the street; it struck so to his heart, that he went home a penitent: it wrought to a severe and pious reformation of his life, and he lived and died a precious man. Though Pharaoh was not a pin the better for all the heavy Judgements that God inflicted upon him; yet Jethro taking notice of those dreadful Plagues and Judgements that fell upon Pharaoh and upon his people, and likewise upon the Amalekites, was thereby converted and became a Proselyte; as Rabbi Solomon noteth upon that 19 of Prov. 25. The world is so untractable, that frowns will do more with them than smiles. That God may keep wicked men in awe and in subjection to him, he sees it very needful to bring common, and general, and overspreading Judgements upon them. Rev. 15. 4. Who shall not fear thee, O Lord, and glorify thy Name? for thou only art holy; for all Nations shall come and worship before thee; for thy Judgements are made manifest▪ O, Sirs, when the Judgements of the Lord come to be made manifest, than it highly concerns all ranks and sorts of men to fear the Lord, and to glorify his Name. How manifest, how visible has the raging Pestilence and the bloody Sword, and the devouring Flames of London been in the midst of us! and, O that our fear, and dread, and awe of God were as manifest and as visible as his Judgements have been and still are! for his hand to this very hour is stretched out against us, Isa. 9 12. But, Thirdly, God inflicts great and sore Judgements upon the Sons of men, and upon Cities and Countries, to express and make known his Power, Justice, Anger, Severity, and Indignation against sinners and their sinful courses, by which See Jer. 14. 15, 16. Lam. 4. 11. Jer. 4. 15. to verse 19 he has been provoked. Deut. 32. 19 And when the Lord saw it, he abhorred them, because of the provoking of his sons and of his daughters. Vers. 21. They have provoked me to anger with their vanities, and I will provoke them to anger with a foolish Nation. Vers. 22. For a fire is kindled in my anger, and shall burn unto the lowest Hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. Vers. 24. They shall be burnt with hunger, and devoured with burning heat (or with burning coals) and with bitter destruction. There is a knowledge of God by his Works as well as by his Word, and by his Judgements as well as by his mercies. In his dreadful Judgements every one may run and read his Power, his Justice, his Anger, his Severity, and his Indignation against sin and sinners: 'Tis irrevocable sins that bring irrevocable Judgements upon sinners; whilst men hold on in committing great iniquities, God will hold on in inflicting answerable severities. When God cannot prevail with men to desist from sinning, men shall not prevail with God to desist from destroying of them, their habitations, and all their pleasant things. Jer. 2. 15. The young Lions roared upon him, and yelled, and they made his Land waste; his Cities are burnt without Inhabitant. Vers. 17. Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? When Nicephorus Phocas had built a mighty strong Wall about his Palace for his own security, in the night time he heard a voice crying out unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. O Emperor, though thou buildest the wall as high as the clouds; yet if sin be within, it will overthrow all. Sin, like those Traitors in the Trojan Horse, will do Cities & Countries more hurt in one night, than ten thousand open enemies could do in ten years. Cities and Countries might flourish, and continue as the days of Heaven, and be as the Sun before the Almighty, if his wrath be not provoked by their profaneness and wickedness: So that it is not any divine Aspect of the Heavens, nor any malignant Conjunction of the Stars and Planets, but the lose manners, the ungracious lives, and the enormous sins of men that lay Cities and Countries desolate Jer. 13. 22. And if thou say in thine heart, wherefore come these things upon me? wherefore hath the Lord sent plague, sword, famine, and fire to devour, and destroy, and to lay all in ashes? The Answer is, For the greatness of thine iniquity. God will in flames of fire discover his anger and indignation against sin and sinners. The Heathen Herodotus. Historian observes in the ruin of Troy, that the sparkles and ashes of burnt Troy served for a lasting monument of God's great anger and displeasure against great sinners. The burning of Troy served to teach men, that God punisheth great sinners with great plagues: and certainly London's being laid in ashes, is a high evidence that God knows how to be angry with sinners, and how to punish sin with the sorest of Judgements. The Gods of the Gentiles were senseless stocks and stones, not able to apprehend, much less to revenge any injury done unto them. Well therefore might the Philosopher be bold with Hercules to put him to his thirteenth labour, in seething of his dinner; and Martial with Priapus, in threatening him to throw him into the fire, if he looked not well to his Trees. A child may play at the hole of a dead Asp, and a silly woman may strike a dead Lion; but who dare play with a living Serpent? who dare take a roaring Lion by the beard? O that Christians than would take heed how they provoke the living God, for he is a consuming fire, and with a word of his mouth, yea, with the breath of his mouth, he is able to throw down, and to burn up the whole frame of Nature, and to destroy all Creatures from the face of the Earth. Some Heathen Philosophers thought anger an unseemly Attribute to ascribe to God. And some Heretics conceived the God of the New Testament void of all anger. They imagined two Gods; the God of the Old Testament was in their account Deus justus, a Deity severe and revengeful: But the God of the New Testament was Deus bonus, the good God, a God made up all of mercy, they would have no anger in him: but Christians do know, that God proclaims this Attribute among his Titles of Honour. Nehem. 1. 2. God is jealous, and the Lord revengeth, and is furious, he reserveth wrath for his enemies. 'Tis the highway to Atheism and Profaneness, to fancy to ourselves a God made up all of mercy, to think that God cannot tell how to be angry and wroth with the sons of men. Surely they that have seen London in flames, or believe that 'tis now laid in ashes, they will believe that God knows how to be angry, and how to fix the tokens of his wrath upon us. But, Fourthly, God inflicts great and sore Judgements upon the sons of men, and upon Cities and Countries, that they may cease from sin, receive instruction, and reform and return to the most High; as you may evidently see by comparing the Scriptures in the Margin together. God's corrections should be our instructions, his lashes should be our lessons, Isa. 26. 9 Psal. 94. 12. Prov. 3. 12, 13. Chap. 6. 23. his scourges should be our Schoolmasters, his chastisements should be our advertisements: And to note this, the Hebrews and the Greeks both express chastising and teaching by one & the same word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masar, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paideia) because Job 36. 8, 9, 10. and chap. 33. 19, 20. the latter is the true end of the former, according to that in the Proverb, Smart makes wit, and vexation gives understanding. Whence Luther fitly calls affliction, Theologiam Christianorum, Levit. 26. Deut. 28. 2 Chron. 7. 13, 14. Amos 4. 6. to verse 12. Isa. 9 13. Jer. 5. 3. Jer. 6. 29, 30. Ezek. 23. 25, 26, 27. The Christian man's Divinity. Jer. 6. 8. Be thou instructed, O Jerusalem, lest my soul departed from thee; lest I make thee desolate, a land not inhabited. Zeph. 3. 6, 7. I have cut off the nations, their towers are desolate, I made their streets waste, that none passed by: their cities are destroyed, so that there is no man, that there is no inhabitant. I said, Surely thou wilt fear me: thou wilt receive instruction, so their dwellings should not be cut off. However I punished them; but they risen early, and corrupted all their do. By all the desolations that God had made before their eyes, he designed their instruction and reformation. From those words, Judg. 3. 20. I have a message from God unto thee, O King, (said Ehud) Lo, his Poniard was God's message: from whence one well observes, That not only the vocal admonitions, but the real Judgements of God are his Errands and instructions to the world. God delights to win men to himself by favours and mercies; but 'tis rare that God this way makes a conquest upon them. Jer. 22. 21. I spoke unto thee in thy prosperity Deut. 32. 14, 15, 16, 17. Jer. 5. 7, 8, 9, 10. Psal. 73. 1. 10. (saith God) but thou saidst, I will not hear: and therefore 'tis that he delivers them over into the hands of severe Judgements, as into the hands of so many cursed Schoolmasters (as Basil speaks) that so they may learn obedience by the things ●hey suffer, as the Apostle speaks. It is said of Gideon, he took Judg. 8. 16. briars and thorns, and with them he taught the men of Succoth. Ah poor London! how has God taught thee with briars and thorns, with Sword, Pestilence, and Fire, and all because thou wouldst not be taught by prosperity and mercy, to do justice, to love mercy, and to walk humbly with Mich. 6. 8. ●am. 3 32 33. Isa. 28. 21. Schola crucis. schola laci●. ●y God. God delights in the Reformation of a Nation; but he doth not delight in the desolation of any Nation. God's greatest severity, is to prevent utter ruin and misery. If God will but make London's destruction, England's instruction, it may save the Land from a total desolation. Ah London! London! I would willingly hope, that this fiery Rod that has been upon thy back, has been only to awaken thee, and to instruct thee, and to refine thee, and to reform thee, that after this sore desolation, God may delight to build thee, and beautify thee, and make thee an eternal excellency, a joy of many generations. But, Isa. 60. 15. Fifthly, God inflicts sore and great Judgements upon the sons of men, that he may try them, and make a more full discovery of themselves to themselves. Wicked men will never believe that their lusts are so strong, and that their hearts are so base, as indeed they are. 2 Kings 8. 12, 13. And Hazael said, Why weepeth my Lord? and he answered, Because I know the evil that thou wilt do unto the Children of Israel; their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elishu answered, The Lord hath showed me that thou shalt be King over Syria. Hazael could not imagine that he should be as fierce, cruel, murderous, and merciless as a dog, that will tear all in pieces that he can come at. It could never enter into his thoughts, that ever he should do such cruel, barbarous, horrid, and inhuman acts, as the Prophet spoke of; but he did no● know the depth of his own corruption, nor the desperateness, nor deceitfulness of his own heart. Isa.. Jer. 17. 9 8. 21. And they shall pass through it hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fr●t themselves, and curse their King, and their God, and look upward. When Judgements are upon them, than their wickedness appears rampant. They shall curse their own King for not defending, protecting, or relieving of them; they shall look upon him as the cause of all their wants, sorrows, and sufferings: and as men overwhelmed with misery, and full of indignation, they shall fall a cursing of him. And they shall curse their God, as well as their King, that is, say some, the true God, who deservedly brought these plagues upon them. Their God, that is, say others, their Melchom to whom they had sacrificed, and in whom they see now that they vainly trusted. So those desperate wretches under the Beast, Rev. 16. 8, 9 And the fourth Angel poured out his vial upon th● Plutarch observes that it is the quality of Tigers to grow mad, and tear themselves in pieces, if they hearbut Drums or Tabers to sound about them, l●b. de superstitione. Sun, and power was given unto him to scorch men with fire. And the men were scorched with great heat, and blasphemed the Name of God which hath power over these plagues: and they repent not, to give him glory. Vers. 10. And the fifth Angel poured out his vial upon the scent of the Beast; and his Kingdom was full of darkness, and they gnawed their tongues for pain, and blasphemed the God of Heaven, because of their pains and their sores, and repent not of their deeds. The top of the Judgement that is, and shall be upon the wicked, is this, that under the sorest and heaviest Judgements that shall come This will be the case of all the worshippers of the Beast one day. Deut. 8. 2. 15, 16. upon them, they shall not repent, nor give glory to God; they shall blaspheme the Name of God, and they shall blaspheme the God of Heaven: and they shall be scorched with great heat; and they shall gnaw their tongues for pain; but they shall not repent of their deeds, nor give glory to that hand that smites them. The fierce and fiery Dispensations of God upon the followers and worshippers of the Beast, shall draw out their sins; but they shall never reform their lives, nor better their souls. God kept the Jews forty years in the Wilderness, and exercised them with many sore and smart afflictions, that he might prove them, and make a more full discovery of themselves to themselves: and did not the heavy trials that they met with in their wilderness condition, make a very great discovery of that pride, that unbelief, that hypocrisy, that impatience, that discontent, that self-love, that murmuring, etc. that was wrapped up close in all their souls? O Sirs! since God has turned our renowned City into ashes, what discoveries has he made of that pride, that unbelief, that worldliness, that earthliness, that self-love, that inordinate affection to relations, and to the good things of the world, that discontent, that disquietness, that faint-heartedness, that has been closely wrapped up in the spirits of many thousands whose habitations are now laid in ashes! We try metals by fire and by knocking; and God has tried many thousands this day by his fiery Dispensations and knocking Judgements that have been in the midst of us. I believe there are many thousands, who have been deep sufferers by the late dreadful Fire, who never did think that there had been so much sin, and so little grace; so much of the Creature, and so little of God; so much earth, and so little of Heaven in their hearts, as they now find by woeful experience: and how many wretched sinners are there, who have more blasphemed God, and dishonoured Christ, and provoked divine Justice, and abused their best mercies, and debased and be-beasted themselves since the late Fire, than they have done in many years before? But, Sixthly, God inflicts great and sore Judgements upon Persons, Cities, and Countries, that others may be warned by his severities to break off their sins, and to return to the most High. God's Judgements upon one City, should be advertisements to all other Cities to look about them, and to Heb. 12. 29. tremble before him, who is a consuming fire. The flaming Rod of correction that is laid upon one City, should be a Rod of instruction to all other Cities. Jer. 22. 6, 7, 8, 9 I will make thee a wilderness; and cities which are not inhabited, and many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the Lord done this unto this great City? Then shall they answer, Because they have forsaken the Covenant of the Lord their God, and worshipped other gods, and served them. God punisheth one City, that all others Cities may take warning. There is no Judgement of God, be it Sword, Pestilence, Famine, or Fire upon any People, City, Nation, or Country, but what is speaking and Mich. 6. 9 teaching to all others, had they but eyes to see, ears to hear, and hearts to understand. Thus Tyrus shall be devoured with fire, saith the Prophet; Ashkelon shall see it and fear; Zach. 9 4, 5. Gaza and Ekron shall be very sorrowful. When Ashkelon, Gaza, and Ekron shall see the destruction of Tyre by fire, it shall make them afraid of the like Judgement: they shall be a little more concerned than some were at the Siege of Rhodes, and then others were at the Ruin and Desolation of Troy by fire. London's sufferings should warn others to take heed of London's sins. London's Conflagration should warn others to take heed of London's abominations; it should warn others to stand and wonder at the patience, Rom. 2. 4, 5. long-suffering, gentleness, and goodness of God towards them who have deserved as hard things from the hand of God, as London have felt in 1665. and 1666. It should warn others to search their hearts, and try their ways, and break off their sins, and turn to the Lord, lest his anger should break forth in flames of fire against them, and none should be able to deliver them. It should warn others to Lam. 3. 40. fear and tremble before that Power, Justice, Severity, and Sovereignty that shine in Gods fiery Dispensations towards us. Ezek. 30. 7, 8, 9 And they shall be desolate in the midst Exod. 15. 14, 15, 16. Isa. 13. 6, 7, 8. ●f the countries that are desolate, and her Cities (meaning Egypt) shall be in the midst of the Cities that are wasted. And they shall know that I am the Lord, when I have set a fire in Egypt. In that day shall messengers go forth from me in ships, to make the careless Aethiopians afraid, and great pain shall c●me upon them, as in the day of Egypt, for lo, it cometh. God by his secret Instinct and Providence would so order the matter, as that the news of the Chaldeans inroad into Egypt (laying all their Cities and Towns waste by fire and sword) should be carried over into Aethiopia; and hereupon the secure Aethiopians should fear and tremble, and be in pain as a woman is that is in travel; or as the Egyptians were, when they were destroyed at the Red-sea; or as they were, when the Lord smote their firstborn throughout the Land of Egypt. Now shall the Aethiopians, the poor blind Heathens fear and tremble, and be in pain, when they hear that Egypt is laid waste by fire and sword? and shall not Christians all the world over fear and tremble, and be in pain, when they shall hear that London is laid waste, that London is destroyed by fire? What though Papists and Atheists have warmed themselves at the flames of London, saying, Aha, so would we have it; yet let all that have the Name of God upon them, fear and tremble, and take warning, and learn righteousness by his righteous Judgements upon desolate London. Isa. 26. 8, 9 London's murdering-piece should be England's warning-piece to awaken them, and to work them to bethink themselves, and to turn to him, who is able by a flaming fire quickly to turn them out of all. The Jews have a saying, That if war be begun in another Country, yet they should fast and mourn because the war is begun, and because they do not know how soon God may bring it to their doors. O Sirs! London is burnt, and it highly concerns you to fast and mourn, and pray, and to take the Alarm; for you do not know how soon a fire may be kindled in your own habitations. Now God has made the (once famous) City of London a flaming Beacon before your eyes, he expects and looks that you should all fear before him. Secure your interest in him, walk humbly with him, and no more provoke the eyes of his jealousy and glory. The design of Heaven by this late dreadful Fire, is not to be confined to those particular persons upon whom it hath fallen heaviest; but 'tis to awaken all, and warn all. When a Beacon is fired, it gives warning as much to the whole Country, as to him who sets it on fire; or as it does to him on whose ground the Beacon stands. We can neither upon the foot of Reason or Religion, conclude them to be the greatest sinners, who have been the greatest sufferer●; for many times we find, that the greatest Saints have been the greatest sufferers both from God and men. Job Job. 1. 1, 2, 3, 4. was a non-such in his day for holiness, uprightness, and the fear of the Lord, and yet by the wind and fire from Heaven on the one hand, and by the Sabeans and Chaldeans on the other hand, he is stripped of all his children and of a fair estate in one day: so that in the morning it might have been said, Who so rich as Job? and in the evening, Who so poor as Job? Job was poor even to a Proverb. Look as wicked men are very incompetent Judges of divine favours and mercies, so they are very incompetent Judges of divine trials and severities; and whatever they may think or say, I dare conclude, that they who have drank deepest of this Cup of sorrows (of this Cup of desolation and fire in London) are not greater sinners than all others in England, who yet have not tasted of this bitter Cup. But more of this when I come to the Application of the Point. O Sirs! I beg upon the knee of my soul, that you will not slight this dreadful warning of God, that he has given to the whole Nation in turning London into ashes: To that purpose seriously consider. First, Divine warnings slighted and neglected, will certainly bring down the greater wrath and vengeance upon you, Levit. 26. 16, 17, 18. 21, 23, 24. 27, 28. Amos 4. 7. 8, 9, 10, 11. Jer. 25. 4. to the 12. vers. Isa. 22. 12, 13, 14. as you may clearly see by comparing the Scriptures in the Margin together. Secondly, Slighting of Judgements is the greatest Judgement that can befall a people; it speaks out much Pride, Atheism, Hardness, Blindness, and desperate Security, and Contempt of the great God. To be given up to slight divine warnings, is a spiritual Judgement, and therefore must of all Judgements be the greatest Judgement to be given up to Sword, Famine, Fire, Pestilence, burning Agues, and Fevers, is nothing so great a Judgement as to be given up to slight divine warnings; for in the one you are but passive, but in the other you are active. Thirdly, Heathens Jonah 3. have trembled, and mended, and reform at divine warnings; and therefore for you to slight them, is to act below the Heathens, yea, 'tis to do worse than the Heathens, who will certainly one day rise up in Judgement against all such who have been slighters of the dreadful warnings of Heaven. Fourthly, Slighting of divine warnings, lays men Prov. 1. 24. to vers. 32. open to such anger and wrath, as all the Angels in Heaven are not able to express, nor all the men on earth able to conceive. Fifthly, Slighting and neglecting of divine warnings, speaks out the greatest dis-ingenuity, stoutness, and stubbornness that is imaginable. The ingenuous child easily takes warning, and to an ingenuous Christian every divine warning is as the hand-writing upon the wall. Sixthly, Slighting of divine warnings, provokes God many t●mes to Dan. 5. 5. give up men to be their own Executioners, their own destroyers. Saul had many warnings, but he slighted and neglected 1 Sam. 31. 4. Joh. 6. 70, 71. Mat. 26. 21, 22, 23, 24, 25. Mat. 27. 5. them all; and at last God leaves him to fall on his own sword. Christ cast Hell-fire often into Judas his face. Thou hast a Devil; and woe to that man by whom the Son of Man shall be betrayed; it had been good for that man that he had never been born: But Judas slights all these warnings, and betrays his Lord and Master, and then goes forth and hangs himself. It was a strange conceit of the Cerinthians that honoured Judas the Traitor as some divine Irenaeus. Aug. de Haeresi. and super-humane power, and called his Treason a blessed piece of Service, and that he knowing how much the death of Christ would profit mankind, did therefore betray him to death to save the race of mankind, and to do a thing pleasing to God. Judas withstood all divine warnings Some report of Judas, that he slew his father, married his mother, and betrayed his Master. from within and without, and you know how the Tragedy ended; he died a miserable death, he perished by his own hands, which were the most infamous hands in all the world: he went and hanged himself. And as Luke hath it, he fell headlong and burst asunder in the midst, and all his bowels gushed out. In every passage of his death we may take notice of divine Justice, and accordingly take heed of slighting divine warnings. It was but just that he should hang in the air, who for his sin was hated both of Heaven and Earth, and that he should fall down headlong, who was fallen from such a height of honour, as he was fallen from; and that the halter should strangle that throat, through which the voice of Treason had sounded; and that his bowels should be lost, who had lost the bowels of all pity, piety, and compassion; and that his Ghost should have his passage out of his midst (He burst asunder in the midst, saith the Text) and not out of his lips, because with a kiss of his lips he had betrayed our Lord Jesus. But seventhly, By slighting divine warnings, you will arm both visible and 2 Kings 6. 8, 9, 10, 11. 16. 17. Exod. 14. Judg. 5. 19, 20. Isa. 37. 7, 8, 9 36. invisible Creatures against you. Pharaoh slights divine warnings, and God arms the winds against him to his destruction Sisera slights divine warnings, and the Stars in their Course fought against Sisera. Sennacherib slights divine warnings, and an Angel of the Lord destroyed a hundred fourscore and five thousand of his Army in one night. Eighthly, By slighting of divine warnings, you will tempt Satan to tempt your souls: he that dares slight divine warnings, will stick at nothing that Satan shall tempt him to; yea, he does to the utmost what lies in him to provoke Satan to follow him with the blackest and sorest temptations. Ninthly, He that slights divine warnings, dams up all the springs of mercy, Psal. 81. 11. to the end. Jer. 7. 23, 24, 25, 26, 27, 28, 29. 34. Isa. 13. 14, 15, 16. and turns the streams of lovingkindness and favour another way. Tenthly and lastly, Slighting of divine warnings, will be the Sword that will wound you, and the Serpent that will sting you, 〈◊〉 the Worm that will be still gnawing upon you; especially, 1. When your consciences are awakened. 2. When you shall lie upon a dying bed. 3. When you shall stand before a Judgment-seat. Fourthly and lastly, When you shall awake with everlasting flames about your ears. Upon all these considerations, take heed of slighting the warnings of God that you are under this day. But, Seventhly and lastly, God inflicts great and sore Judgements upon Persons, Cities, and Countries, to put the world in mind of the General Judgement. Who can think upon the Conflagration of our late glorious City, and not call to mind the great and terrible day of the Lord? Psal. 50. 3 Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. As God gave his Law in fi●e, so when he comes to Judgement, in fire he will require it, to show himself a Judge and Revenger of it, and to bring the world to a strict account for Eccle. 12. 13, 14. Exod. 20. 18. Heb. 12. 18, 19, 20, 21. their breaking of it. In the promulgation of the Law a flaming fire was only on Mount Sinai; but when Christ shall come to execute vengeance on the transgressors of it, a●l the world shall become a Bonfire. In the promulgation of the Law there was fire, smoke, thunder, and an earthquake; but when Christ shall come in flaming fire to revenge the breaches of it, the Heavens shall be dissolved, and the Elements shall melt with servant heat, so that not only a few Cities and Kingdoms, but all this lower World shall be of a flame; and therefore if any of the wicked should be so weak as to think to secure themselves by creeping behind the Lord, they will but deceive themselves; for the fire shall not only devour before him, but it shall also devour round about him. When an unquenchable fire shall be kindled above the sinner, and below the sinner, and round about the sinner, Rev. 6. 15, 16, 17. Jer. 5. 14. how is it possible that he should escape, though he should cry ●ut to the Rocks and the Mountains to fall upon him, a●d to cover him from the wrath of the Lamb? Isa. 66. 15, 16. For behold, the Lord will come with fire, and with his chariot's like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire 〈◊〉 by his sword will the Lord plead with all flesh: and the slai● 〈◊〉 the Lord shall be many. There is nothing more fearful or formidable either to man or beast then fire. Now when God comes to execute his Judgements, and to take vengeance on the wicked in this life (as some curry the words) or in the other life (as others curry the words) he will come in the most terrible and dreadful manner imaginable, he will come with fire, and he will render his rebuke with flames of fire, or with fiery flames, as some say; or with flaming fire, as others say. 2 Thes. 1. 7, 8. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven, with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Beloved, that Christ will come to Judgement in flaming fire, is no Politic invention found out to fright men from their pleasures; nor no Engine of State devised to keep men tame and quiet under the Civil powers; nor no Plot of the Minister to make men melancholy, or to hurry them into a blind obedience; but it is the constant voice of God in the blessed Scriptures, 2 Pet. 3. 10-12. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat. Pareus is of opinion, that that Pareus in Rev. 16. 18. fire that shall set all the world in a flame, at last will be kindled and cherished by lightning from Heaven. The Earth being smitten with lightning from Heaven, shall be shaken and torn into ten thousand pieces, and by fire utterly consumed; now the Earth shall quake, the Sea roar, the Air ring, and the World burn. Now you shall look no way, but you shall see fire; you shall see fire above you, and fire below you, and fire round about you. Christ● fi●st coming was at Luke 2. 8. to vers. 15. Psal. 71. 6. tended with a general peace, and with Carols of Angels: he came as rain upon the mown grass, silently, sweetly into the world; then a babe cried in the manger, but now Judah's Lion will roar and thunder in the Heavens: Then he came riding on an Ass' Colt, but now on the Clouds: Then he was attended with twelve poor despised Apostles, but now he shall be waited on with many score millions of Angels. At his first coming he freely offered grace, and mercy, and 2 Thes. 1. 7. pardon to sinners; but now he will come in flames of fire to execute wrath and vengeance upon sinners, and 'twill be no small honour to Christ, nor no small comfort to the Saints, nor no small torment to the wicked for Christ to comes in flames of fire when he comes to Judgement. Saul Acts 22. 8. was astonished when he heard Jesus of Nazareth but calling unto him out of Heaven. Herod was affrighted when he thought that John Baptist was risen again. The Philistines Mark 6. 16. 1 Sam. 21. 9 Numb. 7. 10. were afraid when they saw david's Sword. The Israelites were startled when they saw Aaron's Rod: And Juda was ashamed when he saw Thamar's signet and staff: and Belshazzar Dan. 5. 5. was amazed when he saw the hand-writing upon the Wall. The Carthaginians were troubled when they saw Scipio's Sepulchre: and the Saxons were terrified when they Hollingsheds Chron. saw Cadwallon's Image. Oh how terrified, amazed, and confounded will wicked men be when they shall see that Christ whom they have rejected, betrayed, crucified, scorned, opposed, and persecuted, come in flames of fire to pass an eternal Doom upon them! I have read a story of two Soldiers, Holcot. in lib. Sap. that coming to the Valley of Jehosaphat in Judea, and one saying to the other, Here in this place shall be the general Judgement, wherefore I will now take up my place where I will then fit; and so lifting up a stone, he sat down upon it, as taking possession before hand: but being sat, and ●ooking up to Heaven, such a quaking and trembling fell upon him, that falling to the earth, he remembered the day of Judgement with horror and amazement ever after. The case of this Soldier will be the case of every wicked man, when Christ shall appear in flames of fire to pass an eternal Sentence of Condemnation upon all the Goats that shall be found on the left hand. It is strange in this so serious a business Mat. 25. 41. to vers. 46. of the day of Judgement, and of Christ's appearing in flaming fire, which so nearly concerns the sons of men, how men's wits will busy themselves in many nice inquiries (ye may meet with many such questions in the Schoolmen) as, 1. How long is it to the day of Judgement? 2. In what place of the world shall the Judgment-day be held? 3. What kind of fire shall then be burning? 4. Whether Christ shall come with a Cross carried before him? As if Malefactors in the Gaol should fall a reasoning and debating what weather it would be at the day of Assizes? or of the Judge's habit and retinue, and never bethink themselves how to answer their Indictment, that they may escape condemnation. London's flames should put us in mind of Christ's coming in flames of fire; and the burning of London should put us in mind of the burning of the world, when Christ shall come to judge the sons of men according to their works; and the terror and dread of that fire, and men's endeavours to escape it, should put us upon all those holy ways and means whereby we may escape the fury of those dreadful flames that shall never be quenched: And the Houses and Estates that were consumed by the devouring fire in London-streets, should put us upon securing a house not made with hands, 2 Cor. 5. 1, 2. Prov. 8. 18. 1 Pet. 1. 4. Mat. 6. 19, 20, 21. but one eternal in the Heavens, and upon securing durable riches, and an inheritance that fadeth not away, and upon laying up for ourselves treasures in Heaven, where neither moth nor rust, nor thiefs (and let me add, nor flames) can break through, corrupt, or steal, or burn. The more general any Judgement is, the more it should put us in mind of the General day of Judgement. Now the burning of London was a general Judgement, a Judgement that reaches from one end of the Land to another (as I shall more fully evidence before I close up this Discourse) and therefore it should remind us of the universal Conflagration of the whole World, and the works thereof. And thus you see the ends that God has (in respect of the wicked) in inflicting great and sore Judgements upon Persons, Cities, and Country's. But pray, Sir, what are those ●igh and holy ends, in respect Quest. of the people of God, th●●●od aims at by his inflicting of great and sore Judgements upon Persons, Cities, and Countries? I suppose they are such as follow. First, To bring about those special favours and mercies Answ. that God intends them. By the dreadful Judgements that God inflicted upon Pharaoh, and upon his people, and upon his Country, God brought about the freedom and liberty of his people to worship him according to his own prescriptions. The great difference and contest between God and Pharaoh was, who should have their wills; God would have his people to worship him according to his own mind; but Pharaoh Exod. 5. 1, 2. Exod. 7. 16. Exod. 8. 8. 20. 25. 27. 29. Exod. 9 1. 13. Exod. 10. 3. 7. 8. 11. 24. Exod. 12. 31. Jer. 11. 4. Dan. 9 12. was resolved to venture his all before they should have their freedom and liberty to serve their God. Upon this God follows him with plague upon plague, and never leaves spending of his plagues upon him, till he had overthrown him, and through his ruin brought about the freedom and liberty of his poor people. The Babylonians were cruel enemies to Gods poor Israel, and kept them in bondage, yea, in a fiery furnace seventy years: At last God stirs up the spirit of Cyrus for his Church's sake, and he by fi●e and sword lays Babylon waste, and takes them Captive, who had held his people in a long Captivity. Now he by breaking the Babylonians in pieces like a potter's vessel, brought about (as as instrument in the hand of God) the freedom and liberty of God's poor people, as you may see by comparing that 45. of Isa. 1, 2, 3, 4, 5, 6. with that 1. Chapter of Ezra. God stirs up the spirit of Cyrus to put forth a Proclamation ●●r Liberty for the Jews to go to their own Land, and to 〈◊〉 the House of the Lord God of Israel; and then he gra●●●●●ly stirs up the spirits of the people wisely and soberty to improve Turn to Obadiah and read from vers. 11. to the end of the Chapter. ●he liberty he had proclaimed. Jer. 49. 1. Concer●●●● the Ammonites, thus saith the Lord, Hath Israel no sons? hath he no heir? why then doth their King inherit Gad, and 〈◊〉 people dwell in his Cities? When the ten Tribes were carried away captive, the Ammonites who dwelled near the Tribe of Gad, intruded into it, and the Cities of it; but mark what God saith in verse 2. Therefore behold the days come, saith the Lord, that I will cause 〈◊〉 ●●arm of war to be heard in Rabbah of the Ammonites (that was their chief City) and it shall be a desolate heap, and her daughters (that is lesser Towns) shall be burnt with fire, then shall Israel be heir unto them that were his heirs, saith the Lord. God by fire and sword Here was Lex talionis observed; they that invaded the inheritance of others, had their own invaded by them. would lay desolate the chief City of the Ammonites, and her Towns and Villages that did belong to her: and by these dreadful Dispensations he would make way for his people, not only to possess their own Land, but the Ammonites Land also. I will leave the prudent Reader to make the Application We have been under greater and dreadfuller Judgements than ever this poor Nation hath groaned under in former times; and who can tell but that the Lord by these amazing Judgements may bring about greater and better mercies and blessings than any yet we do enjoy? The Rabins say of Civil Liberty, that if the Heavens were Parchment, the Sea Ink, and every pile of Grass a Pen, the praises of it could not be comprised nor expressed: May we not say more of a holy Liberty? Liberty to serve and worship the Lord according to his own prescriptions and directions laid down in his blessed Word (by which all worship and worshippers must be tried at last) is a pearl of price that none can sufficiently value. Justinus the second Emperor's Motto was, Libertas res inaestimabilis, Liberty is unvaluable. The Lord give his people holy, wise, prudent, sober, humble, and understanding hearts, that they may know both how to prise and how to improve those liberties and mercies that he has handed to them through terrible Dispensations. But, Secondly, God inflicts great Trials and sore Judgements upon Persons and Places, that he may awaken his own people out of that deep security that oftentimes seizeth upon Psal. 30. 5, 6, 7, 8, 9 Math. 25. 5. 2 Sam. 2. 7. 15. and Chap. 24, 15, 16, 17. 2 Kings 14. 25. Math. 12. 40. Jonah 1. 1, 2, 3. them. What deep security had seized upon David, so that God was forced to make use of the bloody Sword and of the sweeping Pestilence to awaken him? Jonah was a Prophet, he was a Servant of the Lord, he was a Type of Christ, he was a good man; his name Jonah signifies a Dove, though he had but little of the Dove in him, being as passionate a man of an honest man, as you have lightly heard of, saith Luther. Now Jonah having contracted guilt upon his conscience by acting quite contrary to God's royal Call, what a desperate, senseless stupidity and security had seized upon him! what a spiritual lethargy was poor Jonah in! not much unlike that of the Smith Dog, whom neither th● hammers above him, nor the sparks of fire falling round about him can awake. Jonah was not in a slumber, but in a sound, heavy, deep, and dead sleep; and what a wonder, what a prodigy was here, that in all this stir, and tumult, and danger, the winds whi●●ling and roaring, the Sea working, raging, swelling, frothing, foaming, and boiling like a pot, the waves mounting up to Heaven, and sinking down again to Hell (as the Psalmist speaks) the ship tumbling and tossing like a Tennis-ball, the Mariners as stout fellows as they were, surprised with fear, and running up and down like men at their wit's end, like men that could not look pale death in the face with blood in their cheeks, that yet Jonah should sleep, and be as secure in that dreadful danger, as if he had been in his own house sleeping on a bed of down! Oh the desperate security that may seize upon the best of Saints! but this security God will cure in his Jonas' by some smart Trial, or by some heavy Judgement or other. The Lethargy is best cured by a burning Ague. Absalon 2 Sam. 14. 30. sends once or twice to Joab to come and speak with him: but when he saw that Joab would not come, he commands his cornfields to be set on fire, and this awakens him, and fetches him with a witness: So God by fiery afflictions, and by burning up our comforts round about us, awakens us, and brings us to himself with a witness. When Iron grows rusty, we put it into the fire to purify it; and so when the people of God grow rusty and secure, than the Lord brings them under fiery trials to awaken them, and to purify them. If Nero was so angry with Vespasian, because he slept at his Music; how much more may the Lord be angry with all such as sleep and are secure under the most amazing and awakening Judgements? But my hope and prayer is, that the Lord has, and will more and more graciously and effectually awaken all the wise slumbering Virgins upon whom this fiery. Dispensation has past. And therefore, Thirdly, In respect of his people's sins, God has several special ends that he aims at by all the fiery Trials and smart Providences that he exercises them and others with. As, First, God by these means designs a further and a fuller discovery of their sins. In standing waters you cannot see the mud that lies at the bottom of the Pool or Pond; but Deut. 8. 2. when once the water is drawn away, than it appears. In times of prosperity there is a great deal of mud, a great deal of Atheism, unbelief, discontent, murmuring, impatience, passion, pride, etc. that lies at the bottom of men's hearts undiscovered. Oh but when God shall once empty them of their Estates, and burn up all their outward comforts, and set them with Job upon the dunghill, than the mud appears, than a whole army of lusts discover themselves, as we see in many this day, whom you shall rarely find without tears in their eyes, sighs in their hearts, and complaints in their mouths. Severe Providences are pills made purposely to clear the eyesight. 1 Kings 17. 18. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? If God had not taken away her son, her sin had not been brought to remembrance. O Sirs! if God by this late dreadful Fire had not taken away your houses, your goods, your estates, your trades, many of your sins had not been brought to your remembrance, though now you have lost most or all. You may say with the Psalmist, My Psal. 51. 3. Turn to the Scriptures, Gen. 42. 21. Jon. 4. 8, 9 Jer. 9 7. ult. sins are ever before me: my pride is ever before me, my unbelief is ever before me, my frowardness is ever before me, my murmuring is ever before me, my discontent is ever before me, and my impatience is ever before me, etc. Good men never come to know how bad they are, till they come to be exercised with severe Providences and smart Trials It was the speech of a Holy man in a great sickness, In thi● disease I have learned how great God is, and what the evil of sin is; I never knew to purpose what God was before, nor what sin was before. Afflictions are a Christians Glass, in which they may run and read the greatness of God, and the vileness of sin. But, Secondly, By severe Providences and fiery Trials, God designs the preventing of sin. Paul was one of the holiest men on earth, called by some an earthly Angel, and yet he needed a thorn in the flesh to prevent pride. 2 Cor. 12. 7. And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. Paul was in very great danger of being exalted above measure, witness the doubling of those words in one verse, Lest I should be exalted, Lest I should be exalted. Prudent Physicians sometimes give Physic to prevent diseases; and so does the Physician of Souls, as you may see by comparing the Scriptures in the Margin together. The Job 33. 19-17. Chap. 34. 31, 32. Job 40. 4, 5. Hos. 2. 6, 7. burnt child dreads the fire. Sin is but a bitter sweet, 'tis an evil worse than Hell itself. Salt brine preserves from putrefaction, and salt Marshes keep the sheep from rotting; and so sharp Trials, severe Providences preserve the Saints from spiritual putrefying, and from spiritual rotting. The Rabbins, to keep their Scholars from sin, were wont to tell them, that sin made God's head ache; and Saints under fiery trials do find by experience, that sin makes not only their heads, but also their hearts ache; and by this means God preserves his people from many sins, which otherwise they would certainly fall into. Beloved, God by his fiery Dispensations has destroyed many, or most of your outward comforts; but little do you know the horrible sins that by this means the Lord has preserved you from. A full Estate lays men most open to the greatest sins, the worst of shares, and the deadliest temptations. The best of men have fallen foulest under their highest worldly enjoyments, witness David, Solomon, Hezekiah, etc. Under your outward fullness, how low was your communion with God? how languishing were your Graces? how lean were your Souls? and how was your spring of inward Comforts dried up? How little had God of your thoughts, your hearts, your time, your strength? O Sirs! how bad would you have been by this time, if God had not removed those things that were but fuel to your lusts, and quench-coals to your grace? Well, often think of this; 'tis a greater mercy to be preserved from sin, yea from the least sin, then 'tis to enjoy the whole world. But, Thirdly, By severe Providences, and by fiery Trials, God designs the embittering of sin to his people. When God shall come and burn up men's comforts round about them, than they will cry out, Ah, what a bitter thing is sin! that puts God upon burning work; then they will speak that language to their own Souls, that the Prophet once spoke to the Jews, Jer. 2. 15. They made his land waste: his cities are burnt with fire. Vers. 17. Hast thou not procured these things to thyself? Vers. 19 Thine own wickedness shall correct thee, and thy back-slidings shall reprove thee: know therefore and see, that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of Hosts. So Chap. 4. 18. Thy way and thy do have procured these things unto thee: this is thy wickedness, because it is bitter, because it reacheth unto thy heart Yea, now they will say, that sin is bitternesses in the abstract, and in the plural number also, according to that of the Prophet Hosea, Hos. 12. 14. Ephraim provoked him to anger most bitterly, or with bitternesses, as the Hebrew has it. Relations and friends may tell us, that sin is a bitter thing, and conscience may tell us, that sin is a bitter thing, and good books may tell us, that sin is a bitter thing, and men under terrors and horrors of spirit may tell us, that sin is a bitter thing, and the fore and heavy Judgements of God upon others may tell us, that sin is a bitter thing, and the Spirit by his secret whispers may tell us, that sin is a bitter thing, and Ministers may tell us, that sin is a bitter thing; they may tell you, that 'tis bitter to God, it being the only thing in all the world that he has revealed his wrath from Heaven against, and that is contrary to the Nature of God, the Law of God, the Being of God, the Glory of God, and the grand Designs of God. They may tell you, that 'tis bitter to Christ, witness his crying out in the bitterness of his Soul, My God, my God, why hast thou forsaken me? and witness the sorrows and heaviness of his Soul, and his sweeting clods of blood. When he hung upon the Cross, they gave him gall and vinegar to drink; but no gall was so bitter to him as your sins. They may tell you, that sin is bitter to the Spirit of God; Gen. 6. 3. Eph. 4. 29. for nothing grieves him, and provokes him, and vexes him but sin. They may tell you, that sin is bitter to the good Angels: every sin that you commit is as a dagger at their hearts: there is nothing in all the world so bitter to them, as to see their Lord and Master daily, yea hourly crucified by sinners fins. They may tell you, that sin is bitter to the evil Angels, it being the only thing for which they were banished the Court of Heaven, and turned down to the lowest Hell, where they are kept in chains of darkness to the Judgement Judas 6. of the great day. They may tell you, that sin is bitter to the worst of men, witness Adam's hiding of himself, and Gen. 3. 10. Math. 27. Gen. 4. 13. Rom. 8. 20, 21, 22. Judas his hanging of himself, and cain's crying out, My burden is greater than I am able to bear. They may tell you, that 'tis bitter to the Creatures, who groan under their burdens, and who long to be delivered from that bondage that the sin of man hath subjected them to; and yet for all this, we will not feelingly, affectionately, experimentally say, that sin is bitter, till God comes and burns us up. Lam. 4. 11. And gives us gall and wormwood to drink. Chap. 3. 19, 20. Remembering mine affliction, and my misery, the wormwood and the gall. My soul hath them still in remembrance, and is humbled in me. O Sirs! how bitter should sin be to you, who have seen London all in flames? Certainly God by burning up your sweet, pleasant, and delightful things, would teach you to taste a greater bitterness in sin then ever. O happy Fire, that shall render God and Christ, and Heaven, and Promises, and Ordinances more sweet, and sin more bitter to poor sinners Souls! Doubtless one of God's great designs by this late Judgement of Fire, is to embitter sin to all sorts of men. When Judgements embitter our sins to us, than they work kindly, powerfully, effectually, and then we may conclude, that there was a hand of love in those Judgements, and then we shall justify the Lord, and say with the Church, Lam. 1. 18. The Lord is righteous; for I have rebelled against him: or as the Hebrew runs, Because I have embittered him, he is righteous in all the sore judgements that he hath inflicted upon me; for I have embittered him against me by my most bitter sins. But, Fourthly, By severe Providences and fiery Trials, God designs the mortifying and purging away of his people's sins. Isa. 1. 25. And I will turn my hand upon thee (to wit to correct or chastise thee) and purely purge away thy dross (or drosses) Dan. 11. 35. Mal. 3. 1, 2, 3. God's fire is in Zion, and his furnace in Jerusalem. Isa. 31. 9 and take away all thy tin (or tins in the plural number.) Some by dross understand gross iniquity; and by tin, glittering hypocrisy. For as tin is very like unto silver, so is hypocrisy very like unto piety. Others by dross understand persons that are openly profane; and by tin such as are inwardly unsound. The words are a Metaphor taken from them that try metals in the fire, purging from precious silver all dros● and tin. The Jews who were once silver, were now turned into dross and tin; but God by fiery trials would burn up their dross and tin, their enormities and wickednesses, and make them as shining Christians in grace and holiness, as ever they were. So Isa. 27. 9 By this therefore shall the iniquity of Jacob be purged: and this is all the fruit, to take away his sin. God by the Babylonish Captivity would as by fire purge away the iniquity of Jacob; and to show the certainty of it, he instanceth in their darling-sin, viz. Idolatry: when he maketh all the stones of the Altar as chalk-stones, that are beaten in sunder, the Groves and the Images shall not stand up. Idolatry was the great sin for which God sent them into Captivity. Now how they were purged from this sin after their return out of Captivity, appears by their History: take one instance for all. Pilate being by Tiberius to be Josephus, pag. 617. The Jews hated and feared Idolatry as much as the burnt child dreads the fire. Governor over the Jews, caused in the nighttime the Statue of Caesar to be brought into Jerusalem covered, which thing within three days after caused a great tumult among the Jews; for they who beheld it, were astonished and moved, as though now the Law of their Country were profaned: For they hold it not lawful for any Picture or Image to be brought into the City. At their lamentation who were in the City, there was gathered together a great multitude out of the fields adjoining, and they went presently to Pilate, then at Caesarea, beseeching him earnestly, that the Images might be taken away out of Jerusalem, and that the Laws of their Country might remain inviolated. When Pilate denied their Suit, they prostrated themselves before his house, and there remained lying upon their faces for sieve days and nights never moving. Afterwards Pila●e sitting in his Tribunal-seat, was very careful to call all the Jews together before him, as though there he would have given them an Answer; when upon the sudden a Company of armed Soldiers (for so it was provided) compassed the Jews about with a triple rank: the Jews were hereat amazed, seeing that which they expected not; then Pilate told them, that except they would receive the Images of Caesar, he would kill them all: and to that end made a sign to the Soldiers to draw their Swords. The Jews, as though they had agreed thereto, fell all down at once, and offered their necks to the stroke of the Sword, crying out, that they would rather lose their lives, then suffer their Religion to be profaned. Then Pilate admiring the constancy of the people in their Religion, presently commanded the Statues to be taken out of the City of Jerusalem. All the hurt the fire did the three Children (or Dan. 3. 23, 24. rather Champions) was to burn off their cords. Our lusts are cords of vanity, but by fiery trials God will burn them up. Zecha. 13. 9 And I will bring the third part through the fire, and will refine them, as silver is refined, and will try them as gold is tried. The best of men are but men at the best, they have much corruption and dross in them, and they need ●efining; and therefore God by fiery trials will refine them, ●ut not as dross or chaff which are burnt up in the fire, but ●s silver and gold which are purified in the fire: he will so ●efine them, as that they shall leave their dregs and dross behind them. Look what the fire is to the gold, the file to the Iron, the fan to the wheat, the soap to the clothes, the salt to the flesh, that shall fiery trials be to the Saints: But what shall be the fruit of their refining? Answ. They shall call on my Name, and I will hear them. I will say, it is my people, and they shall say, the Lord is my God. By fiery trials God will purge out our dross, and make virtue shine. All the fiery trials that befall the Saints, shall be as a potion to carry away ill humours, and as cold frosts to destroy the vermin, and as a tempestuous Sea to purge the wine from its lees, and as the North wind that drieth up the vapours, that purges the blood, and that quickens the spirits, and as a sharp Corrosive to eat out the dead flesh. The great thing that should be most in every burnt Citizens eye, and heart, and prayers, and desires, is, that the Fire of London may be so sanctified, as to issue in the burning up of their lusts, and in the purging away of the filth of the Daughter of Zion, Isa. 4. 4. Jerom reports of Plato, how he left that famous City of Hieronym. contra Jovinian. lib. 2. Athens, and chose to live in a little ancient Village almost overturned with tempests and earthquakes, that being often minded therein of his approaching desolation, he might get more power over his strong lusts, and learn to live a more virtuous life then ever he had lived before. O Sirs! if God by this fiery Dispensation shall make you more victorious over your strong lusts, and help you to live more virtuous lives, you will have cause to bless him all your days, though he has turned you out of house and home, and burnt up all your comforts round about you. But, Fourthly, By severe Providences and fiery Trials, God designs these four things, in respect of his children's Graces. First, He designs the reviving, quickening, and recovering of their decayed graces: By fiery trials he will inflame that love that was even key▪ cold, and raise that faith that was Rev. 2. 4. Jam. 1. 2-12. 2 Cor. 12. 10. fallen asleep, and quicken up those hopes that were languishing, and put life and spirits into those joys and comforts that were withering and dying. God under fiery trials lets his poor children see how that by their spiritual decays he has been dishonoured, his Spirit grieved, Religion shamed, the mouths of the wicked opened, weak Saints staggered, strong Saints troubled, Conscience wounded, and their Souls and Graces impaired; and by these discoveries he engages them to the use of all those holy and heavenly helps, whereby their decayed graces may be revived and recovered. Many creatures that have been frozen, and even dead with cold, have been revived and recovered by being brought to the fire. God by fiery trials will unfreeze the frozen graces of his people, and put new life and spirits into them. As the Air is sometimes clear, and sometimes cloudy; and as the Sea is sometimes ebbing, and sometimes flowing; and as the tree▪ of the field are sometimes flowering, green, and growing, and sometimes naked, withered, and as it were even dead: So 'tis sometimes with the graces of the Saints; but the Lord by one fiery trial or another will revive, and recover, and raise their graces again. Epiphanius makes mention of those that Lib. de Anchorat. travel by the Deserts of Syria, where are nothing but miserable Marshes and Sands, destitute of all Commodities, nothing to be had for love or money. Now if it so happen, that their fire go out by the way, than they light it again at the heat of the Sun, by the means of a Burning-glass: and thus if the fire of zeal, if the sparks of divine grace, by the prevalency of some strong corruption, or by the violence of some dreadful temptation, should be put out, or die as to its lively operations; by a Burning-glass, or by one fiery Dispensation or another, God will inflame the zeal, and enliven the dying graces of his poor people. I know the saving graces of the Spirit, viz. such as Faith, Love, Hope, &c. cannot 1 Joh. 3. 9 11. Rom. 29. 13. Heb. 8. 1 Pet. 1. 5. Joh 10. 28, 29, 30, 31. be finally and totally extinguished in the Souls, when they are once wrought there by the Spirit; yet their lustre, their radiancy, their activity, their shine and flame may be clouded and covered, whilst the season of temptation lasteth; as living coals may be so covered with ashes, that neither light, nor smoke, nor heat may appear; and yet when the embers, the ashes are stirred to the bottom, then live coals appear, and by a little blowing, a flame breaks forth. There are several cases wherein grace in a Christians breast may seem to be hid, cold, dead, and covered over; as sap in the winter is hid in the roots of trees, or as flowers and fruits are hid in the seeds, or roots in the earth, or as sparks of fire are hid in the ashes, or as bits of gold are hid in a dust heap, or as pearls may be hid in the mire. I, but God by one severe providence or another, by one fiery trial or another, will blow that heavenly grace, that divine fire into a perfect flame: he will cause their hid graces to revive as the Corn, and grow as the Vine, and blossom as the Lily, and smell as the Wine of Lebanon, Hos. 14 5, 6, 7. O Sirs! how many Christians were there amongst us, who were much decayed and withered in their graces, in their duties, in there converses, in their comforts, in their spiritual enjoyments, in their As a man may take infection, or get some inward bruise, or spring a vein, and yet not know of it. communions with God, and with one another; and yet were not sensible of their decays, nor humbled under their decays, nor industrious to recover themselves out of their withering and dying condition? and therefore no wonder, if the Lord to recover them and raise them, hath brought fiery trials upon them. But, Secondly, God by severe Providences and by fiery Trials, designs a further exercise of his children's graces; sleepy habits bring him no glory, nor do us no good. All the honour he has, and all the advantage we have in this world, is from the active part of grace: consult the Scriptures in the Job 15. 3. 2 Chron. 20. 12, 13. Jam. 1. 4. Chap. 5. 11. Hab. 2. 3, 4. Mich. 7. 7, 8, 9 Rev. 13. 10. compared with Chap. 14. 12. Margin. There is little difference (as to the comfort and sweet of grace) between grace out of exercise, and no grace at all. A man that has millions, but has no heart to use what he has, wherein is he better (as to the comfort and sweetness of his life) than a man that hath but a few mites in the world? Eccle. 6. 1, 2-4. Mark 40. How is it that you have no faith (saith Christ to his Disciples) when they were in a dreadful storm, and in danger of drowning, and so stood in most need of their faith? yet they had then their faith to seek, they had faith in the habit, but not in the exercise, and therefore Christ looks upon their faith as no faith: How is it that you have no faith? what is the sheath without the knife? the scabbard without the sword? the Musket without the match? the Cannon without the bullet? the Granado without powder? no more are all your graces when not in exercise. The strongest Creature the Lion, and the subtlest Creature the Serpent, if they are dormant, are as easily surprised and destroyed as the weakest worm: So the strongest Saints, if grace be not in exercise, are as easily surprised and captivated by Sin, Satan, and the World, as the weakest Saints are. O Sirs! if Christians will not stir up the grace of God that is in them, if they will not look to the daily exercise of grace, God by some severe providence or other, by some fiery Dispensation or other, will stir up their graces for them. Ah Jonah 1. 6. ult. sluggish, slumbering Christians, who are careless as to the exercise of your graces, how sadly, how sorely do you provoke the Lord to let Satan lose to tempt you, and corruptions grow strong to weary you, and the world grow cross to vex you, and friends turn enemies to plague you, and the Lam. 1. 16. spirit withdraw to discomfit you, and fiery trials to break in to awaken you! And all this to bring you to live in a daily exercise of grace. God was fain to be a Moth, a Worm, a ●yon, yea, a young Lion to Ephraim and Judah, before he Hos. 5. 12. 14. could bring them up to an exercise of grace; but when he was all this to them, than they fall roundly upon a lively ex●rcise of grace. Hos. 6. 1, 2, 3. Come, let us return unto th● Lord; for he hath torn, and he will heal us; he hath smitten, ●nd he will bind us up. After two days he will revive us, in the ●hird day he will raise us up, and we shall live in his sight. Then shall we know if we follow on to know the Lord: his going forth is prepared as the morning, and he shall come unto us as the rain, as the latter and former rain unto the earth. Here you see ●h●ir faith, their repentance, their love, their hope, all in e●ercise. When a Soldier's courage, metal, and gallantry lies as it were hid, his Captain will put him upon such ha●d●hips, hazards, and dangers, as shall rouse up his courage, metal, and gallantry. If a Scholar has excellent acquired parts and abilities, and will not use them nor improve them, his Master will put him upon such Tasks, as shall draw out all his parts and abilities to the height: So when the Lord has laid into the souls of his people a stock of grace, and they grow idle and careless, and will not improve that stock for his glory, and their own good, he will then exercise them with such severe providences and fiery trials, as shall put them to a full improvement of that blessed stock of grace that he has entrusted them with. The fire that came from Heaven was to be kept continually burning, that it might never go Levit. 6. 13. out. God loves to see the graces of his Children in continual exercise: Neglect of our graces is the ground of their decrease and decay. Wells are the sweeter for drawing, an● grace is the stronger for acting; we get nothing by dead and useless habits. Talents hid in a napkin gather rust; the noblest faculties are embased, when not improved in exercis●. 2 Tim. 1. 6. Stir up the gift of God which is in thee. 'Tis an Allusion to the fire in the Temple, which was always to be kept burning. All the praise that God has from us in this life, is from the actings of grace. 'Twas Abraham's acting of faith that set the Crown of Glory upon the Lords Head. O Sirs! look narrowly to it, that you fail not in the activity and lively vigour of your graces: Look to it, that your graces be still acted, exercised, and blown up, that so they may be still flaming and shining: the more you exercise grace, the more you strengthen it, the more you increase it. Repeated The more a man plays upon an Instrument, the more dextrous he grows. Math. 25. 27. Prov. 10 4. acts strengthen habits; 'tis so in sin, and 'tis so in grace also. The more the little child goes, the more strong it grows by going. Money is not increased by lying in a Chest, but by trading. The more any member is used, the stronger 'tis. As the right hand is most used, so 'tis commonly strongest. The diligent hand ●akes rich. A little stock well husbanded, will daily increase; when a greater stock neglected, shall decay, and come to nothing. The exercise of grace will best testify both the truth and the life of your graces. Grace is never more evident than when 'tis in exercise. When I see a man rise, and walk, and work, and exercise his arms, I know he is a real man, a living man. The more the fire is blown up, the sooner 'tis seen to be fire. There are many precious Christians who are full of fears and doubts, that they have no love to God, no saith in God, no hope of Glory, etc. but the best way under Heaven to put an end to these fears and doubts, is to be fervent in exerting acts of love, of faith, of hope, etc. The non-exercise of grace cast Adam out of Paradise; it shut Moses, and Aaron out o● Numb. 20. 12. Caanan; it brought Jacob into fourteen years hard service and bondage; for had he exercised faith, hope, patience, etc. ●s he should have done, he would never have got the blessing by indirect means as he did; it provoked the Lord to strike Luke 1. 18, 19, 20. Heb. 3. 17, 18. Zacharias dumb; it shut thousands of the Jews out of the Land of Caanan. I dare not be so harsh, so rash, and so uncharitable as to think, that none of those that died in the Wilderness had the habits of faith, the seeds of grace in their souls; but 'twas their non-acting of faith that kept them out of the holy Land, as it did Moses and Aaron, according to what I hinted but now. Beloved, by these instances, among many others that might be produced, you see that God hath dealt very smartly and severely with his choicest Servants for their not exercising of their graces as they ought to have done. And though I dare not (upon many accounts) say that for the Saints not exercising and improving their graces, God has turned London into a heap of Ashes; Austin writ upon that day wherein he shown no acts of grace, diem perdidi, I have lost a day. Oh how many days have we lost then for which God might justly visit us! yet I dare say, that this neglect of theirs may be one thing that added fuel to that Fire. Well, Sirs, you had not long since many outward comforts to live upon, but the Lord has now burnt them up, that so he might lead you forth to live in a daily exercise of grace upon himself, upon his power, upon his all-sufficiency, his goodness, his faithfulness, his fullness, his graciousness, his unchangeableness, his promises. And if this fiery Dispensation shall be so sanctified to us, as to work us to a further activity of grace, and to a further growth and increase of grace, we shall be happy Citizens, though we are burnt Citizens. But, Thirdly, By severe Providences and by fiery Trials, God designs the growth of his people in grace. Usually the graces of the Saints thrive best when they are under a smarting Rod. Grace usually is in the greatest flourish, when the Saints are under the sorest trials. The snuffing of the Candle makes it burn the brighter. God beats and bruises his links to make them burn the brighter; he bruises his spices Rom. 5. 3, 4. 2 Cor. 1. 3, 4, 5, 6. to make them send forth the greater aromatical savour. Fiery trials are like the Tezel, which though it be sharp and scratching, it is to make the cloth more pure and fine. God would not rub so hard, were it not to fetch out the dirt and spots that be in his people. The Jews were always best when they were in their lowest condition. Well-waters arising from deep Springs, are hotter in the Winter than they are in the Summer▪ Stars shine brightest in the darkest nights; and so do the graces of the Saints shine brightest in the darkest nights of affliction and tribulation. God will sometimes more carry on the growth of grace by a Cross then by an Ordinance; yea, the Lord will first or last, more or less, turn all fiery trials into Ordinances for the helping on the growth of Heb. 12. 10. Jam. 1. 3, 4. 1 Pet. 1. 6, 7. grace in his people's souls. Look as in the lopping of a tree, there seems to be a kind of diminution and destruction; yet the end and issue of it is better growth: And as the weakening of the body by Physic, seems to tend to death; yet it produceth better health, and more strength: And as the ball by falling downward, riseth upward; and as water in pipes descends, that it may ascend: So the Saints spiritual growth in grace is carried on by such divine methods, and in such ways as might seem to deaden grace, and weaken it rather than any ways to augment and increase it. We know that winter is as necessary to bring on harvest, as the spring: and so fiery trials are as necessary to bring on the harvest of grace, as the spring of mercy is. Though fiery trials are grievous; yet they shall make us more gracious. Though for the present we cannot see but that such and such severe providences and fiery trials, as the loss of house, estate, trade, friends, will redound much to our prejudice and damage; yet in the issue we shall find, that God will turn Heb. 12. 11. them to the internal and eternal advantage of our precious Gen. 42. 36. But yet as old as Jacob was, he lived to see all those things work for his good, which he concluded were against him Judg. 14. 14. Phil. 1. 19 souls. We may in a pang of passion say as Jacob, Joseph is no●, and Simeon is not. All these are against me, children are not, honours are not, riches are not, habitations are not, credit is not. All these are against us; but in the close we shall find that promise made good in power upon us, Rom. 8. 28. We know that all things shall work together for good to them that love God, to them that are called according to his purpose. O Sirs! all the power of Heaven stands engaged to ma●e good this promise to you: And if you would but live in the daily actings of faith upon this blessed promise, you would then be able to bear up bravely under all the troubles and trials, crosses and losses that you meet with in this world; and you would then experience the truth of Samsons Riddle, Out of the eater came meat, and out of the strong sweetness. What Paul said of his fiery trials, viz. I know that this shall turn to my salvation; that may you safely say of all your fiery trials, We know that they shall work for our good, we know that they shall turn to our salvation: Though wicked instruments might design our destruction; yet the wise God that sits at the Helm, will turn all into our Salvation. Those severe Providences which for the present may seem very prejudicial, in the issue shall prove very beneficial. joseph's Brethren threw him into a pit, after wards they sell him, than he is falsely accused, and as unjustly cast into prison, Psal. 105. 17, 18. Gen. 50. 20. Chap. 41. 40. and laid in cold Iron: Yet all this issued in his good; his abasement made way for his advancement; for his thirteen years' imprisonment he reigned fourscore years like a King. David you know had seven years' banishment, yet it ended in a glorious Reign of forty years' continuance. Job lost all that ever he had in one day, he was a man under great calamity, he was a spectacle of the highest misery, he abounded only in boils and sores, and rags; but all this issued in the trial of his grace, in the discovery of his grace, and in the improvement of his grace, and in the close God did compensate his very great losses, by giving him twice as much as ever he Job 42. 10. had before. Dear friends, that by all severe Providences and fiery Trials, God will turn your spark of grace into a flame, your mites into millions, and your drops into Seas, is, and shall be the hearty desire of my Soul. O Sirs! if Christ be even ravished with one of his Spouses eyes, and Gant. 4. 9 with one chain of her neck, with the least grains and drams of true grace; how will he be taken with abundance of grace? how will he be ravished with the flourishing estate of your Souls in grace? Well, remember this, the more under all your fiery trial's grace is increased, the more God is honoured, Religion adorned, the mouths of the wicked stopped, the hands and hearts of weak Saints strengthened and encouraged, the smarting Rod sweetened, and threatened Judgements prevented. O that those two Prophecies might be made good in power upon all the burnt Citizens of London! That 32. Isa. 15. Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field. And that 35. Isa. 1, 2. The wilderness and the solitary place shall be glad for them: and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God. Thrice happy will the Pliny speaks of a golden Vine which never withereth, but is always flourishing. O that this might be the mercy of all those Christians who have been burnt up! burnt Citizens of London be, if under all their crosses and josses they grow into a more deep acquaintance with God, the world, and their own hearts; with God and his holiness, with the world and its vanity, mutability, impotency, and uncertainty; and with their own hearts, and the deceitfulness, vileness, baseness, and wretchedness of them. If under fiery Dispensations we grow more holy than ever, and more humble than ever, and more heavenly than ever, and more meek and lowly then ever, and more tender and compassionate then ever, and more faithful and fruitful then ever, and more patiented and contented then ever, than we may be confident that the grand design of God in bringing all that evil that he has brought upon us, was his glory and our own internal & eternal good, and accordingly we may rejoice in the Lord, though we have nothing else to rejoice in, Hab. 3. 17, 18. But, 4. Fourthly and lastly, By severe Providences and by fiery Trials, God doth design the trial of his people's graces, and the discovery of their sincerity and integrity to the world. Deut. 8. 2. And thou shalt remember all the way which the 1 Pet. 1. 6, 7. Rev. 3. 18. Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his Commandments or no. God knew them well enough before, without any experimental trial of them; but that he might the better make a discovery of themselves to themselves and to others, he led them up and down in the Wilderness forty years. Psal. 66. 10, 11, 12. For thou, O God, hast proved us, th●u hast tried us as silver is tried; thou hast brought us into the net; thou hast laid affliction upon our loins; thou hast caused men to ride over our heads: we went through fire and through water. God proves his people, not thereby to better his own knowledge of them, but to bring them to a better knowledge both of their own vices and graces. It is not known what Corn will yield till it come to the flail, nor what Grapes will yield till they come to the press. Grace is hid in Nature as sweet water in Rose-leaves; but fiery trials will fetch it out. Fire and water are merciless Elements, and they note variety of sharpest trials. Now through these ●od led his people, that so he might discover to them and others both the strength of their graces, and the strength of their sins. God many times exercises his dearest Children with fiery trials, that he may discover the sincerity and integrity of his people to the world. The profane Atheistical world are apt very boldly and confidently to conclude, that the people of God are a pack of Hypocrites and Dissemblers, and that they serve God for a Livery, for loaves, and not for love; and that they are Mercenary Joh. 6. 26. in all they do, having more in their eye, the hedge that he has made about them, and the gold and silver that he has bestowed upon them, than the honour and glory of the great God. Just as the Devil objected against Job. Now God Job 1. 9 to convince these men, these men, these monsters, of the integrity and sincerity of his people, he breaks down the hedge that he had made about them, and turns the wheel upon them, and breaks them with breach upon breach; he stripes them of all, and turns them out of house and home, as he did Job; and Job 20. 21. yet this people, with Job, will still worship the Lord, and bless a taking God, as well as a giving God: They will still keep close to the Lord and his ways, whatever God doth with them or against them. Psal. 44. 17, 18, 19 All this is come upon us ('tis a terrible All, as you may see from the 9 to the 17. verse) yet have we not forgotten thee, neither have we dealt falsely in thy Covenant; our heart is not turned back, neither have our steps declined from thy way, though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. In spite of all the wrath and rage of Antiochus Epiphanes, that cruel and bloody Persecutor of the Saints, these Servants of the Lord show their sincerity by their constancy in keeping close to the Lord and his ways in the face of the greatest opposition and hottest persecution that they met withal. When the Emperor sent to Basil to subscribe Hist. Tripart. lib. 7. cap. 36. to the Arrian Heresy, the Messenger at first gave him good language, and promised him great preferment, if he would turn Arrian; to which Basil replied, Alas, these speeches are fit to catch little children withal that look after such things; but we that are nourished and taught by the holy Scriptures, are readier to suffer a thousand deaths, then to suffer one syllable or tittle of the Scripture to be altered. The same Basil affirms, that many of the Heathens seeing the Heroic zeal, courage, and constancy of the primitive Christians in the face of all oppositions and persecutions, turned Christians. Justin Martyr confesseth, that the constancy of the Christians in their sufferings, was the chief motive tha● converted him to Christianity: for I myself (saith he) wa● once a Platonist, and did gladly hear the Christians reviled; but when I saw they feared not death, nor any of those miseries which most frighten all other men, I began to consider with myself, that it was impossible for such men to be lovers of pleasures more than lovers of piety, and that made me fi●st think of turning Christian. Now by these means and methods, God convinceth the blind world of the integrity and sincerity of his people. When they see that those whom they have severely judged for Hypocrites, shall own the Lord and his ways, and cleave to the Lord and his ways, and continue to follow the Lord and his ways, and hold on in a high honouring of the Lord and his ways, when their hedge is broken down, and God has stripped them as naked as in the day wherein they were born; O now they begin to Dan. 3. 26. Acts 16. 17. change their note, and to conclude, surely these are the Servants of the most high God; these are no Hypocrites nor Dissemblers, but true Nathanaels' in whom there is no guile. Joh. 1. 47. How have the people of God in London been judged Hypocrites, Dissemblers, Deceivers, Factious, and what not? Now God by burning up their substance, and by turning them out of house and home, and destroying all their pleasant things, doth certainly design to give those that have so deeply censured them, a proof of their integrity and sincerity, by letting them see, that all the changes that have passed upon them, can never work them to change their Master Christ, nor to change his ways for the ways of sin, nor to change his Worship for the Worship of the world, nor to change their Religion for the Religion of Rome. Certainly those that love the Lord, that delight in the Lord, and that highly prise the Lord for those infinite Perfections, Beauties, Glories, and Excellencies that are in him, they will own him, and cleave to him, and follow after him when they have little, as Josh. 24. 15. Math. 19 27. Rev. 14. 4, 5. 1 Pet. 3. 16 Chap. 2. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to muzzle, or halter, or tie up, or to button up their mouths, as we say. when they had much, yea, when they have nothing of the world, as when they had all the world; and by so doing, they put a Pad-lock upon the lying lips of such, they button up the mouths of such who asperse and calumniate them as a Generation that only serve God upon the account of a worldly interest. There is nothing that doth more amuse, amaze, and astonish wicked men, then to see the people of God keep close to him and his ways, when they are in a suffering estate; yea, when they have lost all but their God and their integrity. The fire tries the gold, as well as the touch stone, and diseases try the skill of the Physician, and tempests try the skill of the Pilot; and so do fiery trials try both the truth and the strength of a Christians graces. Paulinus Nolanus, when his City was taken by the Barbarians, prayed thus to God; Lord, let me not be troubled at the loss of my Gold, Si●ver, Honour, City, etc. for thou art all, and much more than all these to me. Here was an Heroic Spirit, here was grace in strength, yea, in triumph. The spirits of the men of the world usually sink under their losses. Menippus of Phenicia having lost his goods, strangled himself. Dinarcus Phiton at a certain loss cut his own throat to save the charge of a Halter. Another being turned out of his Estate, ran out of his wits. And another for the death of his Son, threw himself headlong into the Sea. Augustus Caesar (in whose time Christ was born) was so troubled and astonished at the relation of a Foil and Overthrow from Varus, that for certain months together he let the hair of his beard and head grow still, and wore it long; yea, and otherwhiles Suetonius. he would run his head against the doors, crying out, Quintilius Varus, deliver up my Legions again; Quintilius Varus, deliver up my Legions again. Henry the II. (who was none of the best of Princes) hearing that his City Mentz was taken, used this blasphemous speech, I shall never (saith he) love God any more, that suffered a City so dear to me, to be taken from me. Now by all these instances you may clearly and plainly see the different temper and carriage of wicked men under their losses, crosses, trials, and sufferings, from the people of God. When they are under fiery trials, what an evil spirit, what a desperate spirit, what a sullen spirit, what a proud spirit, what a Satanical spirit, what a hellish spirit do they discover! they tell all the world, that they are under the power and dominion of the God of this Phil. 2. 2. 2 Tim. 2. 26. World. But when the people of God are under fiery trials, they make conscience of carrying of it so as that they may convince the world, that God is in them of a truth, and that they are sincere and upright before the Lord, however they are judged and censured as Hypocrites, Deceivers, Dissemblers, and what not. O that all that are sufferers by this fiery Dispensation, would make it their business, their work, their Heaven, so to carry it under their present trials, as to convince all gainsayers of the sincerity, integrity, and uprightness of their hearts, both towards the Lord, his people, his ways, his Ordinances, his interest, and all his concernments in this world. And thus much for the gracious Ends that God aims at in all those severe Providences and fiery Trials, that of late he has exercised his people with. The next thing we are to inquire after, is, those sins for which the Lord inflicts so heavy a Judgement as this of Fire upon the Sons of men. Now for the opening of this, give me leave to propose this Question. Viz. What are those sins that bring the fiery Dispensation, that Quest. bring the Judgement of Fire upon Cities, Nations, and Countries? Now that I may give a full and fair Answer to this necessary and important Question, will you please to premise with me these four things? First, We need not question but that some of all sorts, ranks, and degrees of men (in and about that once great and glorious City) did eminently contribute to the bringing down of that dreadful Judgement of Fire that has turned that renowned City into Ashes; doubtless Superiors and Inferiors, Ministers and People, Husbands and Wives, Parents and Children, Masters and Servants, Rich and Poor, Honourable and Base, Bond and Free, have all had a hand in the bringing down that Judgement of Fire that has turned London into a ruinous heap. But, Secondly, Premise this with me, viz. That 'tis a greater Argument of humility, integrity, and holy ingenuity, to fear ourselves, and to be jealous of ourselves rather then others, as the Disciples of Christ did, Mat. 26. 21, 22. And as they Math. 26. 21, 22. did eat, he said, Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 'Tis better for every man to do his best to ransack and search his own Soul, and to find out the Achan, the accursed thing in his own bosom Lam. 3. 40. Joshua 7. that has brought that dreadful Judgement of Fire upon us, then for men (without any Scripture-warrant) to fix it upon this party and that, this sort of men and that. There is no Christian to him that smites upon his own heart, his own ●●east, his own thigh, saying, What have I done? The neglect of this duty the Prophet long since has complained of. No man reputes himself of his wickedness, saying, Jer. 8. 6. What have I done? that is, none comparatively: So how rare is it to find a burnt Citizen repenting himself of his wickedness, and saying, What have I done? Most men are ready to blame others more than themselves, and to judge Math. 7. 1, 2, 3, 4. others rather then themselves to be the persons that have brought down this Judgement of Fire upon us. 'Twas a good Saying of one of the Ancients: Amat Deus seipsos judicantes, Augustine. non judicare; God loves to judge them that judge others rashly, but not those that judge themselves religiously. But, Thirdly, Premise this with me; in times of common Judgements, common Calamities, and Miseries, other of the Saints and Servants of God have looked upon their own sins as the procuring-causes of the common Calamity: Thus David did in that 2 Sam. 24. 15. So the Lord sent a pestilence upon Israel from the morning even to the time appointed, and there died of the people from Dan even to Beer-sheba seventy thousand men: but mark the 17. verse, And David spoke unto the Lord, when he saw the Angel that smote the people, and said, Lo, I have sinned, and I have done wickedly; but these sheep, what have they done? let thy hand, I pray thee, be against me and against my father's house. And thus did good Nebemiah, Nehem. 1. 3 6, 7. And they said unto me, The remnant that are left of the captivity there in the province, are in great affliction and reproach, the wall of Jerusalem also is broken down, and the gates thereof burnt with fire. Both I and my father's house have sinned, we have dealt very corruptly against thee, and have not kept thy commandments, nor the statutes, nor the judgements which thou commandest thy servant Moses. Now certainly 'tis as much our glory as our duty to write after these blessed Copies, that these Worthies have set before us. Alexander had somewhat a wry neck, and his Soldiers thought it an honour to be like him: How much more should we count it an honour to be like to David and Nehemiah in such a practice as is honourable to the Lord, and advantageous to ourselves? But what Plutarch said of Demosthenes, That he was excellent at praising the worthy Acts of his Ancestors, but not so at imitating them, is applicable to the present case, and to many who have been burnt up in our day. But, Fourthly and lastly, Premise this with me; there were many sins amongst them that did profess to fear God in that great City, which may and aught to work them to justify the Lord, and to say, that he is righteous in his fiery Dispensations. I may well say to the burnt Citizens of London, what the Prophet Oded to them in that 2 Chron. 28. 10. But are there not with you, even with you, sins against the Lord your God? But you will say, What sins were there among the professing people in London, that may and aught to work them to justify the Lord, and to say, that he is just and righteous, and that he has done them no wrong, though he has burnt them up, and turned them out of all? I answer, That there were these seven sins, among others, Answ. to be found amongst many of them (I say not amongst all of them) all which call aloud upon them to lie low at the foot of God, and to subscribe to the Righteousness of God, though he has turned them out of house and home, and burnt up their substance on every hand. First, There was among many Professors of the Gospel in London, too great a conformity to the fashions of the world; how many professing men in that great City were dressed up like fantastical Antics, and women like Bartholomew-babies, to the dishonour of God, the shame of Religion, the hardening of the wicked, the grieving of the weak, and the provoking of divine Justice? When Darius changed the fashion of his Scabbard from the Persian manner into the Mode of the Greeks, the Chaldean Astrologers prognosticated that the Persian Monarchy should be translated to them whose fashion he counterfeited. Certainly that Nation may fear a scourge from that Nation or Nations whose fashions they follow. Zepha. 1. 8. And it shall come to pass in the day of the Lords Sacrifice, that I will punish the Princes and the King's children, and all such as are clothed with strange apparel. This is a stinging and a flaming check against all Fashion-mongers, against all such as seem to have consulted with French, Italian, Persian, and all Outlandish Monsters to advise them of all their several modes and fashions of vice, and that are so dextrous at following of them, that they are more complete in them then their patterns. Certainly, if ever such Wantoness be saved, 'twill be by fire: Strange apparel is part of the Old man, that must be put off, if ever men or women intent to go to Heaven. What dreadful things are thundered out against those proud curious Dames of Jerusalem, by the Prophet Isaiah, who being himself a Courtier, inveighs Isa. 38. 16. ult. as punctually against the noble vanity of Apparel, as if he had even then viewed the Lady's Wardrobes? And those vanities of theirs brought desolating and destroying Judgements upon them. And it shall come to pass, that instead of sweet Isa. 38. 24, 25, 26. smell there shall be a stink, and instead of a girdle a rent, and instead of well-set hair baldness, and instead of a stomacher a girding of sackcloth, and burning of instead beauty. Thy men sh●ll fall by the sword, and thy mighty in the war. And her gates shall lament and mourn, and she being desolate, shall sit upon the ground. As light and slight as many make of vain Apparel; yet Cyrian and Augustine draw up this Conclusion, That superfluous Apparel is worse than Whoredom, because Whoredom only corrupts Chastity, but this corrupts Nature. Seneca complained, that many in his time were more solicitous of their attire then of their good behaviour, and that they had rather that the Commonwealth should be troubled then their Locks and set looks. I have read of the Grecians, that when they wished a curse upon their enemies, it was this, That they should please themselves in bad customs. There are many who lift their heads high, who seem to be under this curse this day. Why doth the Apostle say (saith one of the Ancients) Above all things swear not? Is it worse Austin. Jam. 5. 12. to swear then to steal, worse to swear then to commit adultery, worse to swear then to kill a man? No, But the Apostle would fortify us as much as he could against a postilent custom, to punish the pestilent customs and fashions that were amongst us. God sent the Pestilence in 1665. and the fiery Judgement in 1666. And the Lord grant that the bloody Sword (in the hands of cruel Cutthroats that are brutish and skilful to destroy) be not sent amongst us some Ezek. 21. 31. other year to punish the same iniquity. O Sirs! what was more common among many Professors in London then to be clothed in strange Apparel, A la mode de France. Mark those that affected the Babylonian Habit, were sent Captives Ezek. 23. 15. to Babylon. They that borrowed the fashions of the Egyptians may get their boils and botches. Certainly such as fear the Lord should go in no Apparel, but, First such as they are willing to die in. Secondly, to appear before the Ancient of Isa. 26. 8, 9, 10. days in, when his Judgements are abroad in the earth. Thirdly, to stand before a Judgment-seat. But, Secondly, There was among many Professors of the Gospel in London much lukewarmness and coldness in the things of God, the City was full of lukewarm Laodiceans. The Rev. 3. 16, 17. Math. 24. 12. love of many to God, to his people, to his ways, and to his instituted Worship, was cold, very cold, stark cold. God destroyed the old World by water for the heat of their lusts, and God has destroyed the City of London by fire for the coldness of their love that dwelled therein. I have read of Anastati●s the Emperor, how God shot him to death with a Thunderbolt, because of his lukewarmness and formality. But, Thirdly, There was a great deal of worldliness and earthly-mindedness, and coyetousness amongst the professing people of London. O Sirs! the world is all shadow and vanity, 'tis filia noctis, like Jonabs' Gourd, a man may set Jonah 4. under its shadow for a time, but it soon decays and dies. The main reason why many Professors dote upon the world, is, because they are not acquainted with a greater glory. Men ate Acorns till they were acquainted with the use of Wheat. The Loadstone cannot draw the Iron when the Diamond is in presence; and shall earthly vanities draw the Soul when Christ the Pearl of price is in presence? Many of the Prosessors of London were great Worshippers of the golden Calf, and therefore God is just in turning their golden Calf into ashes. The world may well be resembled to the fruit that undid us all, which was fair to the sight, smooth in handling, sweet in taste, but deadly in effect and operation. The world in all its bravery is no better than the Cities which Solomon gave to Hiram, which he called Cabul, 1 Kings 9 13. that is, displeasing or dirty. The whole world is circular, the heart of man triangular, and we know a Circle cannot fill a Triangle. If the heart of man be not filled with the three Persons in Trinity, it will be filled with the world, 1 Joh. 5. 7. the flesh, and the Devil. Riches, like bad servants, never stay long with one master; what certainty is there in that which one storm at Sea, one treacherous friend, one false oath, one ball of fire, yea, one spark of fire may strip us of? O Sirs! if you can gather grapes of thorns, and figs of thistles, then go on, and dote upon the world still. All the things of this world are vain things, they are vanity of vanities, Eccle. 1. 2. all in Heaven count them vain, and all in Hell count them vain: a Jacobus piece is but as a chip to them, Pearls are but as pebbles in their eyes. Lazarus was a Preacher, as some conceive, and Dives a Lawyer: sure I am, that Lazarus in Heaven is now rich enough, and happy enough; and Dives in Hell is now poor enough, and miserable enough. H● who makes his world his God while he is in the world what will he do for a God when he goes out of this world? Well, Sirs, remember this inordinate love to the world will expose a man to seven great losses. Viz. First, To the loss of many precious opportunities of grace. Rich Felix had no leisure to hear poor Paul, and Martha Acts 24. Luke 10. John 7. busied about many things, had no time to hear Christ preach, though never man preached as he preached. Men inordinately in love with the world, have so much to do on earth, that they have no time to look up to Heaven. Secondly, To the loss of all heavenly benefit and profi● by the Ministry of the World: nothing will grow where Ezek. 33. 31, 32, 33. Math. 13. 22. gold grows; where the love of the world prevails, there the Ministry of the Word will not prevail. If the love of the world be too hard for our hearts, than the Ministry of the Word will work but little upon our hearts. Thirdly, To the loss of the face and favour of God. God doth not love to smile upon those who are still smiling upon Psal. 30. 6. Isa. 57 17. the world, and still running after the world. The face and favour of God are Pearls of price that God bestows upon none but such whose conversation is Heaven, and who have Phil. 3. 20. the Moon (viz. all things that are changeable as the Moon) Rev. 12. 1, 2. under their feet. God never loves to lift up the light of his countenance upon a dunghil-spirited man. God hides his face from none so much and so long, as from those who are still longing after more and more of the world. Fourthly, To the loss of Religion, and the true Worship and Service of God, as you may see by comparing of the Scriptures in the Margin together. Many Worldings deal 2 Tim. 4. 10. 1 Tim. 6. 10. Jer. 5. 7. Deut. 32. 15. Hos. 4 7. Hos. 13. 6. with Religion as Masons deal with their Ladders, when they have work to do, and to climb, etc. O then how they hug and embrace the Ladder, and carry it on their arms and on their shoulders! but then when they have done climbing, they hang the Ladder on the Wall, or throw it into a corner. O Sirs! there is no loss to the loss of Religion; a man were better lose his name, his estate, his limbs, his liberty, his life, his all, then lose his Religion. Fifthly, To the loss of Communion with God, and Acquaintance with God. A man whose Soul is conversant Deut. 8. 10, 11. Jer. 2. 31. Chap. 22. 21. Psal. 144. 15. with God, shall find more pleasure, delight, and content in a desert, in a den, in a dungeon, and in death, then in the Palace of a Prince. Man's summum bonum stands in his Communion with God, as Scripture and Experience evidences; nay, God and I are good company, said famous Doctor Sibs Macedonius the Hermit, retiring into the Wilderness, that he might with more freedom enjoy God, and have his Conversation in Heaven; upon a time there came a young Gentleman into the Wilderness to hunt wild beasts, and seeing he Hermit, he road to him, ask him, why he came into that solitary place? he desired he might have leave to ask him the same question, why he came thither? I came hither to hunt, said the young Gallant, and so do I, saith the Hermit, Deum venor meum, I hunt after my God: they hunt best who hunt most after Communion with God. Vrbanus Regius having one days converse with Luther, said, it was Adam. in vit. Regii, p. 78. one of the sweetest days that ever he had in all his life; but what was one days, yea, one years converse with Luther, to one hours converse with God? Now an inordinate love of the world will eat out all a man's Communion with God. A man cannot look up to Heaven, and look down upon the Earth at the same time. But, Sixthly, To the loss of his precious and immortal Soul Shemei by seeking his servant, lost his life; and many by Math. 16. 26. 1 Tim. 6. 9 an eager seeking after this world, lose their precious and immortal Souls. Many have so much to do ●n Earth, that they have no time to look up to Heaven to honour their God, to secure their Interest in Christ, or to make sure work for their Souls. But, Seventhly, To the loss of the world; for by their inordinate love of the world, they highly provoke God to st●ip them of the world. Ah, how rich might many a man have been, had he minded Heaven more, and the world less! When men set their hearts so greedily upon the world, 'tis just with God to blast, and curse, and burn up all their worldly comforts round about them. Fourthly, Many in London were fallen under spiritual decays, witherings, and languish in their graces, in their comforts, in their communions, and in their spiritual strength. They are fallen from their first love. The flame of divine Rev. 2. 4. The Nutmeg tree makes barren all the ground about it; so doth the spice of worldly love make the heart barren of grace. V●sin observes that the sins and barrenness under the Gospel in the Protestants in King Edward's days, brought in the Persecution in Queen Mary's days. love being blown out, God sends a flaming fire in the midst of them. Many Londoners were fallen into a spiritual Consumption, and to recover them out of it, God sent a fire amongst them. Many in London were withered in their very Profession: where was that visible forwardness, that zeal, that diligence in waiting upon the Lord in his Ordinances, that once was to be found amongst the Citizens of London? And many Citizens were withered in their Conversations and Converse one with another. There was not that graciousness, that holiness, that spiritualness, that heavenliness, that fruitfulness, that examplariness, that seriousness, and that profitableness sparkling and shining in their Conversations and Converse one with another, as once was to be found amongst them. And many were withered in their affections. Ah, what a flame of love, what a flame of joy, what a flame of desires, what a flame of delight, what a flame of zeal as to the best things, was once to be found amongst the Citizens of London! but how were those mighty flames of affection reduced to a few coals and cinders? and therefore no wonder, if God sent a flaming fire in the midst of them; and many were withered in their very Duties and Services, how slight, how formal, how cold, how careless, how remiss, how neglective were many in their Families, in their Closets, and in their Church-communions, who heretofore were mighty in praying and wrestling with God, and mighty in lamenting and mourning over sin, and mighty in their groan and long after the Lord; and who of old would have taken the Kingdom of Heaven by violence? Math. 11. 12. There were many in that great City that had lost their spiritual taste, they could not taste that sweetness in Promises, 2 Sam. 19 35 in Ordinances, in Sabbaths, and in the Communion of Saints, that once they had tasted and found. In spiritual things many Citizens could taste no more sweetness then in the white of an Egg. Many in that great City had lost their Job 6. 6. spiritual appetite, they had lost their stomaches, they did not hunger and thirst after God and Christ, and the Spirit and Grace, and the Light of God's Countenance, and pure Ordinances, and the Fellowship of the people of God, as once they did. Now is there any thing more contrary to the Nature of God, the Works of God, the Word of God, the Glory of God, then spiritual decays? Oh, the prayers and the praises that God loses by decayed Christians! Ah, how do decayed Christians grieve the strong, and stumble the weak, and strengthen the hands of the wicked, and lay themselves open to divine displeasure! Many in London did like Mandrobulus in Lucian, who offered to his God the first year gold, the second year silver, and the third year nothing; and therefore no wonder, if God sent a fire amongst them. But, Fifthly, Their non-improvement of the mercies and privileges that they were surrounded with, and their non-improvement of lesser and greater Judgements that God had formerly inflicted on them, and thei● non improvement of their Estates to that height they should have done, for the supply of them whose wants, bonds, necessities, and miseries did call aloud for supplies: many did something, a few did much, but all should have done more. Sixthly, Those unnatural heats, fiery contests, violent passions, and sore divisions that have been amongst them, may well work them to justify the Lord in his fiery Dispensations towards them: for a Wolf to worry a Lamb, is usual; but for one Lamb to worry another, is unnatural: Cant. 2. 16. for Christ's lilies to be among thorns, is common; but for these lilies to become thorns, and to tear and rend, and fetch blood of one another, is monstrous and strange. The Contest that was between the Birds, about the Rose that was found in the way, was fatal to many of them, and issued in the loss of the Rose at last. Seventhly and lastly, There were many in London, who were so very secure, and so excessively taken up with their worldly comforts, contentments, and enjoyments, that they did not lay the afflictions of Joseph, 1, so kindly, 2. so Amos 6. 6. seriously, 3. so affectionately, 4. so readily, 5. so frequently, 6. so lamentingly, and 7. so constantly to heart as they ought to have done. Upon all these accounts, how well does it become the Citizens of London to cry out, the Lord is righteous, the Lord is righteous in all his fiery Dispensations towards us? But to prevent mistakes, and that I may lay no heavier a load upon the people of God, that truly feared him, and that had and have a saving interest in him, then is meet; and that I may give no advantage to profane persons to father the burning of the City of London wholly, mainly, or only upon the sins of the people of God: give me leave therefore to propound these four Queries. First, Whether all these seven sins last cited, or most of them, can be justly charged upon the body of those sincere Christians, who lived then in London, and whose habitations are now burnt up? Secondly, Whether those of the people of God, upon whom any of the forementioned sins are chargeable, have not before the City was burnt, daily lamented, bewailed, and mourned over those sins that might have been charged upon them, either by their own consciences or others? Thirdly, Where and how it doth appear by the blessed Scriptures, that ever God sent so great a Judgement of Fire (as was poured out upon London) upon the account of the ●ins of those that truly feared him; be it those seven that have been already specified, or any others that can be now clea●ly and justly proved against them? Fourthly, Whether there are not some other men's sins, upon whom in the clear evidence of Scripture-light, this heavy Judgement of Fire may be more clearly, safely, and fairly fixed, then upon the sins of those, who had set up God as the great Object of their fear? Now in Answer to this last Query, give me leave to say: First, That sin in the general brings the dreadful Judgement of Fire upon a people; marks, personal afflictions, and ●yals may come upon the people of God for trial, and to show the Sovereignty of God, as in the case of Job, whose Job 1. John 9 afflictions were for trial, and not for sin: the same may be said of the man that was born blind. But general Judgements, such as this fiery Dispensation was, never comes upon a people, but upon the account of sin. This is evident in my Text, Isa. 42. 24, 25. God set Jacob and Israel on fire, and burned them round about, but 'twas because they would not walk in his ways, neither were they obedient unto his Law. Jer. 4. 4. Circumcise yourselves to the Lord, and take away the foreskin of your heart, ye men of Judah, and inhabitants of Jerusalem, lest my fury come forth like fire, and burn, that none can quench it, because of the evil of your do. So Psal. 107. 33, 34. He turneth rivers into a wilderness, and the water-springs into dry ground, a fruitful land into barrenness, for the wickedness of them that dwell therein. The very Country of Jury, as Traveller's report, which flowed once with milk and honey, is now for fifteen miles about Jerusalem, like a Desert, without grass, tree, or shrub. Ah, what ruins ●oth sin bring upon the most renowned Countries and City's that have been in the world! such is the destructive nature of sin, that it will first or last levelly the richest, the strongest, and the most glorious Cities in the world. So the Prophet Amos tells us, that 'tis sin that brings God's sorest punishments upon his people, Amos 1. 3. For three transgressions of Damascus (by which we are to understand the greatness of their iniquities) and for four (by which we are to understand the multitude of their transgressions) I will not turn away the punishment thereof: the same is said of Gaza, verse 6. and of Tyrus, verse 9 and of Edom, verse 11. and of Ammon, verse 13. and of Moab, Chap. 2. 1. and of Judah, verse 4. and of Israel, verse 6. Now 'tis very observable of every one of these, that when God threatens to punish them for the greatness of their iniquities, and for the multitude of their transgressions, he doth particularly threaten to send a fire among them, to consume the houses and the Palaces of their Cities; so he doth to Damascus, Amos 1. 4. But I will send a fire into the house of Hazael, which shall devour the Palaces of Benhadad: So he doth to Gaza, verse 7. But I will send a fire on the Wall of Gaza, which shall devour the Palaces thereof: So he doth to Tyrus, verse 10. But I will send a fire on the Wall of Tyrus, which shall devour the Palaces thereof: So he doth to Edom, verse 12. But I will send a fire upon Teman, which shall devour the Palaces of Bozrah: So he doth to Ammon, verse 14. But I will kindle a fire in the Wall of Rabbah, and it shall devour the Palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind: So he doth to Moab, Chap. 2. vers. 2. But I will send a fire upon Moab, and it shall devour the Palaces of Kirioth, and Moab shall die with tumult, with shouting, and with the sound of a trumpet: So he doth to Judah, vers. 5. But I will send a fire upon Judah, and it shall devour the Palaces of Jerusalem. By all these remarkable Instances 'tis evident, that God by his fiery Dispensations tells all the world, that the sins of that people are great and many, upon whom the dreadful Judgement of Fire is inflicted in its fury, and therefore 'tis high folly and madness in many men that makes them impute this heavy Judgement of Fire to any thing rather than to their sins. O Sirs! 'tis sin that burns up our habitations, and that turns flames of love into a consuming fire. And this the Parliament in their Act for the Rebuilding of the City of London, well observes: the Clause of the Act is this: And that the said Citizens, and their Successors for all the time to come, may retain the Memorial of so sad a desolation, and reflect seriously upon their manifold iniquities, which are the unhappy causes of such Judgements. Be it further Enacted, That the Second of September (unless the same happen to be Sunday; and if so, than the next day following) be yearly for ever hereafter observed as a day of public Fasting and Humiliation within the said City and Liberties thereof, to implore the mercies of Almighty God upon the said City, to make devout Prayers and Supplications unto him, to divert the like Calamity for the time to come. So Sir Edward Turnor Knight, in his Speech to the King upon the Prorogation of the Parliament, We must (saith he) for ever with humility acknowledge the Justice of God in punishing this whole Nation by the late dreadful Conflagration of London. We know they were not the greatest sinners on whom the Tower of Siloam fell, Luke 13. 4. and doubtless all our sins did contribute to the filling up that measure, which being full, drew down the wrath of God upon that City. So much the King in his Proclamation for a General Fast on the Tenth of October observes. The Words of the Proclamation are these. His Majesty therefore of out a deep and pious sense of what Himself and all His People now suffer, and with a Religious care to prevent what may yet be feared, unless it shall please Almighty God to turn away his anger from us, doth hereby Publish and Declare His Royal Will and Pleasure, That Wednesday being the Tenth of October next ensuing, shall be set apart, and kept, and observed by all His Majesty's Subjects of England, and Wales, and the Town of Berwick upon Tweed, as a day of solemn Fasting and Humiliation, to implore the mercies of God, that it would please him to pardon the crying sins of this Nation, those especially which have drawn down this last and heavy Judgement upon us, and to remove from us all other his Judgements which our sins have deserved, and which we now either feel or fear. Thus you see that not only the blessed Scriptures, but also King and Parliament do roundly conclude, that 'twas for our sins, our manifold iniquities, our crying sins, that God has sent this heavy Judgement upon us. His Majesty also well observes, that there are some special crying sins that bring down the fiery Judgement upon us. Now this Royal Hint leads me by the hand to say: Secondly, That though sin in the general, lays people under the fiery Dispensations of God; yet if we will but diligently search into the blessed Book of God, which never spoke Treason nor Sedition, we shall find that there are several sins that brings the heavy Judgement of Fire upon Cities and Countries. As, First, Gross Atheism, practical Atheism, is a sin that brings desolating and destroying Judgements upon a people, Zeph. 1. 12. And it shall come to pass, at that time that I will Atheism denieth God in either, 1. in opinion, saying, there is no God; or, 2. in affection, wishing there were no God; or, 3. in conversation, living as if there were not God. Rev. 22. 12. search Jerusalem with candles, and punish the men that are settled upon their lees, that say in their heart, the Lord will not do good, neither will he do evil. What horrid Blasphemy, what gross Atheism is here? How do these Atheists ungod the great God? How do they deny his Omnipotency and Omnisciency? What a God of Clouts, what an Idol-god do they make the great God to be, when they make him to be such a God as will neither do good nor hurt? Epicurius denied not God's Essence, but only his Providence; for he granted that there was a God, though he thought him to be such an one as did neither good nor evil; but certainly God sits not idle in Heaven, but has a sharp and serious Eye upon all that is done on the Earth: and this both Saints and sinners shall find by experience, when in the great day he shall distribute both his rewards and punishments according to what they have done in the flesh. Atheism is the main disease of the Soul, not only pestilent to the person in whom it is harboured, but also to the whole Land where 'tis practised and permitted. Atheism is worse than Idolatry; for Idolatry only robs God of his Worship, but Atheism robs God both of his Attributes and Being, and therefore mark what follows, verse 13. Therefore their God shall become a booty, and their houses a desolation, they shall also build houses, but not inhabit them; and they shall plant vineyard, but not drink the wine thereof. So Ezek. 20. 47, 48, 49. And say to the forest of the South, Hear the Word of the Lord, thus saith the Lord God, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree, the fl●ming fl●me shall not be quenched, and all faces from the South to the North shall be burnt therein. And all flesh shall see that I the Lord have kindled it, it shall not be quenched Then said ●, Ah, Lord God, they say of me, doth he not speak parables. Here was a pack of Atheists that did mock and scoff at the Prophet and his Parables; they told him, that he ta●kt like a mad man, and that he spoke of such things that neither himself nor others understood; for he talked of the South, and of the forest of the South, and of fire, and of flaming fire, and of green and dry trees, and that all these things were dark and of obscure to them: they put off all the Prophet spoke as Allegorical, as Mystical, and as Enigmatical, and as dark visions, and as dreams, and imaginations, and divinations of his own brain, and therefore they needed not much mind what he said. Now mark these Atheists, what do they do? they provoke the Lord to kindle a fire, a universal fire, an unquenchable fire, an inextinguishable fire in the midst of Jerusalem, which is here termed a Forest, by reason of its barrenness and unfruitfulness, and the multitudes that were in it; and because it was fit for nothing but the Axe and the fire. Atheism is a sin that has brought the greatest woes, miseries, destructions, and desolations imaginable upon the most flourishing Kingdoms, and most glorious Cities in the World. Holy Mr. Greenham was wont to say, that he feared rather Atheism than Popery would be England's ruin. O Sirs! were there none within the Walls of London that said in their hearts with D●vids Atheistical Psal. 14. 1. fool, There is no God? Caligula the Emperor was such a one: and Claudius thought himself a God, till the loud Thunder affrighted him, and then he hide himself, and cried, Claudius n●n est D●us, Claudius is not a ●od. Leo the X. Hilderbrand the Magician, and Alexander the ui. and Ju●w the II. were all most wretched Atheists, and thought t●a● whatever was said of Christ, of Heaven, of Hell, of the day of Judgement, and of the immortality of the Soul, were but dreams, impostures, toys, and old wives fables. Pope Paul the III. at the time of his death, said, he should now be resolved of three Q●estions that he had doubted of all his life. 1. Whether the Soul was immortal or no? 2. Whether there were a Hell or no? 3. Whether there were a God or no? And another grand Atheist said, I know what I have here, but I know not what I shall have hereafter. Now were there no such Atheists within the Walls of London before it was turned in ashes. The Atheist in Psal. 10. 11. say, He will never see: and in Psal. 94. 7. they rise higher, they say, The Lord shall not see, neither shall the God of Jacob regard it. They labour to lay a Law of restraint upon God, and to cast a mist before the Eye of his Providence: And in Isa. 29. 15. they say, Who seethe us? who knoweth us? And in Ezek. 9 9 they say, the Lord hath forsaken the earth, and the Lord seethe not. These Atheists shut up God in Heaven as a blind and ignorant God, not knowing, or not regarding what i● done on the Earth; they imagine him to be a forgetful God, or a God that seethe not. Psal. 73. 11. they say, How doth God know? and is there knowledge in the most High? Thus they deny God's Omnisciency, and God's Omnipresency, which to do, is to ungod the great God as much as in them lies. Now were there no such Atheists within the Walls of London before it was destroyed by fire? O how did practical Atheism abound in London! How many within thy Walls, O London! did profess they knew God, but in their works did deny him, being abominable and disobedient, and unto Titus 1. 16. every good work reprobate? O Sirs! some there are that live loosely under the Gospel, that run into all exc●ss of riot, and that in the face of all promises and threaten, mercies and Judgements, yea, in the very face of life and death, of Heaven and Hell: and others there are that sin freely in secret, that can be drunk and filthy in the dark, when the eye of man is not upon them. Certainly those men's hearts are very Atheistical, that dare do that in the sight of God, which they tremble to do before the eyes of men. How many are there that put the evil day far from them, that flatter themselves in their sins, that with Agage conclude, surely the bitterness of death is past, and that Hell and wrath is past, and that they are in a fair way for Heaven, when every step they take, is towards the bottomless pit? And divine vengeance hangs over their heads, ready every moment to fall upon them. Are there not many that seldom pray, and when they do, how cold, how careless, how dull, how dead, how heartless, how irreverent are they in all their addresses to the great God? Are there not many such Atheists, that use no prayer, nor Bible, but make Lucian their Old Testament, and Machiavelli their New? Are there not many that grant there is a God, but then 'tis such a God as is made up all of mercy, and thereupon they think, and speak, and do as wickedly as they please? And are there not some that look upon God as a sin-revenging God, and thereupon wish that there were no God, or else that they were above him, as Spira did? And are there not others that have very odd and foolish conceptions of God, as if he were an old man, sitting in Heaven with royal Robes upon his back, a glorious Crown upon his head, and a Kingly Sceptre in his hand, and as if he had all the parts and proportion of a man, as the Papists are pleased to picture him? Some there are that are so drowned in sensual pleasures, that they scarce remember that they have a God to honour, a Hell to escape, a Heaven to secure, Souls to save, and an Account to give up. And others there are, who when they find conscience begin to accuse and terrify them, then with Cain, they Gen. 4. 1 Sam. 18. 6. 10. Job 31. 24. Phil. 3. 19 go to their buildings, or with Saul to their music, or with the Drunkards to their cups, or with the Gamesters to their sports. Some there are that make their gold their God, as the Covetous; others make their bellies their God, as the Drunkard and the Glutton. Some make Honours their Amos 6. Math. 23. God, as the Ambitious; and others make pleasures their God, as the Voluptuous. Some make religious Duties their God, as the carnal Gospelers; and others make their moral virtues their God, as the civil honest man. Now what abundance of such Atheists were there within and without the Walls of London before the fiery Judgement passed upon it. The Scripture attributes the ruin of the old world to Gen. 6. Atheism and Profaneness; and why may not I attribute the ruin and desolation of London to the same. Practical Atheists are enough to overthrow the most flourishing Nations, and the most flourishing Cities that are in all the World. But to prevent all mistakes in a business of so great a concernment, give me leave to say, That if we speak of Atheists in a strict and proper sense, as meaning such as have simply and constantly denied all Deity, than I must say, that there was never any such creature in the world as simply and constantly to deny that there is a God. It is an inviolable principle, and indelebly stamped upon man's nature, that there is a God. They that shall deny that there is a God, must extinguish the very Light of Nature, by which the very Heathen in all the Ages of the World, have acknowledged a supreme divine Being. Bion of Boristenesa was a very great Laert. Atheist all his life time, he denied the Gods, despised their Temples, and derided their Worship; yet when death The stoutest Atheists that ever lived, cannot resolutely and constantly believe there is no God; hence Heathens have condemned some to death that denied there was a God. came, he would rather have endured the greatest torment, then to have died, and that not so much for fear of a natural death, but for fear of what followed after, lest God whom he had denied, should give him up into the hand of the Devil whom he had served; and therefore at the time of his death he put forth his hand, crying, Salve, Pluto, salve, Welcome, Devil, welcome, foolishly thinking to pacific the Devil by this flattering salutation. And Tully observes of Epicurius, that though no man seemed more to contemn both God and death; yet no man feared more both the one and the other. The Philosophers did with one consent affirm, That there is a God, and they called him, Nomine Deum, naturâ Spiritum, ordine Motorem primum, but knew him not. He that shall deny there is a God, sins with a very high hand against the light of Nature; for every Creature, yea, the least Gnat and Fly, and the meanest worm that crawls upon the ground, will confute and confound that man that disputes whether there be a God or no. The Name of God is written in such full, fair, and shining Characters upon the whole Creation, that all men may run and read, that there is a God. The Notion of a Deity is so strongly and deeply improst upon the tables of all men's hearts, that to deny a God, is to quench the very Principles of common Nature; yea, 'tis formally Deicidium, a kill of God as much as in the Creature lies. There are none of these Atheists in Hell; for the Devils believe and tremble. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, James 2. 19 that is here used, signifies properly the roaring of the Sea, it implies such an extreme fear, as causeth not only trembling, but also a roaring and screcking out, Mark 6. 49. Acts 16. 29. The Devils believe and acknowledge four Articles of our Faith, Mat. 8. 29. First, they acknowledge God. 2. Christ. 3. The day of Judgement. 4. That they shall be tormented then: So that he that doth not believe that there is a God, is more vile than a Devil; to deny there is a God, is a sort of Atheism that is not to be found in Hell. On Earth are Atheists many, In Hell there is not any. Augustine speaking of Atheists, saith, That albeit there be some who think, or would persuade themselves that there is no God; yet the most vile and desperate Wretch that ever lived would not say, there was not God. Seneca hath a remarkable speech, Mentiuntur qui dicunt se non sentire Deum ●sse: nam etsi tibi affirmant interdiù, noctu tamen dubitant: They lie, saith he, who say they perceive not there is a God; for although they affirm it to thee in the daytime, yet by night they doubt of it. Further (saith the same Author) I have heard of some that have denied that there was a God; yet never knew the man, but when he was sick he would seek unto God for help: therefore they do but lie that say, there is no God; they sin against the light of their own consciences, they who most studiously go about to deny God, yet cannot do it, but some check of conscience will fly in their faces. Tully would say, That there was never any Nation under Heaven so barbarous as to deny that there was a God. I have seen a City without Walls, but never any City but acknowledged a God, Quicquid vides, & quicquid non vides, Deus est: Whatsoever thou seest, and whatsoever thou seest not, is God; that is, all things visible and invisible do express unto thee a Deity, and lead thee as by the hand to contemplate heavenly, spiritual, and eternal things. God is known by his effects, though not by his Essence. The Creation of the World is a glass wherein (saith Paul) we may Rom. 1. behold his eternal Power and Godhead, which that divine Poet hath well observed. Du Bart. The World's a School, where in a general story God always reads dumb Lectures of his glory. Austin having gone round all the Creatures, and seeing in Soliloquiis. them the Characters of the Godhead imprinted, and seriously enquiring of them for God, not one or two, but all made him this Answer with an audible voice, Non sum ego, sed per ipsum sum ego quem quaeris in me; I am not he, but by him I am whom thou seekest in me. I have heard (saith my Author) Mr. Francis Taylor on Pro. 6. 7. of some learned Atheists, met together to discourse of the power of Nature, to prove there was no God; a poor shepherd present, asked how the rain came then? they bid him look upon a sti●l, and he might know, that vapours were drawn up by the Sun, and let fall again, as moisture in a still: he replied, I never yet could see a still work, unless some man put fire to it. This so wrought on one in the company, that he gave glory to God, and forsook his Companions. I think Zeno hit the mark, when he said, to hear and see an Atheist die, will more demonstrate that there is a God, than all the Learned can do by all their Arguments. That Epitaph which was written upon Sennacheribs Tomb, may well Herodot. be written upon every Atheist; He that looks upon us, let him believe there is a God, and learn to fear him. In all the Ages of the World God has given a most severe testimony against Atheists. That Assyrian that bragged at a Feast, that he did never offer Sacrifice to a God, was eaten up of Lice. And Lucian a great Atheist, going to Supper abroad, left his Hounds fast when he went, and as he returned home, having railed against God and his Word, his dogs fell mad, met him, and tore him in pieces. I have read of some Heathens, who being at Sea in a very dangerous storm, where they were like to be cast away, they began every one apart to examine themselves, what should be the reason of so dreadful a storm; and after that they had all cast up their accounts by querying with themselves, What have I done, said one, and, What have I done, said another, that has occasioned this storm? At last it issued thus; they remembered that they had Diagoras the Atheist on Board, and rather than they would all perish for that Atheists sake, they took him by the heels, and hurled him overboard, and then the storm ceased, and the Sea was quie●. It will be hard to name an Atheist, either in the holy Scripture, or in Ecclesiastical Histories, or in Heathen Writings, which came not to some fearful end; and therefore no wonder, if Austin would not be an Atheist for half an hour for the gain of a million of worlds, because he knew not but God might in that time make an end of him. I have been the longer upon this Head, because Atheist and Atheism did never so abound in this Land as it hath done these last years. And that you may the clearer see who they are that have brought that sad Judgement of Fire upon that once glorious City of London; Ah London, London! 'twas the gross Atheism and the practical Atheist that was within and without thy Walls, that has turned thee into a ruinous heap. Mark, I readily grant, that there is the seeds, relics, stirring, and moving of Atheism in the best and holiest of the Sons of men: but then, 1. They disallow of it, and discountenance it. 2. 'Tis lamented and bewailed by them. 3. They oppose it, and conflict with it. 4. They use all holy and conscientious means and endeavours to be rid of it. 5. By degrees they get ground against it, and therefore God never did, nor never will turn Cities or Kingdoms into flames, for those seeds and remains of Atheism that are to be found in the best of Saints: 'tis that Atheism that is rampant, that reigns in the hearts and lives of sinners, as a Prince reigns upon his Throne, that brings desolating and destroying Judgements upon the most flourishing Kingdoms and the most glorious Cities that are in the World. But, Secondly, Luxury and Intemperance bring desolating and destroying Judgements upon Places and Persons. Joel 1. 5. Awake, ye drunkards, and weep and howl all ye drinkers of In Ecclesiastical History you may read of one Drunkard, who being touched with his sin, wept himself blind; but the Drunkards of our days are more apt to drink themselves blind, then to weep themselves blind. wine, because of the new wine; for it is cut off from your mouth. Verse 19 O Lord, to thee will I cry, for the fire hath devoured the pastures of the wilderness, and the flames have burnt all the trees of the field. Verse 20. The beasts of the field cry unto thee; for the rivers of the water are dried up, and the fire hath devoured the pastures of the wilderness. Luxury is a sin that brings both famine and fire upon a people; it brought the Chaldeans upon the Jews, who by fire and sword laid all waste. The Horses of the Caldees destroyed their Pastures, Vines, Figtrees, Pomegranates, etc. which grew in many places of the Land, and their Soldiers set their houses on fire, and so brought all to ruin. Amos 6. 1. woe to them that are at ease in Zion. Verse 3. That put far away the evil day. Verse 4. That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall. Verse 5. That chant to the sound of the viol, and invent to themselves instruments of music like David. Verse 6. That drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Jos●ph. Verse 7. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves, shall be removed. Verse 8. The Lord God hath sworn by himself, saith the Lord God of Hosts, I abhor the excellency of Jacob, and hate his palaces; therefore will I deliver up the city with all that is therein. Verse 11. For, behold, the Lord commandeth, and he will smite the great house with breaches, and the little house with clefts. Luxury is a sin that forfeits all a man's enjoyments, that turns him out of house and home. Samaria was a very glorious City, and a very strong City, and a very rich City, and a very populous City, and a very ancient City, etc. and yet Luxury and Intemperance turned it into ashes, it brought desolating and destroying Judgements upon it. The rich Citizens of Samaria were given up to mirth and music, to Luxuries and excesses, to riotousness and drunkenness, to feasting and carousing, and by these vanities and debaucheries, they provoked the Lord to command the Chaldeans to fall on, and to spoil them of their riches, and to lay their glorious City in ashes: So 'twas Luxury and Intemperance that provoked the Lord to rain Hell out of Heaven upon Sodom and Gomorrah; Luxury turned those rich and populous Gen. 18. Cities into ruinous heaps. Ah, London! London! the Luxuries and excesses, the riotousness and drunkenness, the mad feasting and carousing that have been within and without thy Walls, that have been within thy great Halls, Taverns, and other great Houses, hath turned thee into ashes, and laid thy glory in the dust. O you burned Citizens of London! what shameful spewing hath been in some of your Feasts, as if Sardanapolus, Apicius, and Heliogabalus were still alive! How often have many of you poured into your bodies such intoxicating drinks, as hath many times laid you asleep, stripped you of your reason, took away your hearts, rob you of yourselves, and laid a beast in your room? Drunkenness is so base, so vile a sin, that it transforms the Soul, deforms the body, bereaves the brain, betrays the strength, defiles the affections, and metamorphoseth the whole man; yea, it unmans the man Cyrus the Persian Xenophon. Monarch, being demanded of his Grandfather Astyages, why he would drink no wine, answered, For fear lest they give me poison; for (saith he) yesterday when you celebrated your Nativity, I judged that some body had poisoned all the wine they drunk, because at the taking away of the Cloth, not one of all those that were present at the Feast, arose in his right mind. Hath it not been thus with many of you? if it hath, lay your hands upon your mouths, and say, the Lord is righteous, though he hath laid your houses in ashes. Anacharses' used to say, that the first cup of wine was for thirst, the second for nourishment, the third for mirth, and the fourth for madness; but what would he have said, had he lived within or without the Walls of London these last six years? Ah, London! London! were there none Isa. 5. 22. Hab. 2. 17. within nor without thy Walls, that were strong to drink, and that gave their neighbour drink, and that put the bottle to them to make them drunk, that they might look on their nakedness? Were there none within nor without thy Walls that with Marcus Antonius, Darius, Alexander the Great, etc. did boast, and glory, and pride themselves in their great abilities, to drink down any that should come into their Company? Were there none within nor without thy Walls, O London! that cried out, if you take away our liquor, you take away our lives? Austin brings in the Drunkard, saying, Malle se vitam quàm vinum eripi; He had rather lose his life then his wine. And Ambrose speaks of one Theotimus, who being told by his Physicians, that much quaffing would make him blind, answered then, Vale lumen amicum, farewel sweet light, farewel sweet eyes; if ye will not bear wine, ye are no eyes for me. Were there none within nor without thy Walls, O London! that did abuse the good Creatures of God so profusely, so prodigally, so prodigiously, as if they had been sent into the world for no other end, but thus to abuse themselves, reproach their Maker, and destroy those choice blessings which God had given for more noble ends, then to be spewed against the walls for these last six years: a drunken health (like the conclusion in a Syllogism) must not upon any terms be denied, especially in the company of such Grandees, whose age, whose place, whose office should have taught them better things; yea, the custom of high drinking hath been these last six years so great within and without thy Walls, O London! that 'tis no wonder, if the Lord for that alone has laid thy glory in the dust; yea, and that shameful Hab. 2. 16. spewing is upon all thy glory, considering what shameful spewing have been in thy Streets, Taverns, Ha●ls, Alehouses, and other great men's houses, where Temperance, Righteousness, Justice, and Holiness should have dwelled in glory▪ and triumph. Ah, London! how many within and without thy Walls have been drinking wine in bowls, when they should have been mourning over their sins, and grieving for the afflictions of Joseph, and sighing over those distressed Christians, whose drink was nothing but sorrow, and blood, and tears? These are the men that have kindled a burning upon all thy glory. O Sirs! that you would for ever remember, that Intemperance, Luxury is a sin, an enemy that First, Robs God of his glory, it denies him all service and obedience. Intemperate persons are neither fit for praying to God, nor praising of God, nor receiving from God. Intemperance turns the Temple of the holy Ghost into a Sepulchre, a Kitchen, a Hog sty; and what glory then can God have from an intemperate person? But, 1 Cor. 6. 19 Secondly, It robs both God and man of much precious time; time is a precious Jewel, more worth than all the world. One called his friends Thiefs, because they stole When Ignatius heard a clock strike, he would say, I have one hour more to answer for: so precious a Jewel was time in his eye. time from him: and certainly there are no worse thiefs than Intemperance; for that robs men of their hearing-times, and their praying-times, and their reading-times. There is so much precious time spent in the Tavern and in the Tippling-house, that the intemperate person cannot be at leisure to spend any time in his Family or in his Closet, &c to save his own or others Souls: but there will come a time, either in this or the other world, wherein all intemperate persons will wish that they had spent that precious time in serving of God, and in saving their own and others Souls, which they have spent in Luxury and excess, carousing and drinking; but all too late, all too late. Time is not only the fruit of God's indulgence, but also the fruit of Christ's purchase. That Doom passed upon Adam, In the day thou eatest thereof, thou shalt die the death (or dying, thou shalt die) had been put in execution immediately, had not Christ interposed immediately between man's sin and God's wrath. What can there be of more weight and moment than Eternity? It is the Heaven of Heaven, and the very Hell of Hell, without which neither would Heaven be so desirable, nor Hell so formidable. Now this depends upon time. Time is the Prologue to Eternity; the great weight of Eternity 2 Cor. 6. 2. Isa. 49. 8. hangs upon the small wire of time: our time, whether it be longer or shorter, is given us by God to provide for our everlasting condition: we have Souls to save, a Hell to escape, a Heaven to make sure, our pardon to sue out, our interest in Christ to make good; and all this must be quickly done, or we undone, and that for ever. Man's eternal weal or woe depends upon his well or ill improvement of that inch of time that is allotted to him. Now what a dreadful account will such give up at last, who have wasted away their precious time in Luxury and Excess. But, Thirdly, Luxury, Intemperance, it robs men of their names. Bonosus, a beastly drunken Emperor, was called a Tankard, and Tiberius was surnamed Biberius for his tippling, and Erasmus called Eccius Jeccius for the same cause, and Diotimus of Athens was called a Tun-dish, and young Cicero a Hogshead. But, Fourthly, Luxury, Intemperance, it robs men of their health; for how many are there, that by drinking other men's healths, have destroyed their own? Many more perish by Intemperance then by violence. Intemperance is the source and nurse of all diseases; more perish by surfeiting then by suffering: every intemperate person digs his own grave with his own mouth and teeth, and is certainly a self-tormenter, a self-destroyer, a self-murtherer. I have read Radulph. Fornerius, select. lib. 3. of a Monk at Prague, who having heard at shrift the Confessions of many Drunkards, wondered at it, and for an experiment he would needs try his brain with this sin, so accordingly he stole himself drunk. Now after the vexation of three days sickness, to all that confessed that sin, he enjoined no other penance but this, Go and be drunk again; intimating thereby, that there was no punishment, no torment that could be inflicted upon a Drunkard, so great as that, Go and be drunk again. Besides all other plagues that attend this sin, drunkenness is a woe to itself. Temperance is the best and noblest Physic, and they that use it, commonly are most long-lived. But, Fifthly, Intemperance robs men of their Estates, it robs the Wife many times of her Dowry, and the Children of their Portion, and the Husband of his Inheritance, his Trade, his all. The very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxury, properly signifies the not preventing or keeping of the good which at the present we enjoy. Solomon hit the mark, when he said, The Prov. 23. 21. drunkard and the glutton shall come to poverty. The full cup makes an empty purse, and a fat dish makes a lean bag; he that draws thee wine out of the Pipe, puts thy money into his own pocket; and this Diogenes the Philosopher well understood, when he asked of the frugal Citizen but a penny, but begged of the Prodigal a Talon; and being asked the reason of his practice, he answered, Because of the one he thought he might beg often, but of the other who spent so fast, he was like to receive but once. Mr. Livins, when he had spent a great Estate in luxurious living, jesting at his own folly, he said, that he had left nothing for his Heir more than air and mire▪ Philip King of Macedon making War upon the Persians, understood that they were a luxurious people, he presently withdrew his Army, saying, it was needless to make War upon them, who by their Luxury would shortly overthrow themselves. But, Sixthly, Intemperance robs men of everlasting happiness and blessedness; it shuts them out from all the glory of that upper world, and tumbles them down to the lowest Hell, as Gal. 5. 19, 20, 21. Luke 16. 19 'to the 26. you may see in that great instance of luxurious Dives. The intemperate man's table proves a snare to his Soul; fullness breeds forgetfulness, wantonness blockishness and stupidity; and therefore no wonder, if God shuts the gates of glory against intemperate persons. Look as no Leper might be in Numb. 5. Judg. 12. Chap 7. Deut. 23. the Camp of Israel, and as no Gileadite might pass over Jordan, and as no fearful man might enter into the wars of Midian, and as no bastard might enter into the Sanctuary: So no luxurious person shall enter into Heaven. Of all sorts of sinners, the luxurious sinner is most rarely reform; the Adulterer may become chaste, the Thief may become an honest man, the Swearer may obtain a sanctified tongue: But how rare is it to see a luxurious person repent, break off his sins, close with Christ, and walk to Heaven? Luxurious persons Math. 21. 31, 32. Luke 23. 43. eat and drink away their Christ; yea, they eat and drink away their Souls, nay, they eat and drink away their own Salvation. They that serve their own bellies, serve not the Rom. 16. 10. Lord Jesus Christ, and therefore they shall never reign with him in the other world. Certainly that man that makes Phil. 3. 19 his belly his God, shall be for ever separated from God. All Belly-gods shall at last be found in the belly of Hell: the intemperate person hath his Heaven here, his Hell is to come. Now he has his sweet cups, his merry cups, his pleasant cups: O, but there is a cup of shame and sorrow, and this shall be their portion for ever and ever! The intemperate person Psal. 11. 6. hath been a gulf to devour many mercies, and therefore he shall at last be cast into a gulf of endless miseries. In a word, Intemperance is another sin, a breeding sin, 'tis a sin that is an inlet to all other sins; we may well call it Gad, for behold, Deut. 32. 17. 24. Jer. 5. 7, 8, 9 a Troop cometh. O the pride, the oppression, the cruelty, the security, the uncleanness, the filthiness, the profaneness that comes trooping after Intemperance! And therefore Aristotle concludes, that double punishments are due to Drunkards; first for their drunkenness, and then for other sins committed in and by their drunkenness. Now seeing that Intemperance and Luxury is so great▪ a sin, is it any wonder to see divine Justice turn the most glorious Cities in the world into a ruinous heap, when this sin of Intemperance is rampant in the midst of them? Ah, London! London! the Intemperance and Luxury that has been within and without thy Walls, has brought the desolating Judgement of Fire upon thee, that has laid all thy glory in ashes and Rubbish. How many great houses where there once within and without thy Walls, that should have been public Schools of Piety and Virtue, but were turned into mere Nurseries of Est. 1. 6, 7. Luxury and Debauchery? How have the ●ules of the Persian Civility been forgotten in the midst of thee? How many within and without thy Walls did make their belly their God, their Kitchen their Religion, their Dresser their Altar, and their Cook their Minister, whose whole felicity did lie in eating and drinking, whose bodies were as sponges, and whose throats were as open sepulchers to take in all precious Liquors, and whose bellies were as graves to bury all God's Creatures in? And how have many men been forced to unman themselves, either to please some, or to avoid the anger or wrath of others, or else to gain the honourable Character of being a high Boy, or of one that was strong to drink among o●her●, or to drink down others? O the drunken Matches that have been within and without thy Walls, O London! the Lord has seen them, and been provoked by them to kindle a fire in the midst of thee. Luxury is a sin that never goes alone, it hath many other great sins attending and waiting on it; it is as the Nave in the wheel, which turning about, all the Spokes turn with it. Idleness, fight, quarrelling, jewling, whoring, cheating, stealing, robbing, Prov. 23. 29, 30, 31, 32, 33. are the handmaids that wait on Luxury; and therefore no wonder, if God has appeared in flames of fi●e against it. I have been the longer upon this Head, because Luxury, Intemperance is one of the great Darling-sins of our Age and day, 'tis grown to Epidemical, not only in the City, but in the Countries also, and 'tis a very God-dishonouring, and a God-provoking, and a Soul-damning, and a Land-destroying sin: and, O that what I have writ, might be so blest, as to put some effectual stop to those notorious public Excesses and Luxuries that have been, and still are rampant in most Parts of the Land. But now, Beloved, this sin of Luxury and Intemperance I cannot charge with clear and full evidence upon the people of the Lord, that did truly fear him, and sincerely serve him, whose habitations were once within or without the Walls of London; nay, this I know, that for this very sin among others, their Souls did often mourn before the Lord in secret. And truly of such Christians that live and wallow in Luxury and Intemperance, if we compare their lives and Christ's Laws together, I think we may confidently conclude, Aut haec non est Lex Christi, aut nos non sumus Christiani, Either this is not Christianity, or we are not Christians. And thus T●rtullian, Cyprian, Justin Martyr, and others concluded against the luxurious and intemperate Christians of their times. Salvian relates Salvianus de Gratia Dei, lib. 4. how the Heathen did reproach such luxurious Christians, who by their lewd lives made the Gospel of Christ to be a reproach: Where (said the Heathen) is that good Law which they do believe? where are those Rules of Godliness which they do learn? They read the holy Gospel, and yet are unclean: they hear the Apostles Writings, and yet are drunk: they follow Christ, and yet disobey Christ: they profess a holy Law, and yet do lead impure lives. And Ponormitan having read the 5, 6, and 7 Chapters of Matthew, and comparing the lose and luxurious lives of Christians with those Rules of Christ, concluded, that either that was no Gospel, or the people no Christians. The lose and luxurious lives of many Christians, was (as Lactantius declares) made by the Heathen, the reproach of Christ himself (Quomodo bonus magister cujus tam pravos videmus discipulos?) How can we think the Master to be good, whose Disciples we see to be so bad? Epiphanius saith, that in his days many shu●'d the society of the Christians, because of the looseness and luxuriousness of their lives. And Augustin confesseth, that August. de moribus Ecclesiae, cap. 34. in his time the lose and luxurious lives of many who professed the Christian Religion, gave a great advantage to the Manichees to reproach the whole Church of God, and the ways of God. The Manichees were a sort of people who affirmed, that there were two principles or beginnings of things, viz. a summum bonum, and a summum malum. A summum bonum, from whence sprang all good; and a summum malum, from whence issued forth all evil. Now the lose and luxurious lives of such as had a profession upon them, hardened these in their errors, and caused them with open mouth greatly to reproach and deeply to censure the sincerest Saints. And Chrysostom preferred brute beasts before luxurious persons; for they go from belly to labour, when the luxurious person goes from belly to bed, or from belly to Cards or Dice; if not, to something that is worse. And Augustine well observes, that God hath not given to man talons and claws to rent and tear in pieces, as to Bears and Leopards; nor horns to push, as to Bulls and Unicorns; nor a sting to prick, as to Wasps, and Bees, and Serpents; nor a bill to strike, as to Eagles and Ostriches; nor a wide mouth to devour, as to Dogs and Lions, but a little mouth, to show that man should be very temperate, both in his eating and drinking. How applicable these things are to the luxurious persons that lived within and without the Walls of London before it was turned into ashes, I shall leave the wise in heart to judge. But, Thirdly, Those great and horrid sins that were to be found in ma●y men's Callings, viz. excessive worldliness, Prov. 28. 20. 22. See Josh. 7. 15. 21. 24. 25. extortion, deceit, bribery, etc. these brought the sore Judgement of Fire upon us. When men are so greedy and mad upon the world, that they make haste to be rich by all sinful devices and cursed practices, no wonder if God burns up their substance, and turns their persons out of house and home. The coal the Eagle got from the Altar, the Sacrifice, and carried it to her nest, set all on fire: So that Estate that men get by sinful ways and unwarrantable courses, first or last will set all they have on fire. He that resolves to be evil, may soon be rich, when the spring of conscience is screwed up to the highest pin, that it is ready to crack, when Religion is locked up in an out-room, and forbidden upon pain of death to look into the Shop or Warehouse; no wonder such men thrive and grow great in the world; but all the riches such men store up, is but fuel for the fire. Hab. 2 9 woe to him that coveteth an evil covetousness to his house, that he He (saith Chrysostom) that locks up illgotten riches in his countinghouse, locks up a Thief in his countenance, which will carry all away, and if he look not the bette● to it, his precious Soul also. may set his nest on high, that h● may be delivered from the power of evil. Verse 11. For the stone shall cry out of the wall, the beam out of the timber shall answer it. Verse 13. Behold, is it not of the Lord of H●sts that the people shall labour in the very fire, and the people shall weary themselves for very vanity. They had got great Estates by an evil covetousness, and God was resolved that he would make a bonfire of all their ill gotten goods; and though they should venture their lives to save ●heir goods, and quench the flames; yet all should be but labour in vain, according to that word, Jer. 51. 58. Thus saith the Lord of Hosts, the broad walls of Babylon shall be utterly broken, and her high gates shall be burnt with fire, and the people shall labour in vain, and the folk in the fire, and they shall be weary. Though Babylon was a City of great same, and state, and riches, and deservedly accounted one of the world's nine wonders; though the compass of the Walls was 365 furlongs (or 46 miles) according to the number of the days in the year, and the height 50 cubits, and of so great a breadth, that Carts and Carriages might meet on the top of them; yea, though it was so great and vast a City, that Aristotle saith, that it ought rather to be called a Country than a City, adding withal, that when the City was taken, it was three days before the furthest part of the City could take notice of it. Yet at last (according to the Word of the Lord) it was set on fire: and though the Inhabitants did weary and tyre out themselves to quench the flames, and to save their stately houses and illgotten riches; yet all was labour in vain, and to no purpose. In the days of Pliny it was an utter desolation, and in the time of Hierom it was turned into a Park, in which the King of Persia did use to hunt. So Ezek. 28. 18. Thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic: therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. Verse 19 All they that know thee among the people shall be astonished at thee, thou shalt be a terror, and never shalt thou be any more. Tyru● among the Sea-bordering Cities, was most famous and renowned for Merchandise and Trade; for thither resorted the Merchants of all Countries for Traffic of Palestina, Syria, Egypt, Persia, and Assyria. They of Tarshis brought thither Iron, Led, Brass, and Silver. The Syrians brought thither Carbuncles, Purple, broidered Work, fine Linen, Coral, and Pearl. The Jews brought thither their Honey, Oil, Treacle, Cassia, and Calamu●. The Arabians brought thither Lambs, Muttons, and Goats. The Sabeans brought thither their exquisite Spices and Apothecary-stuff, with Gold and precious Stones. Now by fraud and deceit they grew exceeding rich and wealthy, which in the close issued in their total ruin, according to that of the Prophet, Zacha. 9 3, 4. And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets. Behold, the Lord will cast her out, and he will smite her power in the sea, and she shall be devoured with fire. The Tyri●ns did hold themselves invincible, because of their si●uation, being round about environed by the Sea; but yet the Prophet tells them, that though they were compassed about with deep waters, yet they should be destroyed by fire, which was executed by Alexander the Great, as Historians testify. 'Tis not the Curtius, lib. 4. & Diod. Siculus, lib. 17. strength, nor riches, nor situation, nor trade, nor honour, nor fame, nor antiquity of a City that can preserve it, when God beforehand has by fire determined the destruction of it. Tyrus was a City of the greatest Merchandising, 'twas a Ezek. 27. Isa. 23. 5, 6, 7, 8, 9 City of mighty Trade, they were set upon heaping up of riches by hook or by crook: So riches came in, though it ●ere at the door of oppression, violence, or injustice, all was well. The Traffic of Tyrus was great, and the sins that attended that Traffic were very great, and for these God sent a devouring fire amongst them, which destroyed their Palaces and Treasuries, and reduced their glorious City to ashes. By the iniquity of their Traffic they had built Palaces and stately Houses, and filled their Shops, and Warehouses, and Cellars with rich and choice Commodities; but when God brought Nabuchadnezzar upon them, what the Chaldeans could not destroy by the Sword, they consumed by fire, turning all their glorious Palaces, and stately Buildings, and costly Shops and Warehouses into ashes, as Historians testify: So Ninive for greatness, riches, and antiquity, was one of the noblest Cities in the world, 'twas the Capital and chief City of the Assyrian Empire: and though God upon their repentance Jonah 3. & humiliation did spare them for a time; yet afterwards she returning to her old trade of robberies, covetousness, extortions, fraud, deceitful deal, etc. God delivered her up as a prey into the hands of many of her enemies, who wonderfully spoiled and pillaged her; and at last God gave her into the hands of the Medes, who brought her to a final and irrecoverable desolation, according to the Prophecy of the Prophet Nahum, Nahum 2. 10. She is empty, and void, ●nd waste, and the heart melteth, and the knees smite together, ●nd much pain is in all loins, and the faces of them all gather blackness (that is, such blackness as is on the sides of a pot.) Verse 13 Behold, I am against thee, saith the Lord of Hosts, See also Chap. 3. 12, 13-15. and I will burn her chariots in the smoke. The like Judgement fell upon Sidon, and upon that rich and renowned City of Sabel. Corinth, which through the commodiousness of the Haven, was the most frequented place in the world for the Intercourse Thucyd. of Merchants out of Asia and Europe, and great and many were their sins about their Trade and Traffic; and for these she was finally destroyed, and turned into cinders and ashes by the Romans. So Bribery is a sin that brings desolating and destroying Judgements both upon Persons and Places. Amos 5. 10, 11. For as much therefore as your treading is upon the poor, and ye take from him burdens of wheat; ye have built houses of hewn stones, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them; for I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. Bribery is one of those mighty sins, or one of those bony or big-boned sins, as the Hebrew hath it; for which God threatens to turn them out of house and home. Bribery is a bony sin, a huge sin, a heinous sin, a monstrous sin, a sin that is capable of all manner of aggravations; and therefore the Lord punisheth it with desolating Judgements. Job 15. 34. And fire shall consume the tabernacles of bribery (or the receivers of gifts, as both the Hebrew and the Septuagint may be read.) When wicked men build their houses, their Tabernacles by pilling and polling, by bribery, cheating, defrauding, or overreaching others, 'tis a righteous thing with God to set their houses on fire about their ears. Thus Dioclesian had his house wholly consumed by Lightning and a flame of fire that fell from Heaven upon it, as Eusebius tells De vita Constant. lib. 5. us. Upon such a generation of men as build their houses by bribery, or oppression, or deceit, etc. God many times makes good that word, Job 18. 15. Brimstone shall be scattered upon his habitation; and that word, Micha. 3. 11, 12. The Heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money. Therefore shall Zion for your sake be ploughed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. Bribery and Covetousness had overrun all sorts of such as were in Power and Authority, whether Civil or Ecclesiastical, and for this Zion must be ploughed as a field, and Jerusalem become heaps, and the Mountain of the House as the high places of the Forest. By these exquisite terms the total and dismal desolation and destruction of Zion, Jerusalem, and the Temple, that famous House that was once worthily reckoned one of the seven Wonders of the World, is set forth unto us. That Jerusalem, that God's Jer. 7. 4, 5. House, and Temple wherein they so much trusted and gloried, should become as a mountainous Forest and Wilderness, was incredible to them; as the jumbling of Heaven and Earth together; or the dethroning of God, by taking the Crown from his Head, and thrusting of him from his Chair of State; and yet all this was made good according to that dreadful Prophecy of Christ: There shall not be left one stone Luke 19 43, 44. upon another. These are the sad effects of Bribery, Covetousness, etc. So Prov. 29. 4. The King by judgement establisheth the Land; but he that receiveth gifts (or bribes) overthrows it. Ah, London! London! were there none within nor without Prov. 17. 23. Psal. 26. 10. thy Walls, that did take a gift out of the bosom, to pervert the ways of Judgement? were there none whose right hands were full of bribes? were there none like samuel's 1 Sam. 8. 3. Sons, who turned aside after lucre, and took bribes, and perverted Judgement in the midst of thee? were here no Rulers Hos. 4. 18. nor others within nor without thy Walls, that did love to say with shame, Give ye? or that asked for a reward? or Micha. 7. 3. that with Gehazi, run after rewards? or that were not ready to transgress for a piece of bread? or that were not like the Prov. 28. 21. Ho●sleeches daughter, still crying out, give, give? Themistocles Prov. 30. 15. caused a brand of infamy to be set upon Athmius his children, and all his posterity after him, because he brought gold from the King of Persia to corrupt, bribe, and win the Grecians. If all that were within and without the Walls of London, that received bribes, and run after rewards, had a brand of infamy set upon them, I am apt to think many of them would be ashamed to walk the streets, who have once carried it with a very high hand. Ah, London! London! were there none within nor without Hos. 12. 7. Amos 8. 5. Deut. 25. 13. thy Walls, that had the balance of deceit in their hands, and that loved to oppress; falsifying the balances by deceit, and that had in their bags divers weights, that did sell by one measure, and buy by another, that had wicked balances, Micha. 6. 11. and the bag of deceitful weights in their hands, their Houses, their Shops, their Warehouses? Well, suppose there were many such within and without the Walls of London, what of that? why, then I would say, First, Such run counter-cross to divine Commands, Levit. 19 35, 36. Ye shall do no unrighteousness in judgement, in meteyard, in weight, or in measure. Just balances, just weights, a Levit. 19 13. Mark 10. 19 1 Cor. 7. 5. just Ephah, and a just hin shall ye have. Ezek. 45. 10. Ye shall have just balances, and a just Ephah, and a just bath. Deut. 25. 13, 14, 15. Thou shalt not have in thy bag divers weights, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee. We have a common Saying, Weight and measure is Heaven's treasure. But, Secondly, Such persons and such practices are an abomination to the Lord, Deut. 25. 16. For all that do such things, and all that do unrighteousness, are an abomination unto the Lord thy God. Prov. 11. 1. A false balance is abomination to the Lord. Prov. 20. 10. Divers weights and divers measures, both of them are alike abomination to the Lord, and a false balance is not good. Now mark, the very weights and measures are an abomination to the Lord, how much more the men that make use of them? But, Thirdly, Such act counter-cross to God's delight, Prov. 11. 1. A just weight is his delight. Prov. 16. 11. A just weight and balance are the Lords. They are commanded by the Lord, and commended by the Lord, and they are the delight of the Lord. But, Fourthly, Such act counter-cross to his Nature, which is holy, just, and righteous, and to all his administrations, Ezek. 18. and Chap. 33. 17. 20. 29. which are full of righteousness, justice, and equity. But, Fifthly, Such act counter-cross to the very Light and Law of Nature, by not dealing by others, as they wou●d have Math. 7. 12. others deal by them. They are the very botches of the Land, and enemies to all Civil Society. But, Sixthly, Such stir up the anger and indignation of God against themselves, Ezek. 22. 13. Behold, therefore I have smitten mine hand at thy dishonest gain which thou hast made, or at thy covetousness (as some render the Hebrew word) or at thy money gotten by fraud and force, and overreaching and cheating of others (as others render it.) God is here said to smite his hands at their dishonest gain, to note the greatness of his anger, wrath, and indignation against them; and his readiness and resolvedness to take vengeance on them, by animating, instigating, encouraging, and stirring up the Chaldeans to destroy their persons by the Sword, and to consume their riches and houses by fire, Chap 21. 17. God has no hand to smite; but this is spoken after the manner of men, who oftentimes express the greatness of their wrath and rage by smiting their hands one against another. God to show the greatness of his spleen and rage (in a holy sense) against them for their dishonest gain, expresses it by the smiting of his hands. 1 Thes. 4. 6. That no man go beyond or defrand his brother in any matter, because th●t the Lord is the avenger of all such; first or last vengeance will reach them, who make it their business, their trade to ov●r-reach others. But, Seventhly, Such act counter-cross to the Examples of the most eminent Saint●. To the Example of Moses, Numb. 16. 15 I have not tak●n an ass from them, neither have I hurt one of them. Of Samuel, 1 Sam. 12. 3, 4, 5. Of Zacharias and Elizabeth, Luke 1. 5, 6. Of Paul, Acts 24 16. yea, to the Examples of all the Apostles (Judas excepted) 2 Cor. 1. 12. Chap. 7. 2. Receive us, we have wronged no man, we have corrupted no man, we have defrauded not man. But, Eighthly and lastly, Such act counter-cross to their own everlasting happiness and blessedness, 1 Cor. 6. 8, 9 Nay, you do wrong and defraud, and that your brethren: Know ye not, that the unrighteous shall not inherit the Kingdom of Heaven? Unrighteous persons may hear much of Heaven▪ and talk much of Heaven, and set their faces towards Heaven▪ but they shall never inherit the Kingdom of Heaven. God himself has locked fast the gate of blessedness against the unrighteous; and therefore all the world shall never be able to open it. Heaven would be no Heaven, but a Hell, if the unrighteous should inhabit there. To sum up all; If such persons run counter-cross to God's commands, if their persons and practices are an abomination to the Lord, if they act counter-cross to God's delight and to his Nature; yea, to the very Light and Law of Nature, to the best Examples, and to their own happiness and blessedness, is it any wonder then to see divine Justice set such men's houses on fire about their ears, and to see the flames consume such Estates as were got either by fraud or force, by craft or cruelty, etc. Now the gaining of the things of this world by hook o● by crook, or by such wicked courses and cursed practices tha● we have been discoursing on, I cannot charge upon the people of God, that did truly fear him, whose habitations were o●ce within or without the Walls of London, because such practices would neither stand with Grace, nor with the Honour of God, nor with the Credit of Religion, nor with the Law of God, nor with the Law of Nature, nor with the Peace of a Saints Soul. Besides, 'tis very observable to me, that those that have the balances of deceit in their hand, are called Caananites in that 12. of Hos. 7. He is a merchant, th● balances of deceit are in his hand, he loveth to oppress, He● He is Canaan, that is, a mere natural man, that hath no common honesty in him, a money-merchant, one that cares no● how he comes by it, so he may have it; one that counts all good fish that comes to his net, though it be through cunning contrivances or violent practices. But, Fourthly, Desperate incorrigibleness and unreformedness under wasting and destroying Judgements, brings the desolating Judgement of Fire upon a people, Isa. 42. 24, 25. Who Levit. 26. Deut. 28. Turn to that Jer. 30. 23, 24. gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned? For they would not walk in his ways, neither were they obedient unto his Law. Therefore he hath poured upon him the fury of his anger, and the strength of battle, and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. Levit. 26. 27, 28. 31, 32, 33. And if ye will not for all this hearken unto me, but walk contrary unto me, then will I walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And I will make your City's waste, and bring your Sanctuaries unto desolations. And I will bring the Land into desolation, and your enemies which dwell therein, shall be astonished at it. And I will scatter you among the Hea then, and will draw out a sword after you; and your Land shall be desolate, and your City's waste. Isa. 1. 5. 7, 8. Why should you be stricken any more? ye will revolt more and more; the whole head is sick, and the whole heart faint; your Country is desolate, your Cities are burnt with fire: your Land-strangers devour it in your presence, and it is desolate; as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged City. Amos 4. 6, 7, 8, 9, 10, 11. And I also have given you cleanness of teeth in all your Cities, and want of bread in all your places; yet have ye not returned unto me, saith the Lord. And also I have withholden the rain from you, when there were yet three months to the harvest, and I caused it to rain upon one City, and caused it not to rain upon another City, one piece was reigned upon, and the piece whereupon it reigned not withered. So two or three Cities wandered unto one City to drink water, but they were not satisfied; yet have ye not returned unto me, saith the Lord. I have smitten you with blasting and mildew, when your gardens, and your vineyards, and your figtrees, and your olive-trees increased, the palmer-worm devoured them: yet have ye not returned unto me, saith the Lord. I have sent among you the pestilence after the manner of Egypt; your young men have I slain with the sword, and have taken away your horses, and I have made the stink of your camps to come up unto your nostils: yet have ye not returned unto me, saith the Lord. I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the Lord. By all these Scriptures 'tis most evident, that desperate incorrigibleness and unreformedness under wasting and destroying Judgements, brings the fiery Dispensations of God upon a people. Ah, London! London! how long has the Lord been striving with thee by his Spirit, by his Word, by his Messengers, by his Mercies, and by lesser Judgements, and yet thou hast been incorrigible, incurable, and irrecoverable under all? God looked that the Agues, Fevers, small Pox, strange Sicknesses, want of Trade, & Poverty that was coming on like an armed man upon thee, with all the lesser Fires that have been kindled in the midst of thee, should have awakened thee to repentance; and yet under all, how proud, how stout, how hard, how obdurate hast thou been? God looked that the bloody Sword that the Nations round hath drawn against thee, should have humbled thee, and brought thee to his foot; and yet thou hast rejected the remedy of thy recovery. God looked that the raging devouring Pestilence that in 1665. destroyed so many ten thousands of thy Inhabitants, should have astonished thee, and have been as a Prodigy unto thee, to have affrighted thee out of thy sins, and to have turned thee to the most High: But yet after so stupendious and amazing Judgements, thou wast hardened in thy sins, and refusest to return. By all these divers kinds of Judgements, how little did God prevail with thy Magistracy, Ministry, or Commonalty to break off their sins, to repent, and to abhor themselves in dust and ashes? Hath not God spent all his Rods in vain upon thee? were not all sorts of men generally seven times worse after those wasting Judgements than they Jer. 24. 2, 3. were before? and therefore thou hast cause to fear that this is that which hath kindled such a devouring Fire in the midst of thee, and that hath turned thy glory into shame, thy Riches, Palaces, and stately Houses into ashes. When after the raging Pestilence men returned to the City, and to their Estates, and Trades, etc. they returned also to their old sins, and as many followed the world more greedily than ever; so many followed their lusts, their sinful courses more violently than ever: and this has ushered in thy desolation, O London. The Physician when he findeth that the potion which he hath given his Patient will not work, he seconds it with one more violent: and thus doth the Chirurgeon too; if a gentle plaster will not serve, than he applies that which is more corroding; and to prevent a gangrene, he makes use of his cauterizing knife, and takes off the joint or member that is so ill affected: So doth the great God; when men are not bettered by lesser Judgements, he sends greater Judgements upon them. God was first as a moth to Ephraim, Hos. 5. 12. 14. which consumed him by little and little; but when that would not better him, and reform him, than the Lord comes as a Lion upon him, and tore him all to pieces. If the dross of men's sins will not come off, he will throw them into the melting-pot again and again, he will crush them harder and harder in the press of his Judgements, and lay on such Irons as shall enter more deep into their Souls. If he strike, and they grieve not; if he strikes again, and they tremble not; if he wounds, and they return not, then 'tis a righteous ●hing with God to turn men out of house and home, and to ●urn up their comforts round about them. Now this has been thy case, O London, and therefore God has laid thee desolate in the eyes of the Nations. Now this desperate incorrigibleness and unreformedness under wasting and destroying Judgements, I cannot groundedly fix upon those who did truly fear the Lord within and without the Walls of London, because they made it their business (according to the different measures of grace they had ●eceived) to mourn under wasting Judgements, and to lament a●ter the Lord under wasting Judgements, and to be bettered and reform under wasting Judgements, and no● only ●o understand, but also to obey the voice of the Rod. Thei●●arnest prayers, strong cries, bitter tears, sad sigh●, and heavy groans under wasting Judgements, may sufficiently evidence that they were not incorrigible under wasting Judgements. But, Fifthly, Insolent and cruel oppressing of the Poor, is a sin that brings desolating and destroying Judgements upon a people. God sent ten wasting Judgements one after another upon Pharaoh his People and Land, to revenge the cruel oppression Exod. 3. 9 of his poor people, Prov. 22. 22, 23. Rob not the poor because he is poor, neither oppress the afflicted in the gate. For the Lord will plead their cause. To rob and oppress the rich is a great sin; but to rob and oppress the poor is a greater; but to rob and oppress the poor, because he is poor, and wants money to buy justice, is the top of all inhumanity and impiety: To oppress any one is a sin; but to oppress the oppressed, is the height of sin. Poverty, and want, and misery should be motives to pity; but oppressors make them the whetstones of their cruelty and severity, and therefore the Lord will plead the cause of his poor oppressed people against their oppressors without fee or fear; yea, he will plead their cause with pestilence, blood, and fire. Gog was a great oppressor of the poor, Ezek. 38. 8, 9, 10, 11, 12. 13, 14. And God pleads against him with pestilence, blood, and fire. Verse 22 And I will plead against him with pestilence and with blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone. Such as oppress a Mich. 2. 1, 2. man and his house, even a man and his heritage, they take the surest & the readiest way to bring ruin upon their own houses. Isa. 5. 8. woe unto them that join house to house, and field to field, till there be no place, that they may be placed alone in the midst of the earth. ●ut mark what follows, verse 9 In mine ears, said the Lord of Hosts, of a truth many houses shall be desolate, even great and fair, without inhabitants, of a truth many houses shall be desolate. This is an Emphatical form of swearing, 'tis as if the Lord had said, Let me not live, or let me never be owned or accounted a God, or let me never be looked upon as a God of truth, a God of my word; let me never be believed nor trusted more for a God, if I do not lay desolate the houses of oppressors, the great houses of oppressors, the fair houses of oppressors; yea, the multitude and variety of the houses of oppressors. So Amos 3. 9, 10, 11. Publish in the palaces at Ashdod, and in the palaces ●n the Land of Egypt, and say, Assemble yourselves upon the mountains of Samaria: and behold the great tumults in the midst thereof, and the oppressed (or oppressions) in the midst thereof. For they know not to do right, saith the Lord, who store up violence and robbery in their palaces. Therefore, thus saith the Lord God, an adversary there shall be, even round about the Land, and he shall bring down thy strength from thee, ●nd thy palaces shall be spoiled. Now mark the 15. verse, And I will smite the winter-house, with the summer-house, and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord. In their Palaces, and in their Winter and Summer-houses they stored up all the riches, preys and spoils that they had got by oppression. But God tells them, that their Palaces should be spoiled, and that he would smite the Winter-house upon the Summer-house (so the Hebrew runs) God was resolved that he would dash one house against the other, and lay them all on heaps. Though their Palaces and houses were never so rich, and strong, and stately, and pompous, and glorious, and decked, and adorned, and enameled, and chequered; yet they should all down together. So Zach. 7. 10, 11. 14. Oppress not the widow nor the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in your heart. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Well now, mark what follows, verse 14. But I scattered them with a whirlwind among all the nations whom they knew not: thus the land was desolate after them, that no man passed thorough, nor returned; for they laid the pleasant land (or as the Hebrew has it, the second Land of desire) desolate▪ Palestine was a very pleasant Land, aLand which flowed with milk and honey, a Land which was the glory of all Lands; God had made it as his Paradise, and enriched it with all plenty and pleasure, and above all with his presence and residence in his City and Temple; but they by oppressing the poor, the widow, and the fatherless, laid all desolate, Jer. 12. 12. O house of David, thus saith the Lord, execute judgement in the morning, and deliver him that is spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench it. Oppression lays a people open to God's fury, it provokes the Lord to turn their all into unquenchable flames. Psal. 12. 5. For the oppression of the poor, for the sighing of the needy: now will I arise (saith the Lord) I will set him in safety from him that passeth at him. Upon these words, Chrysostom saith; Timete quicunque pauperem Chrys. in Psal. 12. injuriâ afficitis: habetis vos potentiam & opes, & judicum benevolentiam; sed habent illi arma omnium validissima, luctus & ejulatus, quae à coelis auxilium attrahunt. Haec arma domus effodiunt, fundamenta evertunt, haec integras nationes submergunt: Fear ye, whosoever ye be, that do wrong the poor, you have power and wealth, and the favour of the Judges; but they have the strongest weapons of all, sigh and groan, which fetch help from Heaven for them. These weapons dig down houses, throw up foundations, overthrow whole Nations. Thus you see by all these clear Scriptures, that oppression is a sin that brings wasting and destroying Judgements upon a people. Ah, London! London! was there no oppression and cruelty to be found within and without thy Walls? Eccle. 4. 1. So I returned, and considered all the oppressions that are done under the Sun, and behold, the tears of such as were oppressed, and they had no comforter: and on the side of their oppressors there was power; but they had no comforter. And behold the tears of such as were oppressed. The original word signifies lachrymam, non lachrymas, a tear, not tears; as if the oppressed had wept so long, and wept so much, that they could weep no longer, nor weep no more, having but only one tear left them. Were there not, O London! many of thy poor oppressed Inhabitants that wept so long, that they could weep no longer; and that wept so much, that they had but one tear left? O the cries and tears of the oppressed within and without thy Walls, did so pierce God's ears, and so work upon his heart, that at last he comes down in flames of fire to revenge the oppressed. Were there no rich Citizens that did wrack their Tenants, and grind the faces of the poor, that took an advantage from their necessities to beat down the price of their Commodities, that so they might raise Were there none within nor without thy Walls, O London! that used his neighbour without wages, and gave him no reward for his work, that kept back the hire of the labourer, and that were the poor labourer's purse-bearers, and Cofferers, whether they would or no, that fleeced the poor to feather their own nests? Deut. 24. 14, 15. Exod. 22. 22, 23. Zeph. 3. 3. themselves on the poors ruin? Were there no false weights, false wares, false lights, false measures to be found within and without thy Walls, by which the poor has been cheated, cozened, and oppressed? O how did the rich work upon the necessities of the poor, bringing them to such under-prizes, as hath undone both them and their making good that word, Amos 8 4. They swallow up the needy, and make the poor of the land to fail. O the heavy burdens that have been laid upon the poor by their Egyptian Taskmasters! what overreaching of the poor, and what over-rating of the poor have been within and without thy Walls, O London! Thy poor, O London! did rise early, and go to bed late; they did far hard, and lie hard, and work hard; and yet by reason of the cruelty, oppression, and unmercifulness of many of thy wealthy Citizens, they were hardly able to make any convenient supplies for themselves and their families. Oppression turns Princes into roaring Lions, and Judges into evening Wolves: 'tis an unnatural sin, 'tis a sin against the light of Nature. No creatures do oppress them of their own kind. Look upon the Birds of prey, as upon Eagles, Vultures, Hawks, and you shall never find them preying upon their own kind. Look upon the wild Beasts of the Forest, as upon the Lion, the Tiger, the Wolf, the Bear, etc. and you shall find them favourable to them of their o●n kind; and yet men unnaturally pray upon one another, like the fish in the Sea, the great swallowing up the small. 'Tis a sin against that great and common Rule of Equity, Math. 7. 12. All things whatsoever ye would that men should do unto you, do ye even so to them. Now no man in his wits would have another to wrong and oppress him in his Estate, Name, or Conscience; and therefore he should not wrong or oppress others in their Estates, Names, or Consciences: and therefore no wonder, if God punishes this sin with flames of fire. 'Tis thy oppressors, O London! that has turned thy glory into ashes. Now this insolent oppressing of the poor, is a sin that I cannot make good against the people of God, that did truly fear him in that great City. 'Tis a sin they have often be wailed and lamented before the Lord in their solemn Addresses to God. Where this sin is rampant, where it rules as a Prince upon the Throne, 'tis a clear evidence that th● fear of the Lord is not in such men's hearts, Levit. 25. 17. Ye shall not oppress one another, but thou shalt fear thy God. Now this lies fair in the words, viz. That such as do oppress others, they do not fear God: and such as do fear God▪ they will not oppress others. Amaleck was a great Oppressor of the poor people of God, and the Holy Ghost hath se● Deut. 25. 18. Oppressors are persons destitute of the fear of God, and the want of the fear of the Lord is the spring and fountain of the worst of sins, and that against which the Lord will come near in Judgement. Mala. 3. 5. this black brand of infamy upon him, that he feared no● God. Had Amaleck feared the Lord, he would have been so far from oppressing the poor people of God, that he would have comforted them, and succoured them, and relieved them in the midst of their necessities, miseries, and distresses. The Jews oppressing one another, is attributed to their not fearing of God, Nehem. 5. 9 Oppression is so crying a sin against the Law of God, the Law of Grace, the Law of Nature, and the Law of Nations; that certainly it cannot be justly charged upon such, as have set up God in their hearts as the great Object of their fear. The word for oppression in the Hebrew is Mispach, which signifies a Scab, a Wound, a Leprosy. Now oppression is such a scab, a wound, a leprosy, as is not to be found upon those that have fellowship with the Father and the Son. Oppressors may boast of their profession, and call themselves Saints or the people of God; but God accounts them worse than Scythians, witness those dreadful woes that God has denounced against them in the blessed Scriptures, Zeph. 3. 1. woe to the oppressing City, Jer. 22. 13 woe unto him that buildeth his house by unrighteousness, and his chambers by wrong: that useth his neighbour's service without wages, and giveth him not for his work. Isa. 10. 13. woe unto them that decree unrighteous decrees. To turn aside the needy from judgement, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless. And what will ye do in the day of visitation, and in the desolation which shall come from far, to whom will ye flee for help? and where will ye leave your glory? Mich. 2▪ 1, 2. woe to them that devise iniquity, and work evil upon their beds: when the morning is light they practise it, because it is in the power of their hand. And they covet fields, and take them by violence: and houses, and take them away: so they oppress a man and his house, even a man and his heritage. Now by all these dreadful woes 'tis further evident, that this horrid sin of insolent oppression cannot be charged upon the Called and Chosen of God; for where do you find in all the Scriptures the Vessels of Glory under those woes that are denounced against the ungodly? But, Sixthly, Rejecting the Gospel, contemning the Gospel, and slighting the free and gracious offers of Christ in the Gospel, brings the fiery Dispensation upon a people, and causes the Lord to lay their Cities desolate. Math. 22. 2, 3, 4, 5, 6, 7. The kingdom of heaven is like unto a certain King, which made a marriage for his Son. And he sent forth his servants to call them that were bidden to the wedding: and they would not come. Again he sent forth other servants, saying, tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made slight of it, ●nd went their ways, one to his farm, another to his merchandise. And the remnant took his servants, and entreated them spitefully, and slew them. But when the King heard thereof, he was wroth: and sent forth his armies, and destroyed those murderer's, and burnt up their City. In this Parable the Vocation of the Gentiles, and the Rejection of the Jews, is set for●h. The Calvin, Chrysostom. Isa. 25. 8, 9 Prov 9 1, 2, 3, 4, 5, 6. Isa. 55. 1, 2, 3. Jews have the honour to be first called to the Marriage-feast; they are invited by the Prophets, and afterwards by the Apostles to partake of Christ and of all his royal Benefits and Favours which are displayed in the Gospel. God the Father was very willing and desirous to make up a match between Christ and the Jews, and between Christ and the Gentiles: and he is here called a King, to declare his divine Majesty, and to set forth the stateliness and magnificence of the Feast. Marriage-feasts that are usually made by Kings, are full of joy, and full of state, full of splendour and glory; who can sum up the variety of dishes and dainties that then the Guests are feasted with? The variety of the glorious excellencies, favours, and mercies of Christ that are discovered and tendered by God in Gospel-offers, in Gospel-ordinances, is the Wedding-feast to which all sorts of sinners are invited; but here you see they slight, and scorn, and contemn both Master of the feast, and the matter of the feast, and all those servants that were sent to invite them to the feast; and hereupon the King was wroth, and sent forth his armies (the Romans, as most Interpreters do agree) and destroyed those murderers, and burnt up their City. About forty years after the death of Christ, the Lord to revenge the blood of his Son, the blood of his servants, and the contempt of his Gospel upon the Jews, brought his Armies, the Romans, against Jerusalem, who by fire demolished their Temple and City, and by sword and famine destroyed eleven millions of men, women, and children; and those that escaped fire, Josephus de bell Judaic. lib. 7. sword, and famine, were sold for slaves, and scattered among all the Nations. Christ and the way of Salvation by him, is the subject matter of the Gospel: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendered Gospel, signifies glad Tidings, good News; and certainly Salvation by Christ is the best news, 'tis the greatest and the gladest tidings that ever was brought to sinners ears. What the Psalmist had long before said of the City of God, Glorious things are spoken of thee, that I may Psal. 87. 3. truly say of the blessed Gospel, Glorious things are spoken of thee, O thou Gospel of God. The Gospel is called the glorious Gospel of the blessed God. The Gospel is a glorious 1 Tim. 1. 11. Gospel in respect of the Author of it, and in respect of the Penmen of it, and in respect of the glorious discoveries that it makes of God, of Christ, of the Spirit, of Heaven, and in respect of its glorious effects, in turning of poor sinners from darkness to light, and from the power of Satan unto Acts 26. 18. God, that they may receive forgiveness of sins, and inheritance among them which are sanctified. Certainly solomon's natural History, in which he treated of a●l Trees, from the Cedar to the Hyssop, of all Beasts, Fowls, and creeping 1 Kings 4. 33. Some are of opinion that it was burnt by the Chaldees, together with the Temple: others think that it was abolished by Ezekiah, because the people idolised it, as they did the Brazen Serpent. things, was a very rare and incomparable piece in its kind; yet one leaf, yea, one line of the Gospel is infinitely more worth, and of greater importance to us, than all that large Volume would have been. For what is the knowledge of Trees, and Birds, and Beasts, and Worms, and Fishes to the knowledge of God in Christ, to the knowledge of the great things of Eternity, to the knowledge of a man's sinful estate by Nature, or to the knowledge of his happy estate by Grace? doubtless to a Soul that hath tasted that the Lord is gracious, there is no Book to this of the Bible, Acts 19 19 When the Lord had made it the day of his glorious Power to their Conviction, Conversion, and Salvation, they burned their costly Books of curious Arts. And no wonder; for they had found the power and the sweet of a better Book, even of God's Book upon their hearts. Luther speaking of the Gospel, saith, That the shortest line, and the least letter thereof, is more worth than all Heaven and Earth: he tasted so much of the sweetness of the Gospel, and saw so much of the glory and excellency of the Gospel, that he would often say to his friends, that he would not take all the world for one leaf of the Bible. Rab. Chiia (in the Jerusalem Talmud) saith, that in his account all the world is not of equal value with one word out of the Law. Israel had three Crowns (as the Talmud observes) 1. of the King, 2. of the Priest, 3. of the Law; but the Crown of the Law was counted by them the chiefest of the three: then what is the Crown of the Gospel to all those upon whom the Gospel is come in power? 1 Thes. 1. 5, 6, 7. How divinely did that Poet speak, who said, He could read God in every leaf on the Tree, and that he found hi● Name written on every green herb; and shall not we read God, and Christ, and Grace, and Mercy in every leaf, yea, in every line of the Gospel? The Bible, saith Luther, is the only Luther come. in Gen. cap. 19 Book, all the books in the world are but waste paper to it: so highly did he prise it, and so dearly did he love it. Contempt of the Gospel is a great indignity cast upon the great God, and a great indignity cast upon Jesus Christ; for though the Law was delivered by Moses, yet the Gospel was delivered by Jesus Christ. And if they escaped not who despised Heb. 2. 3. Chap. 10. 28, 29. him that spoke from earth, of how much sorer punishment are they worthy that contemn him that speaks from Heaven? If the Book of the Law happen to fall upon the ground, the Jews custom is presently to proclaim a Fast. O Sirs! what cause then have we to fast and mourn when we see the glorious Gospel of God fallen to the ground, scorned, despised, contemned, and trampled upon by all sorts of sinners? Contempt of the Gospel is a sin of the greatest ingratitude. In the Gospel God offers himself, his Son, his Spirit, Hierom reports of Vzzah, that his shoulder was shrunk up and withered; he carted the Ark when he should have carried it on his shoulder: therefore that part was branded for it. his Grace, his Kingdom, and all the Glory of another World. Now for men to despise and contemn these offers, is the highest ingratitude and unthankfulness imaginable; and therefore no wonder, if God burn such men up, and turn them out of house and home: Such justly deserve the worst of Judgements, who despise the best of mercies. The strongest and the sweetest wine always makes the sharpest vinegar; the freest, the richest, and the choicest offers of mercy, if slighted and contemned, turn into the greatest fury and severity. Divine wrath smokes and burns against none so fiercely, as it doth against those who are despisers of Gospel-mercies. When gold is offered, men care not how great or how base he is that offers it: neither is it material by whom the Gospel is brought unto us, whether it be brought unto us by Isaiah, as some think, a Prophet of the blood Royal, or by Amos from amongst the Herdsmen of Tekoa. Let the hand be more noble or more mean that brings it, if it be slighted and contemned, provoked Justice will revenge it. Such as slight the Gospel, and contemn the Gospel, they sin with a high hand against the remedy, against the means of their recovery. This is the condemnation, this is that Joh. 3. 19 desperate sin that hastens Judgements upon Cities and Countries, as Jury, Asia, Bohemia, and other parts of the world have sadly experienced. He that hath eat poison, and shall despise the means of his recovery, must certainly die for it. He who when he hath committed Treason against his Prince, shall not only refuse, but scorn and flight his Prince's favour and pardon, and fling it from him with disdain, is assuredly past all help and hope. Sins against the Gospel are sins of a greater size, of a louder cry, and of a deeper dye, than sins against the Law are, and accordingly God suits his Judgements. Where the Gospel shines in power, it will either mend a people, or mar a people: it will either better them, or worsen them; it will either fit them for the greatest good, or it will bring upon them the greatest evils: Where it doth not reform, there it will destroy. And this London hath found by woeful experience. Slighting and contemning of the offers of grace in the Gospel, is a sin that is not chargeable upon the greatest part of the world, who lieth in wickedness, and who sit in darkness, and in the region and shadow of death; yea, 1 Joh. 5. 19 Math. 4. 16. 'tis a sin that is not chargeable upon the Devils themselves, and therefore the more severely will God deal with those that are guilty of it. The Gospel hath for above this hundred years shined forth out of the dark and thick clouds of Popery and Antichristianism which had overspread the Nation. And in no part of the Land hath the Gospel been preached with more clearness, spiritualness, life, power, and purity then in London. And Oh that I had not cause to say, that there was no part of the Nation where the Gospel was more undervalved, slighted, and contemned by many then in London! For, First, Where the faithful and painful Ministers of the Gospel are slighted and contemned as Ministers of the Gospel, there the Gospel is slighted and contemned. Now were Math. 23. 37. Luke 10. 16. there none within nor without thy Walls, O London! that did slight, scorn, reproach, and contemn the Ambassadors of Christ, who were faithful to their Light, their Lord, their Consciences, and the Souls of their Hearers? But, Secondly, Where the Ministrations of the Gospel, where the Ordinances of the Gospel are slighted and contemned, there the Gospel is slighted and contemned; yea, where any one Ordinance of the Gospel is slighted and contemned, there the Gospel is slighted and contemned. Where Baptism is slighted and contemned, there the Gospel is slighted and contemned. Where the Lords Supper is slighted and contemned, there the Gospel is slighted and contemned; where the offers A man upon whom the Gospel hath wrought savingly, he will, 1. prize all the Ordinances, 2. practice all the Ordinances, 3. praise the Lord for all the Ordinances. Luke 1. 5, 6. 2 Sam 19 35. of the Gospel are slighted and contemned, there ●e Gospel is slighted and contemned; where the commands of the Gospel are slighted and contemned, there the Gospel is slighted and contemned; where the threaten of the Gospel are slighted and contemned, there the Gospel is slighted and contemned; where the promises of the Gospel are slighted and contemned, there the Gospel is slighted and contemned; and where the comforts of the Gospel are slighted and contemned, there the Gospel is slighted and contemned. Now were there none within nor without thy Walls, O London, that did slight and contemn the Ministrations of the Gospel, the Ordinances of the Gospel? When old Barzillai had lost his taste and hearing, he cared not for David's Feasts and Music. There were many within and without the Walls of London that had lost their spiritual taste and hearing, and so cared not for Gospel-ministrations, for Gospel-ordinances. There were many, who under a pretence of living above Ordinances, lived below Ordinances, and made light of Ordinances; yea, who scorned, vilified, and contemned the precious Ordinances of Christ. Thou art to them as a lovely song, Ezek. 33. 31, 32. saith the Prophet: in the Hebrew it runs thus, Thou art to them as one that breaks jests. The Solemnity and Majesty of the Word was but as a dry jest unto them; Ordinances were but as dry jests to many within and without the Walls of London, and therefore no wonder if God hath been in such good earnest with them who have made but a jest of those precious Ordinances, that are more worth than Heaven and Earth. Many came to the Ordinances too much like the Egyptian Dog, which laps a little as he runs by the side of Nilus, but stays not to drink. But, Thirdly, Such as are weary of the Gospel, such slight the Gospel, such contemn the Gospel. Never were the Israelites more weary of Manna, than many within and without the Numb. 11. 6. Amos 8. 5. Walls of London were weary of the plain and powerful preaching of the Gospel. We were better have a biting Gospel then a toothless Mass, said blessed Bradford. But were there not some that had rather have a toothless Mass then a biting Gospel? Were there not many that were willing to let God go, and Gospel go, and Ordinances go, and all go, so they might be eased of their burdens and taxes, and greaten their relations, and have peace with all Nations, and enjoy a sweeping trade, and every one sit under his vine and under his figtree, eating the fat, and drinking the sweet, and enjoy liberty to dishonour the Lord, to gratify their lusts, to damn their own Souls, and to bring others under their feet, so weary were they of the blessed Gospel? Fourthly, Such as have but a low and mean opinion of the Gospel, such are slighters and contemners of the Gospel; such as prefer every toy, and trifle, and fashion, and sinful custom, 1 Cor. 1. 23. and base lust above the light of the Gospel, the power of the Gospel, the purity and simplicity of the Gospel, the holiness and sweetness of the Gospel, such are slighters and contemners of the Gospel. Though it be better to present truth in her native plainness, then to hang her ears with counterfeit Pearls; yet there were many that set a greater price upon the arts, the parts, the gifts, the studied notions and Seraphical expressions of their Ministers, than they did upon the Gospel itself: and what was this but to prefer the Handmaid before the Mistress, the Servant before his Lord, the flowers about the dish before the meat that was in the dish, the chaff before the Wheat, and Pebbles before the richest Pearls? The Gospel is the field, and Christ is the Treasure that is hid in that field; the Gospel is a Ring of gold, and Christ is the Pearl in that Ring of gold: and yet how many were there within and without the Walls of London, that put no considerable price or value upon the Gospel? But, Fifthly, Such as wilfully disobey the Gospel, and live and walk in ways quite cross and contrary to the Gospel, such are slighters and contemners of the Gospel, and accordingly the Lord will deal with them: Take one Text for all, 2. Thes. 1. 7, 8, 9 And to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. This is a more terrible Text against all such as are either ignorant of the Gospel, or that disobey the Gospel, than any is to be found in all the Old Testament. In the last day Christ will take vengeance in flaming fire on them that disobey his Gospel, and that walk contrary to the Rules of his Gospel; and therefore no wonder, if before that day he lays their habitations desolate by a flaming fire, whose lives give the lie to his glorious Gospel. These men above all others, expose the Gospel to the derision and contempt of the basest and vilest men. When some of the Heathens have looked upon the lose lives of Professors, they have said, Aut hoc non est Evangelium, aut hi non sunt Christiani, Either this is not the Gospel, in which there is so much goodness, or these are not Christians, in whom there is none at all. Did you never hear nor read of one, who eyeing the lose conversations of Professors, cried out, Sit anima mea cum Philosophis, Let my Soul be rather with the honest Philosophers (who were Heathen) then with these wicked lewd men that are called Christians? Now were there none within nor without the Walls of London that did wilfully disobey the Gospel, and that walked in ways quite cross and contrary to the Gospel? surely there were, and therefore at their doors we may safely lay the burning of London. But, Sixthly and lastly, Such as slighted, scorned, and contemned the faithful, sincere, serious, gracious, and conscientious Professors of the Gospel, such slighted, scorned, and contemned the Gospel itself. When the Jews were in prosperity, Joseph. Antiq. lib. 11. cap. 8 it was the manner of the Samaritans to repute themselves their nearest Cousins. When the Jews were in a thriving and flourishing condition, than the Samaritans could derive their Pedigree from Ephraim and Manasses, the Sons of Joseph: but when the Jews were in any great affliction, or under persecution, than they would deny all acquaintance with them, and all relation to them. When Profession was in fashion, and Religion was in credit, how many were there within and without the Walls of London, that did pretend to be kin, to be Cousins to the serious, conscientious, and sincere Professors of the Gospel, who since the day of their affliction, have not only denied all acquaintance with them, and renounced all relation to them, but also are turned slighters, scorners, and contemners of them? if these may not be reckoned among the slighters, scorners, and contemners of the Gospel, I do not know who may. To sum up all, I have showed you that slighting, scorning, and contemning of the Gospel, is a sin of that high nature, that it provokes ●he Lord to lay Cities desolate. I have showed you the greatness of that sin, and the persons that are guilty of it; so that now you may point with a finger to those persons that have laid London in ashes. But before I close up this Particular, give me leave to say, That this sin of slighting, scorning, and contemning of the Gospel, I dare not charge upon those that truly fear the Lord, and that have found the Gospel to be a Gospel of power upon their own Souls, turning them from darkness to light, and from the power of Satan to Jesus Christ. And I 1 Thes. 1. 5, 6, 7. Acts 26. 18. shall freely give you my Reasons, that you may be the better satisfied, that 'twas not so much their sins as your own, that has brought down that heavy Judgement of Fire upon the City, wherein once you and they had your respective habitations. My Reasons are these. First, Those that did truly fear the Lord, and that had experienced the power of the Gospel in a saving way upon their own Souls, they did frequently before the Lord bewail and mourn over (both together and apart) that heinous Ezek. 9 4. 6. sin of slighting, scorning, and contemning of the Gospel which many were guilty of, whose habitations were then some within, and others without the Walls of London. The Jews have a Law which enjoins them to take up any paper which they see lying on the ground, and the reason is, lest happily the Name of God be written in the paper, and ignorantly trodden under foot. Though Christians ought to be free from such superstitious curiosities; yet they ought to be very careful, that the least tittle of the Gospel, the least command of the Gospel be not trod under foot. Now the Saints who once lived within and without the Walls of London, who through grace have experienced the saving power of the Gospel upon their own Souls, how have they mourned and lamented to see that glorious Gospel of Christ trod under foot, which they have lain so near their hearts! and therefore I cannot fairly charge this sin upon them. But, Secondly, Slighting, scorning, and contemning of the Gospel, is a great step towards the sin against the holy Ghost, and a sin of so great a cry, and so deep a dye, that I cannot Heb. 2. 3. Chap. 10. 28, 29. at present find where 'tis in Scripture charged upon such as truly fear the Lord, and that have really experienced the power of the Gospel in a saving way upon their own Souls; and therefore I cannot fairly charge this sin upon them. Thirdly, Next to God, the Gospel is the most sweet and delightful thing in all the world to gracious Souls, who have experienced the saving power of it upon themselves. Luth●r Psal. 19 10, 11. Psal. 119. 72. 103. 127. Job 23. 12. Austin cries, away with our writings, that room may be made for the Book of God. found so much sweetness in it, that it made him say, that h● would not live in Paradise if he might without the Word (at cum Verbo etiam in inferno facile est vivere) but with the Word he could live in Hell itself. Dolphins, they say, love Music, and so do gracious Souls love the Music of the Gospel. The Gospel is like the stone Garamantides, that hath drops of gold within itself, enriching all that will embrace it, and conform to it: and this the Saints have found by experience, and therefore they cannot but delight in it, and draw sweetness from it. Aglutuidas never relished any dish better than what was distasted by others: So do the Saints relish that Gospel best that others distaste most; and therefore I cannot charge this sin fairly upon them. But, Fourthly, There are none that do so highly prise the Gospel, and that set so high a value upon the Gospel, as those do who have experienced the saving power of the Gospel upon their own Souls; such prefer the Gospel before all their nearest and dearest concernments and enjoyments that they Rev. 12. 11. Rev. 2. 12, 13. Heb. 11. 33, 38. Luther speaking of the Gospel, saith, that the shortest line and the least letter thereof is more than all Heaven and Earth. Tertul. Apol. cap. 5. have in this world: As might be made evident from their practice in the primitive times, and in the Marian days, and in those late years that are now past over our heads. The Tabernacle was covered over with red (and the purple Feathers tell us, they take that habit for the same intent) to note, that we must defend the truth of the Gospel, even to the effusion of blood: and this they have made good in all the Ages of the World, who have found the saving power of the Gospel upon their own Souls. Tertullian concludes, that the Gospel must needs be a precious thing, because Nero hated it; and indeed it was so precious to the Saints▪ in his days, that they very willingly and cheerfully laid down their lives for the Gospel sake. Now the same Spirit rests upon the Saints in our days, and therefore upon this ground I cannot charge that horrid sin of slighting, scorning, and contemning of the Gospel upon them. Israel had three Crowns (as the Talmud observes) 1. of the King, 2. of the Priest, 3. of the Law; but the Crown of the Law, that was the chief of the three. Fifthly, Who were so ready and free to countenance the Gospel, and to maintain the Gospel, and to encourage the faithful and painful Preachers of the Gospel, as those that had found the sweet of the Gospel, and the saving power of the Gospel upon their own Souls. They like well of Religion without expense in Basil, and a Gospel without charge in Nazianzene; but if it grow costly, 'tis no commodity for their money. Now this was the very frame and temper of many thousands in London, who never experienced the saving work of the Gospel upon their poor Souls: but they were of another frame and temper of spirit in London, upon whom the Gospel was fallen in power; and therefore I may not charge upon them this odious sin of slighting, scorning, and contemning the Gospel. But, Sixthly, Who were there within or without the Walls of London, that were so much in a hearty and serious blessing, praising, and admiring of the Lord and his goodness, for bringing them forth in Gospel-times, as those that had a saving work of the Gospel upon their own Souls? When Alexander was born, his Father Philip blessed such Gods as he had, not so much that he had a Son, as that he had him in Aristotle's days: he was thankful for natural and moraldiscoveries. The clearest, the choicest, the fullest, and the sweetest visions and discoveries that we have of God on this side Eternity, we have in the Gospel, and this they frequently experience, who have found the Gospel falling in power upon their Souls; and therefore they cannot but always have Harps in their hands, and Hallelujahs in their mouths Rev. 14. 1, 2. 3, 4. Chap. 19 1. to vers. 8. upon this very account, that they have lived under the warm Sunshine of the Gospel; and therefore I shall not charge this vile sin of slighting, scorning, and contemning the Gospel upon them who above all o●her men were most exercised in a serious and hearty blessing and praising of God for his glorious Gospel. Some there were that blessed God for their yearly incomes; and others there were that blessed God for their prosperous relations and friends: and many there were that blessed God for their deliverance from various perils and dangers. But those that had the Gospel working in power upon them, they made it their business and work above all to bless the Lord for the Gospel; and therefore who dare charge upon them the contempt of the Gospel? But, Seventhly and lastly, There were none within nor without the Walls of London, that have suffered so many things, and such hard things for the enjoyment of the Gospel in its power and purity, as they have done who have found the powerful and saving work of the Gospel upon their own Souls: such have been as signs and wonders in Israel, in London. Now what folly and vanity would it be to charge Isa. 8. 18. them with slighting, scorning, and contemning of the Gospel, who have been the only sufferers for the Gospel sake. And thus much for the twelfth sin that brings the fiery Dispensation upon Cities and People. The sin that brings the fiery Dispensation upon a People, and that provokes the Lord to lay their Cities desolate, is a course, a trade of lying, Nahum 3. 1. woe to the bloody City, it is all full of lies. Verse 7. And it shall come to pass, that al● they that look upon thee, shall flee from thee, and say Nineveh is laid waste, who will bemoan her? whence shall I seek comforters for thee? Verse 13. Behold, thy people in the midst of thee are women: the gates of thy land shall be set wide open to thine enemies: the fire shall devour thy bars, that is, thy strong holds; for so the word bars is frequently taken, as you may see by comparing the scriptures in the Margin together. Nineveh 1 Sam. 23. 7. 1 Kings 4. 13 2 Chron. 8. 5. Chap. 14. 7. Jer. 49. 31. and Chap. 51. 30. Lam. 2. 9 Amos 1. 5. was a great City, a rich City, a populous city, a trading City; 'twas a City that was wholly made up of fraud and falsehood; it was all full of lies, or it was full of all sorts of lies: there was no truth to be found either in her private contracts, or in her public transactions and capitulations with other Nations; and therefore the Lord resolves to lay her desolate, and to consume her with fire. So J●r. 9 3. And they bend their tongues like their how for lies. Verse 5. And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, and weary themselves to commit iniquity. Verse 9 Shall I not visit for these things? saith the Lord: Shall not my soul be avenged on such a nation as this? Verse 10. For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burnt up: so that none can pass through them, neither can men hear the voice of the cattle, both the fowl of the heavens, and the beasts are fled, they are gone. Verse 11. And I will make Jerusalem heaps (as London is this day) and a den of dragons, and I will make the cities of Judah desolate, without an inhabitant. Verse 12. Who is the wise man that may understand this? and who is he to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth, and is burnt up like a wilderness that none passeth through? The Jews had so enured and accustomed Jer. 13. 23. their tongues to speak lies, they had got such a haunt, a habit, and custom of lying, that they could not leave it: And ●his was the procuring cause of that dreadful and utter devastation that befell their City and Country. Hes. 4. 1, 2, 3. Hear the Word of the Lord, ye children of Israel, for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. This people made it their common practice to lie, they were given up to a course, a trade of lying, which God here threatens to punish with an extreme and universal desolation. A lie is a voluntary and wilful telling of an untruth, with a purpose to deceive; so that three things are required to the nature of a lie. 1. There must be an untruth and falseness in the thing. 2. This untruth must be known to be so, he must be conscious to himself that it is false. 3. He must have an intent and purpose to utter this falsehood with a desire or design to deceive another by it. Augustine makes eight sorts of Lies; but the Schoolmen reduce all to three. 1. Is jocosum, the sporting Lye. 2. Is officiosum, the helpful Lye. 3. Is perniciosum, the pernicious and hurtful Lye. First, There is mendacium jo●osum, the sporting Lie; and this is when men will lie and tell untruths to make men sport, to make men merry. Of this sin the Prophet Hosea complains, Chap. 7. 3. They make the King glad with their wickedness, and the Princes with their lies. Courtiers frame It is a received opinion in these days, that, Qui nescit dissimulare, nescit vivere. fictions, and tell ridiculous stories to delight Princes. Among many Courtiers loud lies are esteemed ornaments and elegancies of speech; and none are accounted sosweet and pleasant in their discourse, as those that can tell the most pleasing lies: but such Mirth-mongers and Mirth-makers may do well to remember, that such kind of mirth will bring bitterness in the end. If for every idle word that men shall speak, Math. 12. 36. Phil. 5. 4. they must give an account in the day of Judgement, then surely much more for every lying word. And if foolish talking and jesting be condemned, then surely lying talking, and jesting shall be much more condemned, if not here, yet in the great day, when all lying Jesters shall hold up their hands at Christ's Bar. Now were there none within nor without the Walls of London, that were guilty of merry lies, of sporting lies? But, Secondly, There is mendacium officiosum, the officious lie, the helpful lie; and that is when a man lies to help himself or others at a pinch, at a dead lift. When men lie either Exod. 1. 15. to the 20. Josh. 2. 1. to vers. 9 1 Kings 13. 14. to 27. to prevent some danger they fear, or else to bring about some good they desire, than they tell an officious lie. Thus the Egyptian Midwives lied, and thus Rahab lied, and thus the old Prophet lied, who contrary to the command of God, persuaded the man of God to go back and eat bread with him under the pretence of a divine Revelation. And thus Gen. 27. 19 Jacob told his father an officious (threefold) lie, but he hardly ever had a merry day, a good day after it; for God followed him with variety of troubles, and his sorrows, like Jobs Messengers, came posting in one after another, even to his dying day, that both himself and others might see what bitterness is wrapped up in officious lies. Solon reproving Thespis (the Poet) for lying, Thespis answered him, that it was not material, seeing it was but in sport; then Salon beating the ground with his staff, said, If we commend lying in sport, we shall find it afterwards in good earnest. In all our bargains and deal, let us make it our wisdom and our work to remember, That we must not do evil, that good may come; yea, we Rom. 3. 8. must not tell a lie to save all the Souls under Heaven. The Prisciallanists in Spain (a most pestilentious Sect) taught in Augustine's time, That it was lawful to lie for the helping of a good cause, and for the propagating of the Gospel, and for the advantage of Religion. But Augustine confuted them, and stoutly asserts in two Books, That we are not to tell an officious lie, to tell a lie for no hurt, but for good, though it were to save all the world. Will ye speak wickedly for God, and talk deceitfully for him? saith Job to his Job 13. 7. friends? A man may as well commit fornication with the Moabites to draw them to our Religion, or steal from the rich to give to the poor, as lie to do another man a good turn. Nepos reporteth of Epaminondas, a noble man of Thebes, and a famous Warrior, that he would never lie in jest nor in earnest, either for his own or another's gain. This refined Heathen will one day rise in Judgement against such kind of Christians, who take a great pleasure in officious lies. Now were there none within nor without the Walls of London, that delighted themselves in officious lies? But, Thirdly, (and to come closer to our work) There is mendacium perniciosum, the pernicious and hurtful Lie; and Gen. 39 13. to the 20. 2 Kings 5. 22, 23. this of all lies is the worst. When men will lie out of a design to hurt, to cheat, to defraud, or to make a prey of those they deal with: this is the forest of all lies. Now how rampant was this sort of Lying among all sorts of Citizens before London was in flames? What a common trade of lying did many (I say not all) drive in their buying and selling? The trade of lying was got into every Trade, as if there had been no living but by lying? Many Sellers had their lies to set off their Commodities: it is good, it is very good, it's special good, it's the best of its kind; when 'twas naught, very naught, yea, stark naught: of this sort there are none so good in the City, when their consciences told them, that they had much better in their own Shops; that their Commodity cost them so much, and that they could not abate, nor would not abate any thing of that price they had pitched, though it were to their own father or mother; and yet rather than they would lose a good Customer, they presently agree at a lower price. And so when poor Workmen came to their Shops, and offered their Commodities to sell, being forced thereunto for the relief of themselves and their miserable families, they slighted their Commodities, telling them, that they had no need of them, and that they had much of those Commodities upon their hands already, and that they had no way to vend them; and all to beat down the price, and to make a prey of their pressing necessity; and all this when they wanted those very Commodities, and had more vend for them then they knew how to supply. Now as the Seller abounded with his lies, so the Buyer had his lies too; and all to bring down the price: it's naught, it's naught, it's very naught, saith the Buyer. I will not give you your price, and yet gives it before he goes out of the Shop or Warehouse. I have bought as good, yea, better for a lower price than what I offer you (saith the Buyer) when yet he had never bought of that Commodity before. Use me well (saith the Buyer) and you shall have my custom another time, when in his heart he resolves never to come into the Sellers Shop more. Ah, London! London! 'tis these Lies and Liars that have made thee desolate, and that have laid thy glory in the dust. O Sirs! a man were better be a loser then a liar, a man were better, much better, to keep his Commodity, then to se●l his Conscience with his Commodity. We hate the Turks for selling of Christians for Slaves; and what shall we then think of those Citizens, who by lying sell themselves and their precious Souls for half a Crown, yea, oftentimes for a Penny? I have read that there was a time when the Romans did wear Jewels on their shoes: but Liars do worse; for they trample that matchless Jewel, viz. their precious Souls under feet. Doubtless the lies that were told in London, and the Liars that lived in London, did more than a little help on the ruin of London. Now that you may the better read and understand the Righteousness of God in his highest acts of severity against Lies and Liars, premise with me briefly these four things. First, That lying is a very great sin, 'tis a transgression not of one, but of many of the Royal Laws of Heaven, Levit. 19 11. Ye shall not lie one to another. Zacha. 8. 16. Speak ye every man the truth to his neighbour. Eph. 4. 25. Wherefore putting away lying, speak every man truth with his neighbour; for we are members one of another. In the body of man one member will not lie to another; the hand will not lie, in telling what it toucheth; the tongue will not lie, in telling what it tasteth; the eye will not lie, in telling what it seethe: but every member is a true witness to another, a true witness to his neighbour; and so it should be both in the Politic Body, and in the Mystical Body of Christ, seeing we are members one of another. Every one should speak the truth with his neighbour: One member in the natural body will not mock another, nor make a fool of another; and why then should one Christian by lying mock another, or make a fool of another? Tremellius translates it thus: Ne fatuum agito, Do not play the fool with him. For certainly he is the veriest fool, who by lying thinketh to make a fool of another, Col. 3. 9 Lie not one to another, seeing that ye have put off the old man with his deed's. God's Commands are not like those that are easily reversed, but they are like those of the Medes, that cannot be changed. To act or run cross Dan. 6. to Gods express command (though under pretence of Revelation from God) is as much as a man's life is worth, as you may see in that sad story, 1 Kings 13. 'Tis a dangerous thing for a man to neglect one of his commands, who by Obedientia non discutit Dei mandata, sed facit. Prosper. another is able to command him into nothing, or into Hell. What God commands must be put in speedy execution, without denying, or delaying, or disputing the difficulties that attend it. The great God will not endure to be called to an account by the poor Creature concerning his Royal Commands; but expects that with all readiness and cheerfulness Gen. 22. we should obey what he requires, even when the reason of our obedience is hid from our eyes; for then grac● shines most transparently and gloriously. I have read of one Johannes Abbas, who being commanded by his Confessor to Cassianus, l 4. cap. 24. go some miles every day to water a dry stick, which he accordingly did out of a pure respect to the command of his Superior, without disputing the reason of it. Oh, how much more than should we readily obey divine commands, which are all holy, spiritual, just, and good, considering the Authority, Sovereignty, and Majesty of the great God, without disputing the reasons of our obedience; for let a man's reasons, though never so many and weighty, be put into one scale and Gods absolute command weighed against them in the other, the man may well write TEKEL, They are weighed in Dan. 5. 27. Psal. 103. 20. the balance, and found too light. O Sirs! the Angels th●t excel in strength do his Commandments; and shall the Peasant scorn that work in which the Prince himself is engaged? The Commands of God, both in the Old and New Testament, lie fair and full against lying: and therefore no wonder, if God revenge the habitual breach of them in flames of fire. The Holy Ghost in the Hebrew tongue calleth a Lie Aven, which also signifieth Iniquity; implying that all lies are iniquity, and that al● iniquity is after a sort included in a lie, which doth sufficiently evidence, that lying is no small sin. I might further argue thus, That which is contrary to God, who is the choicest and the chiefest good; yea, who is goodness and truth itself, that must needs be the greatest evil: but lying is contrary to the Nature, Essence, and Being of God, witness the description that he gives of himself both in the Old and New Testament. And the Lord passed by before him, and proclaimed, the Lord, the Lord God, merciful and Exod. 34. 6. gracious, long-suffering, and abundant in goodness and truth. So Moses in his Song: He is a God of truth, and without iniquity, Deut. 32. 4. Isa. 65. 16. just and right is he. So Esay: He who blesseth himself in the earth, shall bless himself in the God of truth; and he that sweareth in the earth, shall swear by the God of truth. So the Psal. 31. 5. Psal. 86. 15. Psalmist: Thou hast redeemed me, O Lord God of truth. Again, Thou, O Lord, art plenteous in mercy and truth. So in the New Testament: Let God be true, and every man a liar. Again, They themselves show how ye turned to God from Idols, to serve the living and true God, Though God can make a Rom. 3. 4. Gen. 1. Chap. 6. world with a word of his mouth, and mar a world with a word of his mouth; yet he can neither die nor lie. Titus 1. 2. In hope of eternal life, which God that cannot lie, promised before the world began: yea, it is impossible for God to lie. Heb. 6. 18. That by two immutable things, in which it was impossible for God to lie. Now by all these plain pregnant Texts 'tis most evident, that lying is most opposite and contrary to the very Nature, Essence, and Being of God; and therefore no wonder, if the anger and wrath of God rises high against it. But, Secondly, Consider this, that pernicious Lies and Liars are very destructive to all humane Societies, Kingdoms, and Commonwealths. Lying destroys all Society, all Commerce, and Converse among the Sons of men. Man (as the Philosopher observeth) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sociable Creature. Speech is the means whereby men have society and commerce one with another. Now lying perverts that order which the God of truth hath appointed to be among the Sons of men. 'Tis the will and pleasure of God, that the Sons of men conversing together, should by their words and speeches and discourses impart and communicate their minds, designs, intentions, and meanings one to another, for the mutual good of one another, and for the profit and benefit of the whole. Now if there be nothing in men's words, but lying, deceit, and fraud instead of truth, what can follow but confusion and desolation? When the language of men was confounded, so that one could not tell what another spoke, then presently followed the dissolution of their combination; for the Lord scattered them abroad from thence, upon the face of all the Earth, and they left off to build the City: when Gen. 11. 7, 8. one asked brick (saith a Rabbin) another brought clay, and R. Sal. The Hebrew Doctors say, that at this dispersion there were seventy Nations with seventy sundry languages. Gen. 49. 6. Psal. 120. 2. Jer. 9 1. to the 6. then they fell together by the ears, and one dashed out the others brains; and by thls means their communion was dissolved, and God brought on them the evil which they sought to prevent, vers. 4. But surely a lying tongue is a far worse enemy to Society then an unknown tongue: and much better it is for a man to have no society at all, then with such as he cannot believe what they say; or if he do, he shall be sure to be deceived by them. Concerning such, we may well take up the words of Jacob: O my soul, come not thou into their secret, unto their assembly; mine honour, be not thou united. And pray with David: Deliver my soul, O Lord, from lying lips, and from a deceitful tongue. Jeremiah did so loath and abominate the society of Liars, that he had rather live in a Wilderness, then live among them, or have any thing to do with them. Liars destroy that Communion and Society that by the Law of God, Nature, and Nations they ought to preserve and maintain. Lying dissolves that mutual trust that we should have with one another; for hereby all Contracts, Covenants, and Intercourse of deal between man Mendax hoc lucratur, ut cum vera dixerit, ei non credatur. and man, which is (as it were) the life of the Kingdom or Commonwealth, are quite overthrown. When men make no conscience of lying, nor of keeping their word any further than either fear of loss, or force of Law compelleth them, all Civil communion is at an end. There can be no trust where there is no truth, nor no Commerce with those that cannot be trusted. The Scythians had a Law, that if any man did (duo peccata contorquere) bind two sins together, a lie and an oath, he was to lose his head, because this was the way to take away all faith and truth among men. Had this Law been put in execution in London, I have reason enough to fear that many Citizens' would have lost their heads long before they had lost their houses by the l●te dreadful Fire. Now seeing that pernicious lying, a course, a trade of lying, is so destructive to humane Society, why should we wonder to see the Lord appear in flaming fire against it? But, Thirdly, Consider, that lying is a sin that is most odious and hateful to God; yea, a sin that makes men odious and hateful to him. Lying is repugnant unto God; for God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that cannot lie. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Titus 1. 2. Isa. 65. 16. truth, and therefore lying cannot but be odious to him. God is said not only to forbid a lie, but to hate a lie. A lie, 'tis an abomination. Now we abominate that which is contrary to our natures. Amongst those things that are an abomination to the Lord, a lying tongue is reckoned, Prov. 6. 16, 17. These six things doth the Lord hate, yea, seven are an abomination to him. A proud look, a lying tongue, or as the Hebrew runs, a tongue of lying, that is, a tongue that hath learned the trade, and can do it artificially; a tongue that is accustomed to lying, a tongue that is delighted in lying. So Verse 19 A false witness that speaketh lies, and him that soweth discord among brethren. Among these seven things abominated by God, lying is twice repeated, to note how great an abomination lying is in the eye and account of God, Prov. 12. 22. Lying lips are an abomination to the Lord; not only offensive or odious, but abominable. Liars pervert the end for which God created speech, which was to give light to the notions of the mind, and therefore the Lord loathes them, and plagues them in this life with great severity, as you may see in those sad instances of Gehazi, whose lie was punished 2 Kings 5. 20. to the end. Acts 5. 5. to the 11. Esth. 3. 8, 9, 10, 11. with a perpetual leprosy upon himself and his posterity; and of Ananias and Sapphira, who for their lying were punished with present and sudden death; and of Haman, who slandering Mordecai and the Jews, and by his lies plotting their ruin, was taken in the same snare that he had laid for them, and both he and his Sons hanged upon the same Gallows which he had made for innocent Mordecai. The same Chap. 7. 9 And Chap. 9 13, 14. Liar that was feasting with the King one day, was made a feast for Crows the next day. Dreadful are the threaten that the great God has given out against liars, Psal. 5. 6. Thou shalt destroy them that speak leasing. Such as lie in jest, will without repentance go to Hell in earnest. Psal. 12. 3. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things. God by one Judgement or another, in one way or another, will cut off all flattering lying lips, as a rotten member is cut off from the body, or as a barren tree that is stocked up, that it may cumber the ground no more, Psal. 120. 2, 3, 4. Deliver my soul, O Lord, from lying lips and from a deceitful tongue! What shall be given unto thee? or what shall be done unto thee, thou false tongue? sharp arrows of the Mighty (God will retaliate sharp for sharp) with coals of juniper. The coals of Juniper burn hot, and last long (some say, a month and more) and smell sweet. Now upon these coals will God broil lying lips, and a deceitful tongue, pleasing himself and others in the execution of his wrath upon a lying tongue, Prov. 19 5. A false witness shall not be unpunished, and he that speaketh lies shall not escape. Though men sometimes by lying may escape the displeasure of men; yet they shall never by lying escape the wrath and displeasure of God. Wrath is for that man, and that man is for wrath, who hath taught his tongue the trade of lying, Hos. 12. 1. Ephraim daily increaseth lies and desolation. Desolation is the fruit and consequent of lying; sin and punishment are inseparable companions: they who heap up lies, hasten desolation both upon themselves and the places where they live. Now if lying be a sin so hateful and odious to God, no wonder, if God appears in flaming fire against it. But, Fourthly and lastly, Lying is a sin against the Light and Law of Nature, it is a sin against natural Conscience; and therefore 'tis that a little child will blush many times when he tells a lie. It was observed of Pomponius Atticus, Cicero's great Friend, that he never used lying, neither could he with patience lend his ear to a Lyar. Tennes the Son of Cyrnus (who was worshipped as a God) was so strict in judgement, that he caused an Axe to be held over the witnesses head to execute them out of hand, if they were taken with falsehood or a lie. Among the Scythians, when their Priests foretold an untruth, they were carried along upon hurdles full of heath and dry wood drawn by oxen, and manacled hand and foot, and burnt to death. Aristotle saith, by the Arist. Ethic. lib. 4. cap. 7. light of natural Reason, that a lie is evil in in self, and cannot be dispensed withal, it being contrary to the Order of Nature. For (saith he) we have tongues given us to express our minds and meanings one to another by. Now if our tongues tell more or less than our minds conceive, it is against Nature. It is said of Epaminondas a Heathen, that he abhorred mendacium jocosum a jefting lie. Plutarch calls Lying a Tinkerly sin, a sin that is both hateful and shameful. Euripedes saith, that he is unhappy, who rather useth lies, though seemingly good, than truths when he judgeth them evil. To think the truth, saith Plato, is honest, but a filthy and dishonest thing to lie. I could (saith my Author) both sigh and smile at the simplicity of some Pagan people in America, who having told a lie, used to let their tongue's blood in expiation thereof. A good cure for the Squinancy, but no satisfaction for lying. These Heathens will one day rise in Judgement against such amongst us as make no conscience of lying. To bring things close; those that lived within and without the Walls of London, that were given up to a trade, a course of lying, those persons sinned with a high hand, not only against the Light of Nature, but also against as clear, as glorious a Gospel-light, as ever shined round a people since Christ was upon the Earth; and therefore no wonder, if God hath laid their City in ashes. He that s●all seriously dwell upon these four things, viz. 1. That lying is a very great sin. 2. That Lies and Liars are very destructive to all humane Societies, Kingdoms, and Commonwealths. 3. That Lying is a sin most hateful and odious to God. 4. That Lying is a sin against the Light and Law of Nature; he will see cause enough to justify the Lord in that late dreadful Fire that has thus been amongst us. But before I close up this Particular, give me leave to say, That this trade, this course of Lying that brings that sore Judgement of Fire upon Cities and Countries, I cannot charge with any clear evidence upon those that did truly fear the Lord, whose habitations were once within or without the Walls of London, before it was turned into a ruinous heap; and that upon these grounds. First, Because a trade, a course of Lying is not consistent with the truth or state of Grace. A trade, a course of drunkenness, Psal. 139. 23, 24. 1 Joh. 3. 6, 7, 8, 9, 10. of whoring, of swearing, of cursing, is as inconsistent with a state of Grace, as a trade, a course of Lying is. I know Jacob lied, and David lied, and Peter lied; but none of these were ever given up to a trade of lying, to a course of lying. The best Saints have had their extravagant motions, and have sadly miscarried as to particular actions: but he una actio no● denominat. that shall judge of a Christians estate by particular acts, though notorious bad, will certainly condemn where God acquits. We must always distinguish between some single evil actions and a serious course of evil actions. It is not this or that particular evil action, but a continued course of evil actions that denominates a man wicked. As it is not this or that particular good act, but a continued course of holy actions that denominates a man holy. Every man is as his course is; if his course be holy, the man is holy; if his course be wicked, the man is wicked. There is a Maxim in Logic, viz. That no general Rule can be established upon a particular Instance. And there is another Maxim in Logic, viz. That no particular Instance can overthrow a general Rule. So here, look as no man can safely and groundedly conclude from no better premises then from some few particular actions (though in themselves materially and substantially good) that this or that man's spiritual estate is good; so on the other hand, no man ought to conclude because of some particular sinful actions and extravagant motions, that this or that man's spiritual estate is bad. A trade of Lying can never stand with a trade of Holiness, a course of Lying can never stand with a course of Godliness. Though the Needle of the Seaman's Compass may jog this way and that way; yet the bent of the Needle will st●ll be Northward: So though a Jacob, a David, a Peter may have their particular sinful joggings this way or that way; yet the bent of their hearts will still be God-wards, Christ-wards, Heaven-wards, and Holiness-wards. But, Secondly, Such as did truly fear the Lord within or without the Walls of London, such did in their solemn Addresses to the Lord, both together and apart, lament and bewail that trade, that course of lying that was predominant among many that day; and therefore I dare not charge the trade, the course of lying upon their scores. But, Thirdly, A lie draws its Pedigree from the Devil, and such as make a trade of lying, such are certainly Satan's children, Joh. 8. 44. Ye are of your father the devil, and the 1 Kings 22. 22. Acts 5. 3-10. lusts of your father ye will do; he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it. Satan is the father of all Gen. 3. sins, as well as the father of lies; but here he is said to be a Liar and the Father of it, because by lying he first brought sin into the world. Satan began his Kingdom by a lie, and by lies he still labours to uphold it. He is the Inventor and Author of all the lies that be in the world. The Devils breasts, says Luther, are very fruitful with lies. Liars are the Devils children by imitation; there are none that resemble him so much to the life as Liars do: they are as like him, as if they were spit out of the very mouth of him. Lying is a part of the Devil's Image. Other sins make men like beasts; but this of lying makes men like Devils. Leo speaking of Lying, Leo de El●emos. serm. 4. saith: Totam vim suam in mendacio diabolus collocavit, omniaque deceptionum genera de hoc venenatissimo artis suae fonte produxit: The Devil hath placed his whole strength in lying, and from this most poisoned fountain of his craft, hath he brought forth all kinds of deceit. Now upon this account also, I dare not charge the trade of lying upon such who feared the Lord within or without the Walls of London. Though many that make a profession of Christ, are no more like Christ then Michols Image of Goat's hair was like David; Joh. 1. 16. yet all such as are really united to Christ, they are like to Christ, they bear upon them the Image of Christ, they resemble him to the life. Jesus Christ is such a fountain, in which whosoever baths, and of which whosoever drinks, 2 Cor. 3. 18. they shall be sure to be changed into the same likeness from glory to glory (that is, from a lower degree of grace, to a higher▪ degree) even as by the Spirit of the Lord. Such as truly fear the Lord, have an Image of Righteousness and Phil. 4. 23, 24. Holiness stamped upon them, and do more resemble Christ then Satan; and therefore the trade of lying may not be charged upon them. But, Fourthly, Have they not chosen rather to suffer, then by lying either to free themselves from sufferings, or to secure themselves against sufferings? Jerom writes of a brave Woman, that being upon the Rack, bad her Persecutors do their worst; for she was resolved rather to die then to lie. Has not much of this spirit been upon them; and therefore I dare not charge the trade of lying upon them? But, Fifthly, Such as truly fear the Lord, they hate lying, Psal. 119 163. I hate and abhor lying. David hated lying as he hated Hell itself. So Prov. 13. 5. A righteous man hateth lying. Lying is a noisome stinking weed, and therefore a righteous man abhors to touch it, he hates to come near it, and can by no means endure the scent of it in others, lest of all in himself. Justin Martyr speaking of the persecuted Justin Martyr Apol. 2. pro Christianis. Christians, hath this memorable Saying (In nostra est potestate, ut quum inquirimur negemus; sed vivere nolu●us m●ndaciter quicquam loquentes) It is in our power, when we are sought for and examined, to deny what we are, what we believe; but we will not live speaking any thing untruly. These blessed Souls so hated and abhorred lying, that they would rather die then lie. A lie, saith Plato, is odious not only to the Gods, but also to every wise man. Cleobulus, another Heathen, affirmeth, that every wise prudent man hateth a lie. Erasmus had such an Antipathy against lying, that from his youth he would usually tremble at the fight of a noted Lyar. Now upon this account also, I dare not charge the trade of lying upon their score that truly fear the Lord. But, Sixthly, Lying is that sad Character and black Brand that the Lord hath only put upon wicked and ungodly men, Psal. 4. 2. O ye sons of men (ye Grandees who are potent at Court) how long will ye turn my glory into shame? how long will ye love vanity and seek after leasing? Psal. 58. 3. The wicked are estranged from the womb, they go astray as soon as they be born speaking lies, no sooner could they do any thing, but they were doing evil, lisping out lies even as soon as they were born. Isa. 30. 8, 9 Now go, writ it before them in a table, and note it in a book, that it may be for the time to come, for ever and ever. Why, what must he write? mark vers. 9 That this is a rebellious people, lying children, children that will not hear the law of the Lord. Now upon this account also, I dare not charge the trade of lying upon them that feared the Lord in that great City before it was laid in ashes. But, Seventhly, A trade of lying is inconsistent with the Relation of Children, Isa. 63. 8. Surely they are my people, children that will not lie, so he was their Saviour. God makes this the Col. 3. 9 ear-mark of his people, that they are children that will not lie. When the Heathen Philosopher was asked, in what things men were most like unto God, he answered, In their speaking of truth. Not lying is one of the choice Characters by which the Lord doth difference and distinguish his own peculiar people from other men, Zepha. 3. 13. The remnant of Israel shall do no iniquity, nor speak lies: neither shall a deceitful tongue be found in their mouth. In the primitive times this was a common Saying: Christianus est, non mentietur, He is a Christian, he will not lie. Rev. 14. 5. And in their mouth was found no guile: for they are without fault before the Throne of God. Now upon this account also, I dare not charge the trade of lying upon thos● gracious Souls that feared the Lord within or without the Walls of London, before it was turned into a ruinous heap. But, Eighthly and lastly, Liars are reckoned amongst the basest and the worst of sinners that you read of in all the Book of God, Levit. 19 11. Ye shall not steal, neither deal falsely, neither lie one to another. Prov. 6. 16, 17, 18, 19 These six things doth the Lord hate, yea, seven are an abomination to him. A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, fee● that be swift in running to mischief. A false witness that speaketh lies, and him that soweth discord among brethren. So the Apostle Paul setting down a Catalogue of the basest and worst of sinners, he ranks liars in the rear of them, 1 Tim. 1. 9, 10. Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient; for the ungodly and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for man-slayers. For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons. So John numbers them amongst the damned crew, Rev. 21. 8. That shall be sent to hell, and that must perish for ever. Rev. 21. 8. But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. In this Catalogue of the damned crew, the fearful are placed in the Front, and the liars in the Rear. See once more how the Holy Ghost couples liars, Rev. 22. 15. For without are dogs, and sorcerers, and murderers, and whoremongers, and idolaters, and whosoever loveth and maketh a lie. Thus you see in all these Scriptures, that liars are numbered up among the rabble of the most desperate and deplorable Wretches that are in all the world; and therefore upon this account also, I cannot charge the trade of lying upon them that feared the Lord, whose habitations were once within or without the Walls of London. The eighth sin that brings the Judgement of Fire, is men's giving themselves over to fornication, and going after strange flesh, Judas 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. In these words there are these three things observable. First, The places punished, and they are Sodom and Gomorrah, and the Cities about them, which were Admah and Zeboim. Egesippus, and Stephanus say, that ten Cities were destroyed, Deut. 29. 23. Hos. 11. 8. and some say, thirteen Cities were destroyed when Sodom was destroyed: but these things I shall not impose upon you as Articles of Faith. The overthrow of Sodom and Gomorrah, and the Cities about them was total, both in respect of the Inhabitants, and the places themselves; their sin was universal, and their punishment was as universal. That pride, idleness, and fullness of bread that is charged upon them by the Prophet Ezekiel, did usher in those abominable Ezek. 16. 49, 50. wickednesses that laid all waste and desolate. Secondly, The sins that brought these punishments, viz. The giving themselves over to fornication, and going after strange flesh: The first is, Giving themselves over to fornication, Now the word [Fornication] is not to be taken properly and strictly for that act of uncleanness that is often committed between persons unmarried; but it is here to be taken for all sorts of carnal uncleanness. The Heathen thought fornication no vice, and therefore they made it a common custom, and were wont to pray thus: The Gods increase the number of the Harlots. The second sin that is charged upon them is, Their going after strange flesh (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another flesh, as the words in the Original run.) The Apostle in this modest and covert expression, Going after strange flesh, or other flesh, or another flesh, doth hint to us their monstrous and unlawful lusts that were against the Course, Light, and Law of Nature; they gave themselves up to such filthiness, as is scarce to be named among men; they went after other flesh then what Nature or the God of Nature had appointed. The Gen. 2. 21. ult. great God never appointed that male and male, but only that male and female should be one flesh; 'tis impossible that man and man in that execrable act should make one flesh, as man and woman do. The flesh of a male to a male must needs be another flesh. The Apostle Paul expresseth their filthiness thus. For even their women did change the natural Rom. 1. 26, 27. use into that which is against nature; and likewise also the men leaving the natural use of the women, burned in their lust one toward another: men with men, working that which is unseemly. Chrysostom well observes on these words, that whereas by God's Ordinance in lawful copulation by Marriage, two became one flesh, both Sexes were joined together in one; by Sodomitical uncleanness the same flesh is divided into two, men with men working uncleanness as with women of one Sex, making (as it were) two. The Gentiles had left the God of Nature, and therefore the Lord in his just Judgement left them to leave the order of Nature, and so to cast scorn and comtempt upon the whole humane Nature. Again, There is another sort of pollution by strange flesh, Levit. 18. 23. and that is a carnal joining of a man with a beast, which is prohibited: Neither shalt th●u lie with any beast. Oh, what a sink of sin is in the nature of man, the heart of man! And as this pollution is prohibited, so 'tis punished with death. And Chap. 20. 15. if a man lie with a beast, he shall surely be put to death, and ye shall slay the beast. The Lord, to show the horridness and the heinousness of this beastly sin, commands that even the poor, harmless, innocent beast (that is neither capable of sin, nor of provoking or enticing man to sin) must be put to death. Oh, how great is that pollution that pollutes the very beasts, and that makes the unclean more unclean, and that doth debase the beast below a beast! Now to this sort of pollution the beastly Sodomites had without doubt given up themselves. The third thing observable in the words, is the severity of their punishment, Suffering the vengeance of eternal fire. We commonly say, that fire and water have no mercy, and we have frequently experienced the truth of that saying. When God would give the world a proof of his greatest severity against notorious sinners and notorious sins, he doth it by inflicting the Judgement of Fire; when the Sodomites burned in their lusts one towards another, Then the Lord reigned upon Sodom and Gomorrah brimstone and fire, from the Lord out of heaven. The Lord reigned brimstone and fire from the Lord, (that is) by an elegant Hebraism, from himself; it being usual with the Hebrews to put the Noun for the Pronoun, as you may see by comparing the Scriptures in the Margin together. Gen. 1. 27. 1 Sam. 15. 22. 2 Chron. 7. 2. 1 Kings 8. 1. Now this fiery vengeance came not from any inferior cause, but from the supreme cause, even God himself. This brimstone and material fire that was reigned by the Lord out of Heaven, was not by any ordinary course of Nature, but by the immediate almighty power of God. Doubtless it was the supernatural and miraculous work of the Lord, and not from any natural cause, that such showers, not of water, as when the Old world was drowned; but of material fire and brimstone, should fall from Heaven upon Sodom and Gomorrah (to which add Adama and Zeboim; for all these four Cities were burnt together) God reigned, not sprinkled, yea, he reigned not fire only, but fire and brimstone for the increase of their torment, and that they might have a Hell above ground, a Hell on this s●de Hell. They had hot fire for their burning lusts, and stinking brimstone for their stinking brutishness. They burned with vile and unnatural lusts, and therefore against the course of Nature fire falls down from Heaven, and devours them, and their stinking abominable filthiness is punished with the stench of brimstone mingled with fire. Thus God delights to suit men's punishments to their sins; yea, that temporal fire that God reigned out of Heaven upon Sodom and Gomorrah, was but a forerunner of their everlasting punishment in that Lake which burns with Rev. 21. 8. fire and brimstone for evermore. The temporal punishment of the impenitent Sodomites, did but make way to their Judas 7. eternal punishments, as Judas tells us. I readily grant, that the fire of Hell was typified by that fire which fell from Heaven upon Sodom and Gomorrah: but I cannot conceive, that the Apostle Judas in the place last-cited, doth intent or design to prove that the Sodomites were destroyed by Hell-fire; for in the History of Genesis (to which the Apostle alludes) there is no mention at all of Hell-fire or of Eternal fire; and doubtless the example that should warn sinners to repent of their sins, and to turn to the most High, is to be taken from the History in Genesis. I cannot at present see how Sodom and Gomorrah can be set forth as an example to sinners by suffering the punishment of Hell-fire, when the History is wholly silent as to any such fire. Some to mollify the seeming austerity of that Phrase which Judas u●es, viz. Eternal fire, read the words thus: Were made an example of eternal fire, suffering vengeance; by which construction they gather, that the fire which hath irreparably destroyed Sodom and Gomorrah, was a type and figure of that fire of Hell, of that Eternal fire that is reserved for wicked men, and by which sinners ought to be warned. Others by eternal fire understand the duration of the effects of the first temporal punishment, the soil thereabout wearing the marks of divine displeasure to this very day. Several Authors write, that the Air there is so infectious, that no creature can live there; Josephus, Tertullian, Augustine, etc. and though the Apples and other fruit that grow there seem pleasant unto the eye; yet if you do but touch them, they presently turn into cinders and ashes. The stinking Lake of Asphaltes' near to Sodom, is left as a perpetual Monument of God's Vengeance, killing all fish that swimmeth in it, and fowls that fly over it. Others by eternal fire understand an utter destruction, according to that 2 Pet. 2. 6. And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow (that is, utterly destroyed them) making them an ensample unto those that after should live ungodly. God hangs them up in Gibbets, as it were, that others might hear and fear, and not dare to do wickedly as they had done. What though it be said, that the fire wherewith these Sodomites were destroyed was eternal; yet there is no necessity to understand it of Hell-fire: for even that very fire which consumed those Cities may be called Eternal, because the punishment that was inflicted on Sodom and Gomorrah by fire, was a punishment that should last as long as the world lasted. God resolved those Cities should never be rebuilt, but remain perpetual desolations in all generations. Now in this sense the word [Eternal] is often used in the Scripture. Again the fire and brimstone that fell upon Sodom and Gomorrah, was a type and figure of that eternal fire or those eternal torments that shall be inflicted upon all impenitent sinners for ever and ever. The sum of all is this, that the Sodomites by giving themselves over to fornication, and by going after strange flesh, did provoke the Lord to rain Hell out of Heaven upon them: they did provoke the Lord to rain material fire and brimstone both upon their persons and their habitations. Now give me leave to say, that doubtless the body of the inhabitants of that famous City which is now laid in ashaes, were as free from giving themselves over to fornication, and going after strange flesh, as any in any part of the Nation; yea, more free than many in some parrs of the Nation: yea, give me leave to say, that I cannot see how these sins that are charged upon the Sodomites, can be clearly or groundedly charged upon any of the precious Servants of the Lord, that did truly fear him in that renowned City: And my Reasons are these, First, Because in all their solemn and secret Addresses to the Lord, they have seriously lamented and mourned over these crying abominations. Secondly, Because men's giving themselves over to fornication, and going after strange flesh, are such high and horrid sins against the Light and Law of Nature, that God commonly preserves his Chosen from them. He shall be an Apo●lo to me, that can produce any one instance in the Old or New Testament of any one person that after real and through Conversion, did ever give himself over to fornication, and to go after strange flesh. Aristotle calls beastiality a furpassing wickedness. By the Laws of those two Emperors, Theodisius and Arcadius, Sodomites were adjudged to the fire. In the Council of Vienna, the Templars who were found guilty of this sin, were decreed to be burnt. And among the Romans, it was lawful for him who was attempted to that abuse to kill him who made the assault. Tertullian brings in Christianity triumphing over Paganism, because this sin was peculiar to Heathens, and that Christians never changed the Sex, nor accompanied with any but their own wives. This and such like (as Tertullian speaks) being not so much to be called offences as monsters, and not to be named without holy detestation by Saints, though they be committed without shame by Sodomites. The Saxons, who of old inhabited this Land, Boniface. strangled the Adulteress being taken, and then burned her body with fire, and hanged the Adulterer over a flaming fire, burning him by degrees till he died. Opilius Macrinus an Julius Capit●linus. Emperor caused the body of the Adulterer and the Whore to be joined together, and so burnt with fire. Aurelianus caused the Adulterers legs to be bound to the boughs of two trees bend together, and then violently being lifted up again, his body was torn asunder. And the Julian Law among the Romans punished Adultery with death, by cutting off the heads of those that were guilty of that fact. And the Turks stone Adulterers to death. Zaleucus King of the Locrians ordained, that Adulterers should have their eyes put out; and therefore when his Son was taken in Adultery, that he might both keep the Law, and be compassionate to his Son, he put forth one of his own eyes to redeem one of his Sons. I have read of some Heathens that have punished this sin with a most shameful death, and the death was this; they would have the Adulterers or Adulteresses head to be put into the paunch of a beast, where lay all the filth and uncleaness of it, and there to be stifled to death. This was a fit punishment for so filthy a sin. In old time the Egyptians Diodor. used to punish Adultery on this sort; the man with a thousand jerks with a reed, and the woman with cutting off her nose: but he who forced a free woman to his lusts, had his privy members cut off. But, Thirdly, Such who give themselves over to fornication, overthrew the state of mankind, while no man knoweth his own wife, nor no wife knoweth her own husband, and while no father knows his own children, nor no children know ●heir own father. Affinities and Consanguini●ies are the joints and sinews of the world, lose these, and lose all. Now what Affinities or Consanguinities can there be when there is nothing but confusion of blood, the son knoweth not his father, nor the father the son? But, Fourthly, These expressions of giving themselves over to fornication, and going after strange flesh, implies, First, Their making constant provisions for their base lusts. O the time, the pains, the cost, the charge that such Rom. 13. ult. are at to make provision for their unsatiable lusts! Secondly, It implies an excessive violent spending of their strength beyond all measure and bounds in all lasciviousness and Sodomitical uncleanness. Pliny tells of Cornelius Gallus Pliny, lib. 7. and Q. Elerius, two Roman Knights, that died in the very action of filthiness. Theodebert the eldest Son of Glotharius Pontanus. Fulgos, lib. 6. cap. 12. died amongst his Whores; so did Bertrane Ferrier at Bacelone in Spain; Giachet Geneve of Saluces, who had both wife and children of his own, being carnally joined with a young woman, was suddenly smitten with death; his wife and children wondering why he stayed so long in his Study, when it was time to go to bed called him, and knocked at his door very hard, but when no answer was made, they broke open the doors that were locked on the inner side, and found him lying upon the woman stark dead, and her dead also. Claudus of Asses, Counsellor of the Parliament of Paris (a desperate Persecutor of the Protestants) whilst he was in the very act of committing filthiness with one of his waiting Maids, was taken with an Apoplexy, which immediately after made an end of him. Many other instances might be produced, but let these suffice. Thirdly, It implies their impudence and shamelesness in their filthiness and uncleanness; they had a Whore's forehead; they proclaimed their lasciviousness before all the Jer. 3. 3. Chap. 6. 15. Isa. 3. 10. Gen. 13. 13. world; they were not ashamed, neither could they blush: hence 'tis, that the men of Sodom are said to be sinners before the Lord; that is, they sinned openly, publicly, and shamelessly, without any regard to the eye of God at all. Bring Gen. 19 5. them out to us, that we may know them. O faces hatched with impudence! they shroud not their sins in a mantle of secrecy, but proclaim their filthiness before all the world, they had out-sinned all shame; and therefore they gloried in their shame: they were so arrogant and impudent in sinning, that they proclaimed their filthiness upon the housetop. But, Fourthly, It implies their resolvedness and obstinacy in sinning in the face of all the terrible Warnings and Alarms that God had formerly given them by a bloody War, and by Gen. 14. 10, 11, 12. the spoiling and plundering of their Cities, and by taking away of their victuals (fullness of bread was a part of their sin, and now cleanness of teeth is made a piece of their punishment in Gods just Judgement) and by Lot's admonition Gen. 19 11. and mild opposition. It is observable, that when they were smitten with blindness, they wearied themselves to find the door. God smote them with blindness, both of body and mind; and yet they continued groping to find the door, being highly resolved upon buggery and beastiality, though they died for it. O the hideous wickedness and prodigious madness of these Sodomites, that when divine Justice had struck them blind, their hearts should be so desperately set upon their lusts, as to weary themselves to find the door! But what will not Satan's bondslaves and firebrands of Hell do? Sottish and besotted sinners will never tremble when Phil. 2. 12. God strikes. But, Fifthly, These expressions of giving themselves over to fornication, and going after strange flesh, implies the delight, Rom. 1. 32. pleasure, content, and satisfaction that they took in those abominable practices. They have chosen their own ways, and their souls delight in their abominations. They had Isa. 66. 3. 2 Thes. 2. 12. 2 Pet. 2. 13. pleasure in unrighteousness. Luther tells us of a certain Grandee in his Country, that was so besotted with the sin of Whoredom, that he was not ashamed to say, that if he might ever live here, and be carried from one Whore-house to another, there to satisfy his lusts, he would never desire any other Heaven. This filthy Grandee did afterwards breathe out his wretched Soul betwixt two notorious Harlots. All the pleasure and Heaven that these filthy Sodomites look after, was to satisfy their brutish lusts. Hark, Scholar (said the Harlot to Apulcius) it is but a bitter-sweet that you are so fond of; and this the Sodomites found true at the long run, when God showered down fire and brimstone upon them. But, Sixthly and lastly, These words of giving themselves over to fornication, and going after strange flesh, implies their great settled security in those brutish practices. The Old world was not more secure when God swept them away Gen. 6. with a Flood, than the Sodomites were secure when God Gen. 19 14. reigned fire and btimstone out of Heaven upon them. Mercury could not kill Argus till he had cast him into a sleep, and with an enchanted Rod closed his eyes: No more could the Devil have hurt these Sodomites, if he had not first lulled them asleep in the bed of security. Carnal security opens the door for all impiety to enter into the Soul. Pompey, when he had in vain assaulted a City, and could not take it by force, devised this Stratagem in way of agreement, he told them he would leave the Siege, and make Peace with them, upon condition that they would let in a few weak, sick, and wounded Soldiers among them to be cured. They let in the Soldiers, and when the City was secure, the Soldiers let in Pompey's Army. A carnal settled security will let in a whole Army of lusts into the Soul; and this was the Sodomites case. To sum up all, those expressions in Judas, vers. 7. of giving themselves over to fornication, and going after strange flesh, do imply or take in these six things last mentioned, which things will not stand with the truth of Grace or state of Grace; and therefore those sins that are specified by Judas cannot be charged with any clear, fair, or full evidence upon the people of God, who did truly fear him within or without the Walls of London. But should this Treatise fall into any of their hands, who have given themselves over to fornication, or to go after strange flesh, than I would say, that it very highly concerns all such persons to lay their hands upon their loins, and to say, we are the very men, the sinners, the monsters that have turned a rich and populous City into a ruinous heap. But, The ninth sin that brings the sore Judgement of Fire upon a People, is profanation of the Sabbath, Jer. 7. ult. But if you will not hearken unto me, to hollow the Sabbath-day, and not bear a burden, even entering in at the gates of Jerusalem on the Sabbath-day, then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. In this memorable Scripture you may observe. 1. A specification of the Judgement that God will punish Prophaners of his Sabbath with, and that is fire. 2. The specification of the object that this fire shall fall upon, viz. a City, not a Town, a Village, or any other mean place, but a City, a stately City, a populous City, a trading City, a secure City. 3. Here is the specification of the City, viz. not Isa. 52. 1. Psal. 48. 1-8. Psal. 87. 3. Jer. 22. 8. every City neither, but Jerusalem, the City of Cities, the best of Cities, the beloved City, the joyous City, the glorious City, the renowned City, the crowned City, the Metropolitan City, the City of God, the wonder of the World, the joy of the whole Earth; yet God threatens to destroy this Jerusalem with fire and flames for profaning of his Sabbath. But did God only threaten Jerusalem? No, for he executed his threaten upon it, as you may see in that So 2 Chron. 36. 17, 18, 19 Psal. 74 4, 5, 6, 7, 8. 2 Kings 25. 8, 9, 10. And in the fifth month, on the seventh day of the month (which is the nineteenth year of Nabuchadnezzar King of Babylen) came Nebuzaradan captain of the guard, a servant of the King of Babylon to Jerusalem. And ●e Those Chaldeans that set Jerusalem on fire, came from literal Babylon, and whether those Chaldeans that first set London inflames, came not from mystical Babylon, I shall not here inquire nor dispute. burnt the house of the Lord, and the King's house, and all the houses of Jerusalem, and every great man's house burned he with fire. And all the army of the Chaldees that were with the captain of the guard, broke down the walls of Jerusalem round about. The same you have Jer. 52. 12, 13, 14. The Jews were great prophaners of the Sabbath. Nehem. 13. 15, 16, 17, 18. In those days saw I in Judah some treading winepresses on the sabbath; and bringing in sheaves, and lading asses, as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath-day: and I testified against them in the day wherein they sold victuals. There dwelled men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath-day? Did not your fathers thus? and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by prophaneing the sabbath. Now this is observable, that as they had profaned the Sabbath, so Nebuzaradon set their Temple on fire, and their Noble men's houses on fire, and all the considerable men's houses in Jerusalem on fire on their Sabbath day I know Jeremy saith, it was on the tenth day, Jer. 52. 13. which several of the Learned thus reconcile, viz. That on the seventh day, which was their Sabbath, Nebuzaradon kindled a fire in their habitations, and burned them all quite down on the tenth. Now Calvin upon the Text gives these Reasons of God's severity against them for profaning his Sabbath. First, because it was an easy Precept to cease from labour one day in seven; and therefore they that would not herein obey, were worthy of all severity, as Adam for eating the forbidden fruit. 2. Because the Sabbath was a sign of Exod. 31. 13. 17. God's people by him peculiarly chosen; and therefore not to rest now, was a gross neglect of upholding the memorial of the greatest Privilege that ever was bestowed upon mortal men. 3. Because the Lord would by their keeping of a rest now from servile works, draw them to a rest from the servile works of sin, as he rested from the works of Creation. To which others add a fourth, viz. That it might always be remembered, that the whole World was created by God, that we might acknowledge his infinite Power and Wisdom herein appearing. And others add a fifth, viz. Because by keeping the Sabbath-day (it being the day wherein all religious Duties were done) all the exercises of Religion is meant, which if it had been purely upheld, both Princes, Nobles, Priests, and People should have flourished for ever, and never have known what 'twas to have their houses set on fire about their ears. Now is not famous London the sad Counterpane of desolate Jerusal●m? a sore and unquenchable Fire hath turned England's Metropolis into ashes and rubbish. But, That the Lord may appear most just and righteous in inflicting this dreadful Judgement of Fire upon those that profaned his Sabbaths in London, consider seriously with me these twelve things. First, That God hath fenced this Command more strongly about then he has any other, and all to prevent our transgression of it, and the more effectually to engage us to the keeping of it holy. Now here observe, First, It is marked with a Memento above all other Commands, Exod. 20. 8. Remember the sabbath-day to keep it holy, and that partly, because we are so desperately apt and prone to forget it; and partly, because none can keep it holy when it comes, that do not remember it before it comes; and partly, because this is one of the greatest (if not absolutely the greatest) of all the Commandments: it is sometimes put for all the Ten; it is the Synopsis of them all: and partly, because Philo Judaeus saith, that the fourth Commandment is a famous Precept, and profitable to excite men to all kind of virtue and piety. the observation of all the Commandments depends chief upon the observation of this fourth. None walk so much after the Spirit on other days, as they who are most in the Spirit on the Lord's day. There are none that walk so close with God all the six days, as those that keep closest to God on the seventh day. In the due observation of this Command, obedience to all the rest is comprised; and partly, because this Command has least light of Nature to direct us to the observation of it; and partly, because the forgetting of this Duty, and profaning of this Day, is one of the greatest sins that a people can be guilty of: it is a violation of all the Decalogue at once: it is a sin against all the concernments and Commandments of God at once. But, Secondly, It is delivered both negatively and affirmatively, which no other Command is, to show how strongly it binds us to a holy observation of it. Thirdly, It hath more Reasons to enforce it, than any other Precept, viz. its equity, God's bounty, his own Pattern, and the Days benediction. Fourthly, It is put in the Close of the first, and beginning of the Second Table, to note, that the observation of both Tables depends much upon the sanctification of this Day. Fifthly, It is very considerable also, that this Command is more frequently repeated, than others of the Commands are, Exod. 20. 31. Exod. 14. 34. Exod. 24. 35. Levit. 19 3. Levit. 28. 30. God would have Israel know in these Scriptures last cited, that their busiest times, as ear-ring and harvest; yea, and the very building of the Tabernacle must give way to this Precept. Secondly, Consider that God is highly pleased and delighted with the sanctification of his Sabbaths, Jer. 17 24, 25. Now in this promise he shows, that the flourishing estate both of Church and State, depends greatly upon the sanctification of this day. Two things are observable in this promise. First, the duty unto which the promise is made, and that is in vers. 24. 2. Observe the reward that is promised, and that is twofold. 1. The first concerns the Commonwealth and Civil State, vers. 25. as if he should say, I will maintain the honour and dignity, the wealth and strength, the peace and safety of this Nation. The second blessing that is promised, concerns the Church and state of Religion, verse 26. As if he should say, my solemn Assemblies shall be duly frequented, and I will continue my own Worship in the purity, liberty, and power of it. But, Thirdly, Consider that all public Judgements and common Calamities that ever befell the people of God, are imputed by the Holy Ghost to no sin more than to the profanation Prophaners of the Sabbath were to be put to death, they were to be cut off. Exod. 31. 14, 15. This Scripture includes not only death inflicted by the Magistrate, according to that Numb. 35. 36. but also the immediate stroke of God when that was neglected. If you turn to that Ezek. 20. 13. 21. you shall find that God threatens Sabbath-prophanation with his consuming fire. Now what City, Gates, Palaces, stately Structures, strong Holds can stand before divine fury? of the Sabbath, 2 Chron. 36. 17, 18, 19, 20, 21. turn to it: So Nehem 13. 15, 16-18. Ezek. 22. 26. 31 Her Priests have violated my law, and have profaned my holy things: they have put no difference between the holy and prothane, neither have they shown difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among ●h●m. Therefore have I poured out my indignation upon them, I have consumed them with the fire of my wrath: their own w●y have I recompensed upon their own heads, saith the Lord God. Levit. 26. 31, 32, 33. And I will make your City's waste, and bring your Sanctuaries unto desolation, and will not smell the savour of your sweet odours. And I will bring the land into desolation, and your enemies which dwell therein shall be astonished at it. And I will scatter you among the Heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. I but what i● the reason, why God brings those two terrible Judgements of Fire and Sword upon them? The resolution of this Question you have in vers. 34. 35. Then shall the land enjoy her sabbaths as long as it lieth desolate, and ye be in your enemy's land, even than shall the land rest and enjoy her sab baths. As long as it lieth desolate it shall rest, because it did not rest in your sabbaths when ye dwelled upon it. The land did not rest in your sabbaths, saith the Lord, when ye dwelled upon it. But when 'tis eased from the wicked weight of such Inhabitants, which brought upon it heavy curses, and toiled, and tired it out with continual tillage, it shall then rest, and be at quie●. According to the Law of God the Land should have rested every seventh year, Levit. 25. 3. But they got out the very heart of the land to sp●nd on their lusts: but saith God, I will ease the land of such inhabitants, and then it shall in a Lam. 1. 7. manner take its recreation, than it shal● rest, and take its own pleasure. Where there is not a resting from sin, there Sabbaths are not truly kept. Profaning the Sabbath brings most desolating and destroying Judgements upon a professing people. The first blow given to the Germane Churches was on the Sabbath-day. For on that day Prague was lost; the Sabbaths were woefully profaned amongst them: their Nobility thought it was for their not trimming and beautifying of their Churches; but better and wiser men concluded, it was for their profaning of the Lords day. Some are of opinion, that the Flood began on the Lord's day, from that Gen. 7. they being grown notorious prophaners of the Sabbath. The Council of Matiscon in France attributed the irruption of the Goths and Vandals to their profanation of the Sabbath. But, Fourthly, Consider there are singular blessings which the sanctifying of the Sabbath will crown us with, Ezek. 20. 12. Moreover also I gave them my sabbaths to be a sign between me and them, that they may know that I am the Lord that sanctify them. The singular blessings that the right sanctifying of the Sabbath will bring upon us, are, 1. Spiritual; they that conscientiously sanctify the Sabbath, they shall see and know the work of God, the work of Grace upon their own Souls. There are many precious Christians that have a work of God, a work of Grace upon their own Souls, who would give ten thousand worlds (were there so many in their hands to give) to see that work, to know that work. Oh, but now they that sanctify the Sabbath, they shall both see and know the work of God upon their own Souls. And they shall find ●he Lord carrying on the work of Grace and Holiness in their Souls; they shall find the Lord destroying their sins, and filling their hearts with joy, and with a blessed assurance of his favour and love, Isa. 56. 6, 7. Also the sons of the stranger that join themselves to the Lord to serve him, and to love the Name of the Lord, to be his servants. Every one that keepeth the sabbath from polluting it, and taketh hold on my Covenant. Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon my Altar; for mine house shall be called an house of prayer for all people. So Isa. 58. 13, 14. If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord. Now in the second place, the other blessings that the right sanctifying of the Sabbath will invest us with, are temporal blessings; for so they follow in the Scripture last cited. And I will cause thee to ride upon the high places of the earth, here is honour, and esteem, and safety; and feed thee with the heritage of Jacob thy father. Now the Land of Canaan was the Inheritance Gen. 28. 13. And Chap. 48. 4. which God promised to Jacob. Hereby is noted that comfortable provision that God would make for them that sanctified his Sabbaths: Such as make the Sabbath their delight, they shall never want protection nor provision, God will be a Wall of fire about them, and a Canaan to them. But, Fifthly, Consider that our Lord Jesus, who is the Lord of the Sabbath, and whom the Law itself commands us to Math. 12. 8. Deut. 18. 18, 19 hear, did alter it from the seventh day to the first day of the week, which we now keep: For the holy Evangelists note, that our Lord came into the midst of the Assembly on the two first days of the two weeks immediately following his Resurrection, and then blessed the Church, breathing on them the Holy Ghost, Joh. 20. 19-26. Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And after eight days, again his disciples were within, and Thomas with them, than came Jesus, the doors being shut, and stood in the midst, and said, Peace ●e unto you. Look as Christ was forty days instructing Moses in Sinai, what he should teach, and how he should govern the Church under the Law: so he continued forty days teaching his Disciples what they shoult preach, and how they should govern the Church under the Gospel, Acts 1. 2, 3. Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen. To whom also he shown himself alive after his Passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God. And it is not to be doubted, but that within those forty days he likewise ordained, on what day they should likewise keep the Sabbath; and 'tis observable, that on this first day of the week, he sent down from Heaven the Holy Ghost upon his Apostles, Acts 2. 14. And when the day of the Pentecost was fully come, they were all with one accord in one place. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the spirit gave them utterance. So that on that day they first began, and ever after continued the public exercise of their Ministry. Christ who was Lord of the Sabbath, Mark 2. 28. had a sovereign right to change and alter it to what day he pleased. But, Sixthly, Consider that according to the Lords mind and Commandment, and the direction of the Holy Ghost, the Apostles in all the Christian Churches ordained, that they should keep the holy Sabbath upon the first day of the week, 1 Cor. 16. 1, 2. Now concerning the collection for the Saints, as I have given order to the Churches ●● Galatia. Even so do ye upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gathering when I come. In which words you may observe these five things. First, That the Apostles ordained this day to be kept holy, therefore 'tis of a Divine institution. Secondly, That the day is named the first day of the week, therefore not the Jewish seventh, or any other. Thirdly, Every first day of the week, which showeth its perpetuity. Fourthly, That it was ordained in the Churches of Galatia, as well as of Corinth, and he settled one uniform in all the Churches of the Saints, therefore it was universal, 1 Cor. 14. 33. For God is not the Author of confusion, but of peace, as in all Churches of the Saints. Fifthly, That there should be collections for the poor on that day, after the other Ordinances were ended. Now why should the Apostles require collections to be made on the first day of the week? but because on that day of the week the Saints assembled themselves together in the Apostles time. And in the same Epistle he protesteth, that he delivered them no other Ordinance or Doctrine, but what he had received from the Lord, 1 Cor. 11. 23. For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread. 1 Cor. 14. 37. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things that I writ unto you, are the Commandments of the Lord. Now mark, he wrote to them, and ordained among them to keep their Sabbath on the first day of the week; therefore to keep the Sabbath on that day, is the very Commandment of the Lord. But, Seventhly, Consider, the Apostles on that day ordinarily dispensed the holy Ordinances, Joh. 20. 19-26. Acts 20, 7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to departed on the morrow, and continued his speech until midnight, 1 Cor. 16. 1, 2. 1 Cor. 11. 23. But, Eighthly, Consider, such things as are named the Lords in Scripture, are ever of the Lords institution. As the Word of the Lord, 1 Tim. 6. 3. The Cup of the Lord, 1 Cor. 11. 27. The Supper of the Lord, 1 Cor. 11. 20. And so the Lords Day, Rev. 1. 10. I was in the Spirit on the Lord's day. Now why does John call it the Lords day? but because it was a day known to be generally kept holy, to the honour of the Lord Jesus (who risen from death to life upon that day) throughout all the Churches which the Apostles had planted, which St. John calls the Lord's day, that he might the better stir up Christians to a thankful remembrance of their Redemption by Christ's Resurrection from the dead. But, Ninthly, Consider, that a right sanctifying of the Sabbath is one of the best signs in the Bible, that God is our God, and that his sanctifying work is passed in power upon us, Ezek. 20. When the primitive Christians had this question put to them, Servasti Dominicum? Hast thou kept the Lords day? answered Christianus sum, omittere non possum, I am a Christian, I cannot but keep it. 20. And hollow my sabbaths, and they shall be a sign between me and you, that ye may know that I am the Lord your God. So Exod. 31. 13. Speak thou also unto the Children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you, throughout your generations, that ye may know that I am the Lord that doth sanctify you. Look as Circumcision and the Passeover were signs that the Jews were in Covenant with God; so likewise was the Sabbath, Ezek. 31. 13. and because it was a sign of the Covenant between God and them. Vers. 16. (Wherefore the Children of Israel shall keep the sabbath, to observe the sabbath throughout their generations for a perpetual Covenant.) God tells them, that they must observe it for a perpetual Covenant: and hence it was, that when they violated the Sabbath, God accounted it the violation of the Covenant between him and them. The sanctifying of the Sabbath in the primitive times, was the main Character by which sincere Christians were differenced from others; they judged of men's sanctity by their sanctifying of the Sabbath▪ And indeed as there cannot be a greater argument or evidence of a profane heart then the profaning the Sabbath: so there cannot be a greater argument or evidence of a gracious heart than a right sanctifying of the Sabbath. But, Tenthly, Consider, a right sanctifying of the Sabbath will 10. be a most sure and certain pledge, pawn, and earnest of our keeping of an everlasting Sabbath with God in Heaven, Heb. 4. 9 There remaineth therefore a rest to the people of God, Gr. a sabbatism, an eternal rest, a sabbath that hath no evening Now mark, if this Sabbath be a sign and pledge of Heaven, than we must keep it till we come there. For if we lose the pledge of a benefit, we lose the evidence of that benefit whereof it is a pledge. A man that is in the Spirit on the Lord's day, Rev. 1. 10. he is in Heaven on the Lord's day: there cannot be a more lively resemblance of Heaven on this side Heaven, than the sanctifying of the Sabbath in a heavenly manner. What is Heaven, but an eternal Sabbath? And what is a temporal Sabbath, but a short Heaven, a little Heaven on this side Heaven? Our delighting to sanctify God's Sabbath on Earth, gives full assurance to our faith grounded upon God's infallible promise, that we shall enter into God's eternal Rest in Heaven; for so runs the promise, Isa. 58. ult. Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it. The former part of the verse relates to earthly blessings: but these words, I will feed thee with the heritage of Jacob thy father, that is, with a heavenly inheritance; for what is the heritage of Jacob, but Canaan in the Type, and Heaven itself in the Antitype? But should I thus sanctify the Sabbath, should I be sure of going to Heaven? yes, for so it roundly follows in the next words; The mouth of the Lord hath spoken it. But, Eleventhly, Consider, that of all days God hath put the highest honour upon his Sabbaths, by appointing his precious Ordinances in a special manner to be used on those days. The Sabbath is a gold Ring, and the Ordinances are as so many costly sparkling Diamonds in that Ring: All the works of the new Creation are commonly wrought on this day; this is the joyful day wherein ordinarily God gives spiritual sight to the blind, and spiritual ears to the deaf, and spiritual tongues to the dumb, and spiritual feet to the lame. That Exod. 12. 42. is here applicable. It is a night to be much observed to the Lord, for bringing them out from the Land of Egypt, this is that night of the Lord to be observed of all the Children of Israel in their generation. Those that are newborn, are commonly newborn on this day; and therefore 'tis a day to be much observed to the Lord. Those that are converted, are ordinarily converted on this day; and therefore 'tis that day of the Lord that ought to be observed by all the converted Israel of God. Those that are edified, are commonly most edified on this day. O the sweet communion! O the choice converse! O the singular discoveries! O the blessed manifestations! O the excellent enjoyments that Christ vouchsafes to his people on this day! O the discoveries of Grace! O the exercise of Grace! O the increase of Grace, the progress in Grace! O the comforts of Grace that God vouchsafes to his Chosen on this day! Experience shows that the right sanctifying of the Sabbath, is a powerful means under Christ to sanctify us, and to increase our faith, and raise our hope, and inflame our love, and to kindle our zeal, and to enlarge our desires, and to melt our hearts, and to weaken our sins. But, Twelfthly and lastly, Consider this, that a right sanctifying of the Sabbath will cross Satan's grand design, it will spoil his plot, his masterpiece. Satan is a deadly enemy to the right sanctifying of the Sabbath, witness the many temptations that many Christians are more troubled with on this day, than they are on any other day in the whole week; and witness the many vain, wand'ring, and distracting thoughts that many precious Christians are more afflicted with on this day, than they are on all the days of the week beside; and witness that high and hot opposition that he in his instruments Rev. 2. 10. makes against the strictest observers of that day; and witness his constant prompting and spurring such on to the profanation of the Sabbath, whose examples are most dangerous, and encouraging to wicked men, as Magistrates, Ministers, Parents, and Masters, etc. and witness his strong endeavours, constant attempts, crafty devices, and deep policies that he has made use of in all the Ages of the World, to keep people off from a religious observation of the Sabbath; yea, and to make them more wicked on that day, then on any other day of the week: May I not say then on all other days of the week? I have been the longer upon this ninth Particular, partly because of the weightiness of it, and partly to encourage the Reader to a more close and strict observation of the Sabbath, and partly to justify those that are conscientious observers of it, and partly to justify the Lord in turning London into ashes for the horrible profanation of his day. The Sabbath-day is the Queen of days, say the Jews. The The Sabbath-day differs as much from the rest of the days, as the wax doth to which a King's Great Seal is put, from ordinary wax. Sabbath-day among the other days, is as the Virgin Mary among Women, saith Austin. Look what the Phoenix is among the Birds, the Lion among the Beasts, the Whale among the Fishes, the Fire among the Elements, the Lily among the Thorns, the Sun among the Stars, that is the Sabbath-day to all other days; and therefore no wonder, if God burn such out of their habitations, who have been prophaners of his day. Ah London! London! were there none within nor without thy Walls that made light of this Institution of God, and that did offer violence to the Queen of days by their looseness and profaneness, by their sitting at their doors, by their walking in moorfield's, by their sport and wrestle there, and by their haunting of Alehouses and Whore-houses, their tossing of Pots and Pipes, when they should have been setting up God, and Christ, and Religion in their Families, and mourning in their Closets for the sins of times, and for the afflictions of poor Joseph? How did the wrath and rage of King Ahasuerus smoke against Haman, Esth. 7. 8, 9, 10. when he apprehended that he would have put a force upon the Queen? And why then should we wonder to see the wrath of the Lord break forth in smoke and flames against such a generation, that put a force upon his day, that profaned his day, the Queen of days? Ah Sirs! you have greatly profaned and abused the day of the Lord; and therefore why should any marvel, that the Lord has greatly debased you, and laid your glory in dust and ashes? In these late years, how has profaneness, like a flood, broke in upon us on the Lord's day? and therefore it highly concerns all the prophaners of the day of the Lord, to lay their hands upon their hearts, and to say, the Lord is righteous, the Lord is righteous, though he has laid our habitations desolate. Who is so great a stranger in our English Israel, as not to know that God was more dishonoured on the Sabbath-day (within and without the Walls of London) than he was in all the other six days of the week? and therefore let us not think it strange, that such a fire was kindled on that day, as has reduced all to ashes. What Antic habits did men and women put on, on this day? what frothy, empty, airy discourses and intemperance was to be found at many men's Tables this day? How were Alehouses, Stews, and moorfield's filled with debauched sinners this day? No wonder then, if London be laid desolate. Now this abominable sin of open profaning the Sabbaths of the Lord, I cannot with any clear evidence charge upon the people of God, that did truly fear him within or without the Walls of London. For first, they did lament and mo●rn over the horrid profanation of that day. Secondly, I want eyes (at present) to see how it will stand either with the truth of Grace, or state of Grace, for such as are real Saints to live in the open profanation of God's Sabbaths. Thirdly, because an ordinary profaning of the Lords Sabbaths, is as great an Argument of a profane heart, as any that can be found in the whole Book of God. Fourthly, because Sabbath-days are the Saints Market-days, Prov. 10. 5. Prov. 17. 16. Isa. 25. 6. Math. 5. 47. the Saints harvest-days, the Saints summer-days, the Saints seed-days, and the Saints feasting-days; and therefore they will not be such fools as to sleep away those days, much less will they presume to profane those days, or to toy and trifle away those days of Grace. Fifthly, what singular thing do they more than others, if they are not strict observers and conscientious sanctifiers of the Lords day. sixthly and lastly, of all the days that pass over a Christians head in this world, there are none that God will take such a strict and exact account of, as of Sabbath-days; and therefore it highly concerns all people to be strict observers and serious sanctifiers of that day. Now upon all these accounts, I cannot charge such throughout Saints as lived within or without the Walls of London, with that horrid profanation of the Sabbath as brought the late fiery Dispensation upon us, and that turned a glorious City into a ruinous heap. Whatever there was of the hand of man in that dreadful Conflagration, I shall not now attempt to divine, but without a peradventure, it was Sabbath-guilt which threw the first Ball that turned London into flames and ashes. When fire and smoking was on Mount Sinai, God was there; but when London was in Exod. 19 18. flames and smoke, Sabbath-guilt was there. Doubtless all the power of Rome and Hell should never have put London into flames, had not London's guilt kindled the first coal. But, We come now to the Use and Application of this important Point. Tenthly, The profaneness, lewdness, blindness, and 10. wickedness of the Clergy, of them in the Ministry, brings the Judgement of Fire, and provokes the Lord to lay all waste before him, Zeph. 3. 4-6. Her Prophets are light and treacherous persons, her Priests have polluted the Sanctuary, they have done violence to the law, I have cut off the nations, their towers are desolate, I have made their street w●ste, that none passeth by, their cities are destroyed, so that there is no man, that there is none inhabitant. Their Prophets and Priests were rash, heady, and unstable persons, they were light, faithless men (or men of faithlesness, as the Hebrew runs) They were neither faithful to God, nor faithful to their own Souls, nor faithful to others Souls; they invented and feigned Prophecies of their own, and then boldly maintained them, and imposed them upon their Hearers: they were profane and light in their carriages, they fitted their Doctrines to all fancies, humours, parties, and times; they betrayed their trust, they betrayed the lives of men into the hand of divine Justice, and the Souls of men into the hands of Satan; they polluted the Sanctuary, they polluted the Holy things of God, by managing of his Worship and Service in a profane carnal way, and with a light, slight, perfidious spirit, and by perverting the true sense of the Law in their ordinary teaching of the people. They did violence to the Law, or they contemned, removed, or cast away the Law, as the Original run●: the Hebrew word here used, signifies also to ravish. Their Prophets and Psal. 50. 17. Priests did ravish the Law of God by corrupting the Law, and by putting false glosses upon it, and by turning of it into such shapes and senses as would best suit the times, and please the humours of the people. Now for these abominations of their Prophets and Priests, God denounces a dreadful Woe against the City of Jerusalem in vers. 1. woe to her that is filthy and polluted, to the oppressing city, Lam. 4. 11-13. The Lord hath accomplished his fury, he hath poured out his fierce ●nger, and hath kindled a fire in Zion, and it hath devoured ●he foundation thereof. For the sins of her Prophets and the iniquity of her Priests, that have shed the blood of the just in the midst of her. God sent a consuming flame into Jerusalem, which did not only burn the tops of their houses, but also the foundations themselves, leaving no mark whereby they might know where their houses stood, nor any hopes of building them up again. But why did God kindle such a devouring fire in Jerusalem, which was one of the World wonders, and a City that was not only strong in situation and building, and deemed impregnable, but a City that was Gods own Seat, the Palace of his Royal residence; yea, a City that the Lord had for many years, to the admiration of all the world, powerfully and wonderfully protected against all those furious assaults that were made upon her by her most potent and mighty Adversaries? Answ. For the sins of her Prophets, ●nd the iniquities of her Priests, as God himself testifies, who can neither die nor lie. You may see this further confirmed, if you please but seriously to ponder upon these Scriptures, Mich. 2. 11. Isa. 30. 10, 11. Jer. 5. ult. Hos. 4. 9 Isa. 9 16. Lam. 2 14. Ezek. 3. 18. Ezek. 22. 25, 26. 31. Jer. 23. 11. 14, 15. 39, 40. Look as the body Natural, so the body Politic cannot be long in a good constitution, whose more noble and essential parts are in a consumption. The enormities of Ministers have the strongest influence upon the souls and lives of men, to make them miserable in both worlds. Their falls will be the fall and ruin of many; for people are more prone to live by Examples then by Precepts, and to mind more what the Minister does, than what he says: Praecépta docent, exempla movent, Precepts may instruct, but Examples do persuade. The Complaint is ancient in Seneca, That commonly men Seneca de vita beata, cap. 1. live, not ad rationem, but ad similitudinem. The people commonly make the Examples of their Ministers the Rules of their Actions; and their Examples pass as current among them, as their Princes Coyn. The Common-people are like tempered Wax, easily receiving impressions from the Seals of their Ministers vices. They make no bones of it to sin by prescription, and to damn themselves by following the lewd Examples of their Ministers. The Vulgar unadvisedly take up crimes on trust, and perish by following of bad Examples. I will leave the serious Reader to make such Application as in prudence and conscience he judges meet. But, Eleventhly, Sometimes the sins of Princes and Rulers bring the fiery Dispensations of God upon Persons and Places, Jer. It is a strange saying in Lipsius, viz. That the names of all good Princes may easily be engraven or written in a small Ring. Lips. de Constantia, lib. 2. cap. 25. 38. 17, 18, 23. Then said Jeremiah unto Zedekiah, Thus saith the Lord the God of Hosts, the God of Israel, if thou wilt assuredly go forth unto the King of Babylon's Princes, than thy soul shall live, and this city shall not be burnt with fire, and thou shalt live and thine house. But if thou wilt not go forth to the King of Babylon's Princes, then shall this city be given into the hands of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand, but shalt be taken by the hand of the King of Babylon, and thou shalt cause this city to be burnt with fire: O● as the Hebrew runs, Thou shalt burn this city with fire, that is, thou by thy obstinacy wilt be the means to procure the burning of this City, which by a rendition of thyself, thou mightest have saved. So Jer. 34. 2. 8, 9, 10, 11. compared with Chap. 37. 5. to vers. 22. Judges and Magistrates are the Physicians of the State (saith B. Lake in his Sermon on Ezra) and sins are the diseases of it; what skills it, whether a Gangrene gins at the head or the heel, seeing both ways it will kill, except this be the difference, that the head being nearer the heart, a Gangrene in the head will kill sooner than that which is in the heel: Even so will the sins of great Ones overthrow a State sooner than those of the meanest sort, 2 Sam. 24. 9 to vers. 18. But, Twelfthly, The abusing, mocking, and despising of the Messengers of the Lord, is a sin that brings the fiery Dispensation Turn to these two pregnant Texts, and ponder seriously upon them; for they speak close in the case. upon a People, 2 Chron. 36. 15, 16, 17, 18, 19 Math. 23. 34. 37, 38. Behold your house is left unto you desolate. Here is used the present for the future, to note the certainty of the desolation of their City and Temple, and their own utter ruins: and about forty years after the Romans came and burnt their City and Temple, and laid all waste before them. They had turned the Prophets of the Lord out of all, and therefore the Lord resolves to turn them out of all. O Sirs! will you please seriously to consider these six things. First, that all faithful, painful, conscientious Ministers or Messengers of the Lord, are great Instruments in the hand of the Lord for stopping or steming the tide of all profaneness and wickedness in a Land, which bring all desolating Isa. 58. 1. and destroying Judgements upon Cities and Countries. 2. For converting Souls to God, for turning poor sinners from Acts 26. 15, 16, 17, 18. Dan. 12. 3. darkness to light, and from the power of Satan to Jesus Christ. 3. For promoting of Religion, Holiness, and Godliness in men's hearts, houses, and lives, which is the only way under Heaven to render Cities, Countries, and Kingdoms safe, happy, and prosperous. 4. For the weakening of the Kingdom of Satan and Antichrist, the weakening of whose Kingdom is the glory, safety, and security of the Land. 5. For the turning away of wrath, either felt or feared. 6. For the bringing down of the greatest, weightiest, and noblest of James 5. 16, 17, 18. temporal favours and blessings upon Cities and Countries, as might be proved from scores of Scripture. And therefore The first on the 24. of August, and the other on the 2. of September. never marvel, if God revenges the abuses done to them in flames of fire. It was on a Sabbath that the public liberty of the painful, faithful Ministers of London was terminated and came to an end, and it was on a Sabbath that London was burnt. Thirteenthly, Shedding of the blood of the Just, is a crying sin that brings the Judgement of Fire, and lays all desolate, Ezek. 35. 4, 5. 7. I will lay thy cities waste, and thou See Ezek. 21. 28. 31, 32. And Chap. 25. 3, 4, 5. shalt be desolate, and thou shalt know that I am the Lord. Because thou hast had a perpetual hatred (or hatred of old) and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end. Thus will I make mount Seir most desolate, and cut off from it him that passeth out, and him that returneth. Vers. 10. Because thou hast said these two nations and these two countries shall be mine, and we will possessit, whereas the Lord was there. Vers. 11. Therefore as I live, saith the Lord God, I will even do according ●o thine anger, and according to thine envy which thou hast used out of thy hatred against them: and I will make myself known among them when I have judged thee. Vers. 12. And thou shalt know that I am the Lord, and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel, saying, They are laid desolate, they are given us to consume (or devour.) Vers. 13. Thus with your mouth you have boasted against me, and have multiplied your words against me, I have heard them. Vers. 14. Thus saith the Lord God, when the whole earth rejoiceth I will make thee desolate. Vers. 15. As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee, Thou shalt be desolate, O mount Seir, and all Idumea, even all of it, and they shall know that I am the Lord. The Edomites were deadly enemies to the Israelites, their hatred was old and strong, and active against them; and they took hold on all occasions wherein they might express their rage and cruelty against them, both in words and works. And therefore Psal. 137. 7. when the Babylonians took Jerusalem, they cried, Raze it, Raze it, even to the foundation thereof. When the Babylonians entered Jerusalem, many of the Jews fled to the Edomites for succour, they being their brethren; but instead of sheltering them, they cruelly destroyed them, and greatly insulted over them, and were glad of all opportunities wherein they might vent all their rage and malice against them, that so they might the better ingratiate themselves with the Babylonians. Now for these cruel practices and barbarous severities of theirs towards the poor, afflicted, and distressed Israel of God, God is resolved to bring utter desolation upon them. Vers. 3. Thus saith the Lord God, Behold, O mount Seir, I am against thee, and I will stretch out my hand against thee, and I will make thee most desolate: Or as the Hebrew is, Shemamah Vmeshammah, desolation and desolation. Now this doubling of the Hebrew word shows the certainty of their desolation, the speediness of their desolation, and the greatness and throughness of their desolation, Jer. 26. 14, 15. See vers. 8, 9 11. As for me, behold, I am in your hand, do with me as seemeth good and meet unto you. But know ye for certain, that if you put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof. That was good counsel, which Tertullian gave Scapula a Pagan Persecutor. God will surely make Inquisition for our blood, therefore (saith he) if thou wilt not spare us, yet spare thyself; if not thyself, yet spare thy Country, which must be responsible when God comes to visit for blood. So Lam. 4. 11. 12, 13. The Lord hath accomplished his fury, he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof. The Kings of the earth, and all the inhabitants of the world would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem. For the sins of her Prophets, and the iniquities of her Priests, that have shed the blood of the just in the midst of her. The Prophets and the Priests enraged the people against them, and engaged the Civil Power against the just and the innocent, to the shedding of their blood. But this innocent blood could not be purged away but by fire. To shed the blood of the Just is a most crying sin, and that for which God has turned the most glorious Cities in the World into ashes. Jerom upon the Text saith, that the Prophets and Priests shed the blood of the Just in the midst of Jerusalem, by drawing them into error, which is to the destruction of the Soul. But Calvin upon the Text well observes this cannot stand, because just men are not so destroyed; but the wicked only that take no heed to their false teaching. Therefore (saith he) the true Prophets of God are meant by the just, for whom they had Prisons, Dungeons, and Stocks to put them into; and sometimes stoning, or otherwise, tumults, which they stirred up among the people, whereby their blood was shed. Rome has much of the blood of the Saints upon her skirts, and for this very sin she shall be utterly burnt with fire, as you may see at large, if you will please to read the 18. Chapter Rev. 16. 6. Rev. 17. 6. Rev. 19 2. Rev. 18. 24. of the Revelations at your leisure. Though Rome was a Cage of unclean Birds, and full of all manner of abominations; yet the sin that shall at last burn her to ashes, is the blood of the Saints: mark, though the people of God are in Babylon, and may partake of her Plagues, and fall under the fiery Dispensation with her; it is not the sins of the Saints but the sins of Babylon that bring the Judgement of Fire upon Babylon. Mark, the people of God may live in a City that may be burnt to ashes, and yet their sins may not be the procuring causes of that Judgement. Lot lived in Sodom, and Gen. 19 had his failings and infirmities as well as other Saints; but it was not his sins that brought the Judgement of Fire upon that City, but the sins of the Citizens, as the Scripture assures us. But you may say, Pray, Sir, why is God so severe as to turn stately Cities, rich and populous Cities, great and glorious Cities into a ruinous heap, for shedding the blood of the Just? Answ. Because next to the blood of Christ, the blood of the Just is the most precious blood in all the world. Mark, there are these nine things that speak out the preciousness of the blood of the Just. First, Clear and plain Scriptures speak out the blood of the Saints to be precious. He shall redeem their soul from deceit Psal. 73. 32, 33. Psal. 72. 14. and violence, and precious shall their blood be in his sight. And so Psal. 116. 15. Precious in the sight of the Lord is the death of his Saints. But, Secondly, The cry of their blood reaches as high as Heaven, and this speaks it out to be precious blood, Gen. 4 10, 11. Crying is ascribed to blood by a figurative speech. The blood of one Abel had so many tongues as drops, and every drop a voice to cry for vengeance, and the cry of his blood did strongly engage the Justice of God to punish it. Rev. 16. 6. Give them blood to drink, for they are worthy. But, Thirdly, Gods cursing their blessings, who have shed the blood of his Saints, speaks out their blood to be precious blood, Gen. 4. 10, 11. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. Now this is added by the way. 1. To aggravate the sin of Cain. 2. To show the fitness of the punishment: 'tis as if he had said, the earth did, as it were, in compassion receive into her bosom that blood which thou didst cruelly and wickedly shed; and therefore out of the earth (which hath sucked in by the pores thereof thy brother's blood) shall spring a curse that shall plague thee for shedding that blood. The earth which was created for thy blessing and service, shall execute this curse against thee in vengeance, not yielding thee the fruits which otherwise it would have done. As is expressed in vers. 12. When thou tillest the ground, it shall not henceforth yield unto thee her strength. (Heb. It shall not go on to give thee its ability.) This was a second curse, whereby the earth became worse for cain's sin than it was for Adam's Now if this curse were not general; yet doubtless it was a particular curse upon cain's portion: so that wheresoever, or whensoever he should till the earth as a Husbandman, the earth by its barrenness should upbraid him as a Murderer. But, Fourthly, Gods pouring out of the blood of the wicked as water is poured out upon the ground, to prevent the effusion of his children's blood, speaks out their blood to be precious Isa. 43. 4, 5. blood. At the Red-sea God made way, not only through the Sea, but also through the blood of the Egyptians Exod. 14. to preserve the blood and lives of his poor people. God, to preserve the lives and blood of his people, destroys a hundred four-score and five thousand of Zenacheribs Army by the Isa. 37. 36. hand of his Angel in one night. And you know in esther's Esth. 9 time, how God made way for the preservation of the lives and blood of his people through the blood of Haman his Sons, and the rest of their enemies that hated them. I might give you twenty other Scriptures to the same purpose, but enough is as good as a Feast. But, Fifthly, The strict Inquisition that God has made after the blood of the Just in all Ages of the World, argues the preciousness of their blood, Psal. 9 12. When he maketh inquisition for blood, he remembreth them, he forgetteth not the cry of the humble. Did not Pharaoh, Ahab, Jezabel, Haman, Herod, Amalek, Moab, Ammon, Zenacherib, etc. find by woeful experience, that God did make a strict Inquisition after the blood of the Just. And so did those men of violence, who shed the blood of the Just in the primitive times, etc. But, Sixthly, The speedy and dreadful Vengeance of God upon such as have shed the blood of the Just, speaks out their blood to be precious in his eyes, Psal. 55. 23. But thou, O God, shalt bring them down into the pit of destruction, bloody and deceitful men shall not live out half their days, Psal. 94. 21-23. They gather themselves together (Heb. Run by troops as thiefs do) against the soul of the righteous, and condemn the innocent blood: he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off. Richard the III. and Q. Mary were cruel Princes, and shed the blood of the Just, and they had the shortest Reign of any since the Conquest. Charles the IX. was a great shedder of the blood of the History of France, pag. 791. to pag. 798. Just, he had a deep hand in the Massacre of the Protestants in Paris, and in other Parts of his Kingdom, he glutted himself with the blood of the Just, and gloried greatly in their ruins. In his latter days he was surprised with a great debility and tormenting pains in his body, after a great effusion Pag. 808, 809. of blood which issued out by all the passages of his body, he breathed forth his wretched Soul. Oh the horrid butcheries that were committed and commanded by this bloody Prince his Reign, throughout his whole Realm! but at last divine Vengeance overtook him, and he died wallowing in his own blood, etc. The Duke of Guise, next to the King, had the greatest Pag. 793, 794. hand in the Massacre of the Protestants, he was a most barbarous Prince, and at last he falls by barbarous hands; for he being called by Revoll Secretary to Henry the III to come to the King into his Cabinet, as he lifted up the Tapestry Page 867. with one hand to enter, he was charged with Swords, Daggers, and Partisans, and so died by the hands of Murderers. He that had murdered many thousands of the Protestants, was at last murdered by men of his own Religion. Henry the III. King of France, was a most cruel Enemy to French History, pag. 879, 880. the Protestants, and he was by James Clemmont a Monk, stabbed in the same Chamber, and on the same day wherein he had helped to contrive the French Massacre. Doubtless God will one day reckon with France for all that Protestant blood that they have shed. Maximinus was a great Persecutor of the people of God, he set forth a Proclamation engraven in Brass for the utter History of the Council of Trent, pag. 417. abolishing of Christ and his Religion; he was at last eaten up of Lice. The same Judgement befell Philip King of Spain, who swore he had rather have no Subjects than Lutheran Subjects; and when he had narrowly escaped drowning in a shipwreck, he said, he was delivered of God to rout off Lutheranism, which he presently began to do, but God soon cut him off. Thomas Blavar, one of the Privy Counsellors of the King of Scots, was a sore Persecutor of the people of God in that Theatrum Historicum. Land; when he lay on his dying-bed he fell into despair, and cried out, that he was damned, he was damned: and when the Monks came about him to comfort him, he cried out upon them, saying, That their Masses and other trash would do him no good; for he never believed them, but all that he did was for love of money, and not of Religion, not respecting or believing that there was either a God or a Devil, a Hell or a Heaven; and therefore he was damned, there was no remedy but he must go to Hell, and in this case without a sign of repentance he died. A Popish Magistrate having condemned a poor Protestant to death, before his execution he caused his tongue to be cut out, because he should not confess the truth: but the Lord did retaliate it upon him; for the next child he had, was born without a tongue. Cardinal Crescentius was a most desperate Persecutor of the people of God, he was the Pope's Ambassador to the Anno 1552. Council of Trent, and being one night busy in writing to his Master the Pope, a huge black Dog with great flaming eyes, and long ears dangling down to the ground, appeared to him in his Chamber, and went under the Table where he sat: Upon which the Cardinal was amazed; but as as soon as he had recovered himself, he called his Servants to put out the black Dog that was come into his Chamber: but they looked round about his Chambers, and the next Chambers, but could find no black Dog: upon which the Cardinal fell presently sick with a strong conceit, which never left him till his death, still crying out, Drive away the black Dog, drive away the black Dog, which seemed to him to be climbing up his Bed; and in that humour he died. After the Martyrdom of Gregory the Bishop of Spoleta, Flacchus Phil. Lonicer. the Governor who was the Author thereof, was struck with an Angel, and vomited up his entrails at his mouth, and died. Mammea Agrippitus when he was fifteen years old, because Cent. 3. cap. 12. he would not sacrifice to their Idols, was apprehended at Preneste, and whipped with Scourges, and hanged up by the heels, and at last slain with the Sword; in the midst of whose torments the Governor of the City fell down dead from the Tribunal-seat. Gensericus King of the Vandals (an Arrian) was a most Sigeb. in Chron. cruel Persecutor of the Orthodox Christians, he was possessed of the Devil, and died a most miserable death in the year 477. Herod the Great, who caused the Babes of Bethlehem to be Euseb. Hist. slain, hoping thereby to have destroyed Christ, shortly after was plagued by God with an incurable disease, having a slow and slack fire continually tormenting of his inward parts, he had a vehement and greedy ●● fire to eat, and yet nothing would satisfy him; his inward bowels rotten, his breath was short and stinking, some of his members rotten, and in all his members he had so violent a cramp, that nature was not able to bear it, and so growing mad with pain, he died miserably. Herod Antipas, who beheaded John Baptist, not long after Euseb. Hist. falling into disgrace with the Roman Emperor, with his incestuous Herodias the Suggester of that murder, they were banished, and fell into such misery and penury, that they ended their wretched lives with much shame and misery. Herod Agrippa was a great Persecutor of the Saints; he was Acts 12. Joseph. Antiq. lib. 19 cap. 7. eaten up of worms in the third year of his Reign, as Jos●phus observes. He went to Caesarea to keep certain Plays in the Honour of Caesar; the Gown he was in (as the same Author relates) was a Gown of Silver wonderfully wrought, and the beams of the Sun reflecting upon it, made so it glister, that it dazzled the eyes of the Beholders; and when he had made an end of his starched Oration in this his Bravery, his Flatterers Acts 12. 21, 22, 23. extolled him as a God, crying out, 'Tis the voice of a God, and not of a man: Whereupon he was presently smitten by the Angel of the Lord, and so died with worms that eat up his Joseph. Antiq. lib. 18. cap. 13. entrails; the blow the Angel gave him was an inward blow, and not so visible to others; and his torments more and more increasing upon him, the people put on sackcloth, and made supplication for him, but all in vain; for his pains and torments growing stronger and stronger every day upon him, they separated his wretched soul from his loathsome body within the compass of five days. Euseb. Hist. Cai●phas the high Priest, who gathered the Council, and suborned false Witness against the Lord Christ, was shortly after put out of his Office; and one Jonathan substituted in Euseb. Hist. lib. 2. cap. 7. his room, whereupon he killed himself. Not long after Pontius Pilate had condemned our Lord Christ, he lost his Deputiship, and Caesar's favour; and being fallen into disgrace with the Roman Emperor, and banished by him, he fell into such misery, that he hanged himself. Oh the dreadful Judgements that were inflicted upon the chief Actors in the Ten Persecutions! Shall I give you a brief account of what befell them? Nero that Monster of men, who raised the first bloody Persecution (to pick a quarrel with the Christians) he set the City of Rome on fire, and then charged it upon them; under which pretence he exposes them to the fury of the people, who cruelly tormented them, as if they had been common burners and destroyers of Cities, and the deadly enemies of mankind; yea, Nero himself caused them to be apprehended and clad in wild beasts skins, and torn in pieces with Dogs, others were crucified, some he made Bonfires of to light him in his night-sports: To be short, such horrid cruelty he used towards them, as caused many of their enemies to pity them. But God found out this wretched Persecutor at last; for being adjudged by the Senate an enemy to mankind, he was condemned to be whipped to death, for the prevention whereof he cut his own throat. Domitian the Author of the second Persecution against the Christians, having drawn a Catalogue of such as he was to kill, in which was the name of his own Wife and other friends: upon which he was by the consent of his Wife slain by his own Houshold-servants with Daggers in his Privy-Chamber; his body was buried without Honour, his Memory cursed to posterity, and his Arms and Ensigns were thrown down and defaced. Trajan raised the third Persecution against the Church; he was continually vexed with Seditions, and the vengeance of God followed him close. For first, he fell into a Palsy, than lost the use of his senses; afterwards he fell into a Dropsy, and died in great anguish. Adrian being vexed with great and perpetual Commotions in his life, died with much anxiety. Maximinus being declared an Enemy by the Senate, was killed in his own Tent. Decius by the Goths (in their first Invasion of the Empire) with his whole Army was cut off. Valerianus was overcome by the Persians, and made use of by Sapor, as a Stirrup for his foot, when he went to take Horse. Julian in his height of contempt against Christ, was deadly wounded in Battle against the Persians, and throwing his blood in the Air, died with that desperate expression in his mouth, Vicisti tandem Galilaee. Valentius being a great Favourer of the Arrians, and a great Persecutor of the Orthodox (the Arrians exceeding the Euseb. Hist. lib. 9 cap. 8. The Christians compared his destruction in the water to Pharaoh's drowning in the Red Sea. Heathens in cruelty) was in Battle against the Goths in Thracia wounded, and being carried to a house that was near, it was set on fire by the Enemy, in which he miserably perished. Maxentius and his chief Officers being put to flight on the other side of the River Tiber by Constantine, was necessitated to return by a Bridge whereupon he had made devices in a secret way to have drowned Constantine, by which he and those that were with him were drowned in the River: upon which occasion the Christians took occasion to sing that word, Psal. 9 16. The Lord is known by the judgements which he exceuteth, the wicked is snared in the work of his own hand: And that word, Psal. 7. 15. He made a pit and digged it, and he himself is fallen into it. Dioclesian being sent for by Constantine upon suspicion, chose rather to poison himself then to see him. Maximianus Herculeus endeavouring again to recover his Authority, was discovered in his design by his Daughter Constantine's Wife: whereupon he was pursued and besieged by Constantine, and was either killed, or during the Siege hanged himself, as is diversely reported by several Writers. Maximinus Jovius through intemperance becoming corpulent, was smitten with boils in the secret parts, out of which issued abundance of vermin; his Physicians were either suffocated by the odious smell of his loathsome disease, or else they were killed by him, because they could not cure him. One of his Physicians told him, that it was God's Judgement on him for persecuting the Christians, which no man could cure. At last he sell under such conv●●tions, as forced him to confess, that the wrongs and injuries that he had done to the people of God, were the cause of that plague; and therefore being struck with terror and horror, gave out Edicts, that the Persecution should cease; and that Churches should be builded; and that in their Meetings prayers should be put up for him, as formerly used to be: which Edict is to be found in Eusebius. The other Tyrant in the East (to wit Maximinus who Euseb. Hist. lib. 8. cap. 29. was called Caesar) had been industrious to invent cruel tortures for the Christians, especially to pull out their eyes: but at last he was defeated, and in a base habit made to hid himself, and afterwards he was pursued by such a sickness which made both his eyes to drop out of his head, by which Judgement he was necessitated to confess, that the God of the Christians was the only true God, and that he had been mistaken concerning the gods whom he chose to worship; which words Euseb. de vita Constantini, lib. 2. cap. 52. were uttered by him when he was even expiring, as Eusebius testifies. By all these dreadful Instances, you may run and read that heavy Vengeance that has been inflicted upon those who have shed the blood of the Just. Foelix Earl of Wartenburge was a great Persecutor of the Saints, and did swear that ere he died, he would ride up to the Spurs in the blood of the Lutherans: but the very same night wherein he had thus sworn and vowed, he was choked with his own blood. The Judgements of God were so famous and frequent upon those that did shed the blood of the Saints in Bohemia, that it was used as a Proverb among the Adversaries themselves, That if any man be weary of his life, let him but attempt against the Picardines (so they called the Christians) and he should not live a year to an end. Sir Thomas Moor, once Lord Chancellor of England, was a sworn Enemy to the Gospel, & persecuted the Saints with fire and faggot; and among all his praises he reckons, this is the chiefest: That he had been a Persecutor of the Lutherans, i e. the Saints: but what became of him? he was first accused of Treason, and then condemned, and at last beheaded. Judge Morgan was a great Persecutor of the people of God; but shortly after he had passed the Sentence of Condemnation upon that virtuous Lady, the Lady Jane Grey, he fell mad, and in his mad raving fits, he would continually cry out, Take away the Lady Joan, take away the Lady Jane from me: and in that horror he ended his wretched life. Drahomiza, after the death of her Husband, usurped the Government of Bohemia, and was a cruel Persecutor of the people of God; but by a righteous hand of God it so fell out, that on that very place where the Ministers bones lay unburied, the earth opened of itself, and swallowed her up alive with her Chariot, and those that were in it: which place is now to be seen before the Cast'e of Prague. There is no end of Instances of a later date. But, Seventhly, The strange, miraculous, and wonderful preservation of the lives and blood of the Just, speaks out their Hesiod speaks of thirty thousand Demigods that were keepers of men; but what are so many thousand Gods to that one God that neither slumbers nor sleeps, but day and night keeps his people as the apple of his eye, Zeph. 5. 8. As his Jews, Mal. 3. 17. that keeps them in his Pavilion, as a Prince his Favourite, Psal. 31. 20. blood to be precious blood. Who can sum up the many Miracles of divine Love, Power, Wisdom, and Care, etc. that God manifested in the preservation of Joseph in the Prison, Jeremiah in the Dungeon, Daniel in the Den, and the three Children in the fiery Furnace, and not say, surely the blood of the Saints is very precious in the eyes of the Lord? I have read of a certain Witch that sent her Spirits to kill Ambrose; but they returned her this Answer, That God had hedged him in as he did Job, and therefore they could not touch him, they could not hurt him. Another came with a drawn Sword to his Bedside to have killed him, but he could not stir his hand, till repenting, he was by the prayer of Ambrose restored to the use of his hand again. For Luther (saith my Author) a poor Friar to stand it out against the Pope and all the Power of Rome, was a great miracle, and that he should prevail against all that Power, was a greater, and that after all, he should die in his bed, was the greatest of all. There are many thousand Instances more of the like nature, but enough is as good as a Feast. Eighthly, The spiritual Judgements that God hath given such up to, who have shed the blood of the Just, speaks out their blood to be precious blood. Oh the dreadful horrors and amazing terrors of conscience that such have been given up too! Take a few Instances among the many that might be given. The Vaivod that had betrayed Zegeden a godly man, professed to Zegedine; that he was so haunted with Apparitions Cicero. and the Furies of his own Conscience, that he could not rest day nor night. Dionysius a cruel Tyrant, a bitter Enemy Conscience is God's Preacher in the bosom. Conscience is mille testes, a thousand witnesses for or against a man. Conscience hath a good memory. to all good men and good things, was so troubled with fear and horror of conscience, that not daring to trust his best friends with a Razor, he used to sing his beard with burning coals. A sleepy conscience, when awakened, is like a sleepy Lion, when he awakes he roars and tears his prey. It is like Prometheus Vultur, it lies ever gnawing. Sin brings a stain and a sting. Horror of conscience meets a man in the dark, and makes him leap in the night, and makes him quake in his sleep, and makes him start in every corner, and makes him think every bush is a man, every man a Devil, and every Devil a Messenger to fetch him quick to Hell. By this Theodorick saw the face of a man in the mouth of a fish. N●ssus heard the noise of murder in the voice of birds. Saundes ran distracted over the Irish Mountains. This made Cain wander, Saul stab himself, Judas hang himself, Arius empty his bowels at the stool, Latomus cry desperately, he was damned, he was damned, and Julian confess, that he was conquered. It makes man, the Lord of all, to be Slave to all. Lord, what is man? Certainly 'tis better with Evagrius to lie secure on a bed of straw, then to have a turbulent conscience on a bed of Down, having Curtains embossed with Gold and Pearl. But, Ninthly and lastly, The shedding of the blood of the Just, is a sin of so high a cry, and so deep a dye, that for it God is resolved (except men repent) that he will shut them out Gal. 5. 21. Rev. 21. 8. Rev. 22. 15. 1 Joh. 3. 15. Math. 22. 7. of the highest Heaven, and cast them down to the lowest Hell, as you may see by comparing the Scriptures in the Margin together; and therefore certainly the blood of the Just is most precious blood. Now seeing that the blood of the Just is such precious blood, who will wonder, if God sets such Cities, and Towns, and Countries into a flame about their ears, upon whose skirts the blood of the Just is to be found? Josephus speaking of the desolation of Jerusalem, saith, Because they have sinned against the Lord God of their Fathers in shedding the blood of just men and innocents' that were within thee, even in the Temple of the Lord, therefore are our sorrowful sigh multiplied, and our weepin●s daily increased 'Twas the blood of the just, the blood of the innocents' that turned Jerusalem into ashes. I have read of one Rabbi Samuel, who six hundred years since writ a Tract in form of an Epistle to Rabbi Isaac Master of the Synagogue of the Jews, wherein he doth excellently discuss the cause of their long Captivity and extreme misery, and after that he had proved, that it was inflicted for some grievous sin, he showeth that sin to be the same which Amos speaks of. For three transgressions of Israel, and for four I will not turn away the punishment thereof, because they sold the righteous for silver, and the poor for a pair of shoes. The selling of Joseph he makes the first sin, the worshipping of the Calf in Horeb the second sin, the abusing of God's Prophets the third sin, and the selling of Jesus Christ the fourth sin. For the first, they served four hundred years in Egypt; for the second, they wandered forty years in the Wilderness; for the third, they were Captives seventy years in Babylon; and for the fourth, they are held in pitiful Captivity even till this day. When Phocas, that bloody Cutthroat, sought to secure himself by building high Walls, he heard a voice from Heaven telling him, That though he built his Bulwarks never so high; yet sin within (blood within) would soon undermine all. Shedding the blood of the Just, is a sin that hath undermined the strongest Bulwarks, and that hath blown up, and burnt up the most glorious Cities that have been in the World. And who can tell but that the blood of the Just that was shed in the Marian days, might now come up into Speeds Chronicle in Queen Mary. remembrance before the Lord? For in four years of her Reign there were consumed in the heat of those flames two hundred seventy seven persons, viz. Five Bishops, one and twenty Ministers, eight Gentlemen, eighty four Artificers, one hundred Husbandmen, Servants, and Labourers, six and twenty Wives, twenty Widows, nine Virgins, two Boys, and two Infants. I say, who can tell but that the blood of these precious Servants of the Lord hath cried aloud in the ears of the Lord for vengeance against that once glorious, but now desolate City? Men of brutish spirits, and that are skilful to destroy, make no more of shedding the blood of the Just, than they do of shedding the blood of a Swine; but yet this hideous sin makes so great a noise in the ears of the Lord of Hosts, that many times he tells the World by his fiery Dispensations, that it cannot be purged away but by fire. And thus much for the sins that bring the fiery Judgement: our way now to the Application is plain. THE FIRST PART OF THE Application. 1. To see the Hand of the Lord in it. Ten Considerations to work to this. 2. To mourn under the sense of so great a Judgement. WE come now to the Use and Application of this important Point. The Explication of a Doctrine, is but the drawing of the Bow: the Application is the hitting of the Mark, the white, etc. Is it so, that God is the Author or Efficient cause of all the great calamities and dreadful Judgements that are inflicted upon Cities and Countries; and in particular of that of Fire: then, First, Let us see the hand of the Lord in this late dreadful Use. Fire that hath been upon us: for certainly God is the Author (permissively at least) he is the great Agent in all those terrible Judgements that befall Persons, Cities and Kingdoms. Ruth. 1. 13. 21. Psalm 39 9 1 Sam. 3. 18. Whosoever or whatsoever be the Rod, it's his hand that gives the stroke. The power of bringing Judgements upon City's God challengeth to himself, Amos 3. 6. Sha●● there be evil in a City, and the Lord hath not done it? Whatever the Judgement be that falls upon a City, God is the Author of it; he acts in it, and orders it according to his own good pleasure. There is no Judgement that casually falls upon any person, City or Country: Every Judgement is inflicted by a Divine Power and Providence. The Chaldeans could never have burnt Jerusalem, if the Lord had not granted The Soldier's Firebrand by which was fired the famous Temple of Jerusalem, was commissionated by a Divine Command. them a commission. Hence saith the Prophet, Evil came down from the Lord, unto the gate of Jerusalem, Mich. 1. 12. 'Twas a sore evil, that Jerusalem (which was one of the world's wonders) should be destroyed by fire; but this evil was determined at the Counsel-board in Heaven. Jerusalem was burnt by a Commission signed in Heaven, both when the Chaldeans under Nabuchadnezzar, and when the Romans under Titus Vespasian laid it in Ashes. All sorts of Judgements are more at the beck of God, and under the command Matth. 8. 5. 11. Whatever Miscreants made the Fire-Balls, yet God did blow the fire, and so turned London into a Ruinous heap. Certainly there was much of God's hand, whatever there was of men's heads in this fatal Fire. of God, than Servants are under the commands of their Masters, or Soldiers under the commands of their General, or Children under the command of their Parents. Whatever Judgement God commands to destroy a Person, a City, or Country, that Judgement shall certainly and effectually accomplish the command of God, in spite of all that creatures can do. God as he is our Creator, Preserver, and Sovereign Lord, has an absolute power both over our persons, lives, estates and habitations: and when we have transgressed his righteous Laws, he may do with us, and all we have as he pleases: he may turn us out of house and home, and burn up all our comforts round about us, and yet do us no wrong. Those things which seem accidental and casual unto us, are ordered by the wise Council, Power and Providence of God. Instruments can no more stir till God gives them a commission, than the Axe or the Knife can cut of itself▪ without an hand. Job eyed God in the fire that fell from Heaven, and in all the fiery trials that befell him. And therefore, as one observes, he doth not say, the Lord gave, Austi●e. and the Devil took away; nor the Lord gave, and the Chaldeans and Sabeans took away; but the Lord hath given, and the Lord hath taken, and blessed be the name of the Lord. Job 1. 20, 21. Certainly without the cognizance and concurrence of a Wise, Omniscient and Omnipotent God, no creatures can move; nor without his foresight and permission, no event can befall any Person, City, or Country. Acts 17. 28. For in him we live, move and have our being. No man can put forth a natural action without him. Whatever the means or instruments of our misery be, the hand is Gods, and this the Saints in all the Ages of the world have confessed. It becomes us Levit. 10. 1, 2, 3, 4. Heb. 11. 25, 26. in every Judgement, to see the hand of the Lord, and to look through visible means to an invisible God: for though the Lord may, and many times does make use of Satan and his instruments to scourge his dearest children, yet it is but one hand; and many instruments that he smites us with. God makes use of what second causes he pleases for the execution of his pleasure. And many times he makes the worst Isa. 10. 5. to 20. of men the Rod of his indignation to chastise his people with. Witness Pharaoh, Ahab, Haman, Herod, and the Assyrian Kings, with scores of other instances that the Scripture affords. And all Histories abound in nothing more than in Instances of this nature, as all know that have read any thing of History. The Conclave of Rome, and the Conclave of Hell can do nothing without a commission from Heaven. They can't make a Louse, nor burn a House, nor drown Exod. 8. 18. Jer. 21. 10. Matth. 8. 32. Chap. 10. 30. Luke 21. 18. a Pig, without a commission under the Broad Seal of Heaven. A Sparrow lights not upon the ground, nor a hair falls not from our heads, no nor a bristle from a Sow's back, (saith Tertullian) but by a Divine Providence. All created creatures both in that upper, and in this lower world depend upon God for their being, motion, and several activities. Now in that God did not exert his Power, neither to prevent, nor check those furious flames, which he knew without his interposure, would lay all in ashes; 'tis evident that it was his Divine pleasure, that London should be turned into a ruinous heap. Gods not hindering the desolation of London was a tacit commissioning of the flames to burn down all that stood in their way. That such are under a high mistake, that ascribe the burning of London, so to second causes, as that they will allow no more Judgement of God in it, than that which accompanies common casualty, I shall sufficiently evidence, before I have finished this first Use. But I hope the prudent Reader will make it his business to see the signal hand of God in this late fiery dispensation, and to remember, that the Scribe is more properly said to write, than the Pen; and he that maketh and keepeth the Clock, is more properly said to make it go and strike, than the Wheels and Poizes that hang upon it; and every Workman to effect his work, rather than the tools which he useth as instruments. So the Lord of Hosts who is the Chief Agent and Mover in all things, and in all actions, may more fitly and properly be said, to effect and bring to pass all Judgements, yea, all things that are done in the earth, than any inferior or subordinate causes; seeing they are but his tools and instruments which he rules and guides according to his own Will, Power and Providence. At this some of the more civilised Heathen hath long since hammered, viz. That the same power dispenseth both comforts and crosses, when they painted Fortune in two forms, with two faces of contrary colours, the foremost white, the hindermost black, to signify that both good and evil came from the Goddess Fortune. When 'twas told Prince Henry, that delitiae generis humani, that darling of mankind, That the sins of the people caused that affliction that was upon him: O no, said he, I have sins enough of mine own to cause that. So should we all confess, that though God take occasion by another man's sin, or by another man's hand to fire my house; Yet the cause is just that it should be so, and that I myself have deserved it, whatsoever the occasion, or the instrument be. God had matter enough against the seventy thousand that died of the Plague, though David's sin were the occasion, yet the meritorious cause was in them. Certainly there is no man that hath been a sufferer by this late dreadful Fire, but upon an easy search into his own heart and life, he may find matter enough to silence himself, and to satisfy himself that though God has turned him out of his habitation, and burnt up all his comforts round about him, yet he has done him no wrong. Surely in the burning of the City of London, there was more of the extraordinary hand of God, than there was of the hand of Papist or Atheist. God if he had pleased, could have prevented brutish and skilful men to destroy Ezek. 21. 31. and burn, by discovering of their hellish plots before they had taken effect, as he did Ahitophels', 2 Sam. 17. 10. to the 24. and as he did Tobiah'sses and Sanballats, Neh. 4. 7. to v. 16. And as he did the Jews who took counsel to kill Paul, Acts 9 23, 24, 25. Acts 23. 12. to 25. And as he did that of the Gun-Powder-Treason. And God could have directed and spirited men to the use of the means, and then have given such a blessing to the means, as should have been effectual to the quenching of it when it was first kindled, but he would not, which is a clear evidence, that he had given from Heaven a commission to the Fire to burn with that force and violence as it did, till all was laid in ashes. Now that you may the better see and acknowledge the hand of the Lord in the late dreadful Fire that has been amongst us. Consider seriously with me these ten following particulars. First, Consider the intemperate heat, the drought of the season, such a hot and dry Summer as that was, has not been known for many years: How by this means every man's habitation Nah. 1. 10. Jo●l 2. 5. By this parching season every man's house was prepared for fuel. was as stubble, fully dry, prepared and fitted for the burning flames. Before God would strike fire, he made our houses like tinder: When fuel is wet and green, what puffing and blowing must there be to kindle a fire, and to make it burn? but when fuel is light and dry, it is so conceptive of fire, that even the very smell of fire puts it into a flame. And this was poor London's case; for every man's house had lain long a Sunning under the scorching beams of the Sun, and much brightness of weather, which made every thing so dry and combustible, that sparks and flakes of fire were sufficient to set men's houses all in a flame about their ears. Now this finger of God we are neither to overlook, nor yet deny; 'tis our wisdom, as well as our work, Exod. 8. 19 to see not only the finger, but the hand of the Lord in every circumstance that relates to that fore Judgement of fire, that we are still sighing under. 'Tis God that withholds seasonable showers, and that causeth it to rain upon one City, Amos 4. 7. and not upon another. The Earth cannot open her bowels, and yield seed to the Sour, and bread to the Eater, if not 1 King. 17. 1, 2. Job 38. 31. Doubtless there was much wrath in his, that the Water-house which served much of the City with water, should be burnt down in a few hours after the fire first began. To want a proper remedy when we are under a growing misery, is no small calamity. 'Tis sad with the people that have nothing to quench the furious flames, but their own tears and blood. To be stripped of water when God strikes a people with that tremendous Judgement of Fire, is wrath to the utmost. watered from above: nor the Heaven cannot drop down fatness upon the Earth, if God close it up, and withhold the seasonable showers. This the very Heathens acknowledged in their fictions of Jupiter and Juno. God only can make the Heavens as Brass, and the Earth as Iron, and restrai●●●he Celestial influences. Can man bind the sweet influences of Pleiades? or lose the bonds of Orion? Can any but God forbidden the Clouds to drop fatness? Surely no. Beloved, drought and scantness of water, upon a Land, a City, etc. is a Judgement of God. 'Tis no small misery to have the streams dried up, when the fire is at our doors, Jer. 50. 38. A drought is upon her waters, and they shall be dried up: for it is the Land of Graven Images, and they are mad upon their Idols, Jer. 51. 35, 36. The violence done to me and to my flesh, be upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say. Therefore thus saith the Lord, Behold I will plead thy cause, and take vengeance for thee; and I will dry up her Sea, and make her Springs dry. Now mark what follows, ver. 37. And Babylon shall become heaps, a dwelling place for Dragons, an astonishment, and an hissing without an inhabitant. When God comes to plead the cause of Zion, against Babylon; not by words, but by deeds, by blows, by terrible Judgements. When he comes to burn up the inhabitants of Babylon, and to turn them out of house and home; he first dries up her Sea, and makes her Springs dry, Haggai 1 11. And I called for a drought upon the Land, and upon the Mountains, and upon the Corn, and upon the new Wine, and upon the Oil, and upon that which the ground bringeth forth, and upon Men, and upon cattle, and upon all the labour of the hands. 'Tis God that brings droughts and rain, and that opens and stops (the Clouds) the bottles of Heaven at his pleasure, Jer. 14. 2, 3, 4. Judah mourneth, and the gates thereof languish, they are black unto the ground, and the cry of Jerusalem is gone up. And their Nobles have sent their little ones to the waters, they came to the pits, and found no water, they returned with their vessels empty; they were ashamed and confounded, they covered their heads. They muffled up their heads and faces, as a token of great grief and sorrow as close mourners do with us. Because the ground is chapped, for there was no rain in the earth, the Plowmen were ashamed, they covered their heads. There are many calamities that are brought upon us by humane means that are also avoidable by humane helps; but drought and want of water, especially when a devouring fire is kindled in the midst of a people, is no small judgement of Heaven upon that people, to want water when the house is all in flames is a high evidence of Divine displeasure. We had no rain a long time before the fire, and the Springs were low, and the Water-works at the Bridge-foot which carried water into that part of the City that was first in flames were burnt dow● the first day of the fire. And was there not wrath from Heaven in this: Surely yes. Look as 'tis a choice mercy to have God at hand, and the creatures at hand when w● most need them: So 'tis a fore Judgement, to have God at a distance, and the creatures remote, when they should be o● most service and use unto us. Certainly Gods arming of th● Element of fire against us, and his denying at the same time water unto us, cannot but be a signal of his great indignation against us. And therefore it highly concerns us, to see th● hand of the Lord in that late lamentable fire that has been amongst us. But, Secondly, Consider the suddenness and unexpectedness of this Judgement. Who among all the burnt Citizens, did ever expect to see London laid in ashes in four day's time? God's Judgements many times seize upon men's persons, houses and estates, as the Soldiers did Archimedes, whilst he was busy in drawing lines in the dust. Isa. 64. 3. When thou didst terrible things which we looked not for. When the Citizens saw London in flames, they might truly have said, This is a terrible thing which we looked not for: we were minding our business, our Shops, our trades, our profits, our pleasures, our delights; we were studying, and plotting, and contriveing how to make ourselves and our children great and rich, and high and honourable in the earth; and it never entered into our thoughts, that the destruction of London by fire, was so near at hand, as now we have found it to be, Isa. 47. 7, 8, 9, 11. Thou saidst I shall be a Lady for ever: so that thou Babylon bore itself bold upon the seventy years' provision laid up before hand, to stand out a Siege, and upon its strength and riches, but for all this 'twas taken by Cyrus. didst not lay these things to thy heart: (what things, we the Judgements of God that were threatened) neither didst remember the latter end of it. Therefore hear now this, thou that art given to pleasures, that dwellest carelessly; that sayest in thine heart, I am, and none else besides me. I shall not sit as a widow, neither shall I know the loss of children. But these two things shall come to thee in a moment, in one day; the loss of Children and Widowhood, they shall come upon thee in their perfection. Evil shall come upon thee, and thou shals not know from whence it riseth; and mischief shall fall upon thee, thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. Was not London the Lady City of our Land? Did the inhabitants of London lay those Judgements of God to heart that they either felt or feared? Did London remember her latter end? Were not most of the inhabitants of London given to sinful pleasures and delights? Did they not live carelessly and securely? Were they ever so secure and inapprehensive of their danger, than at this very time when the flames broke forth in the midst of them? They had newly escaped the most sweeping Plague, that ever was in the City and Suburbs: but instead of finding out the plague of their hearts, and mourning over the Plague of their 1 King. 8. 37, 38. Isa. 9 13, 14, 15. Jer. 8. 6. hearts, and repenting of the evil of their do, and teturning to the Most High, they returned to their fins and their Trades together; from both which for a time the Plague had frighted them; concluding in themselves, that surely the bitterness of death was passed. They thought that the worst was passed, and that after so dreadful a storm they 1 Sam. 15. 32. should have a blessed calm; and dreamt of nothing but peace, and quiet, and safety, and Trade; striving with all their might to make up those losses, that they had sustained by the Pestilence. They having escaped the Grave, when so many score thousands were carried to their long homes, were very secure; they never thought, that the City, which had been so lately infected by a contagious Plague, was so near In the Month of Septemb. the Plague was at the highest, and in the same Month the flames of London were at highest. Doubtless there is some mystery in this sad Providence, London was Judgement-proof, Plague-proof in Septemb. 65. and therefore God set London in flames in September 66. being buried in its own ruins: they never imagined, that the whole City should be put in flames, to purge that Air that their sins had infected. And therefore no wonder if desolation came upon them suddenly, in a moment, in one day. No marvel that so great a Fire was kindled in the very heart of the City, and they not see the hand that kindled it, nor have no hands nor hearts to quench it. Judgements are never so near, as when men are most secure, 1 Thess. 5. 3. The old world was very secure until the very day that Noah entered into the Ark. Luke 17. 27. They did eat, they drank they married wives, they were given in marriage, until the day that Noah entered into the Ark, and the flood came and destroyed them all. Luther observeth, that it was in the Spring that the flood came, when every thing was in its prime and pride, and noing less looked for than a flood: They neither believed, nor regarded Noah's preaching, nor his preparations for his own and his children's security; but merrily passed without intermission, from eating to drinking, and from drinking to marriage till the very day that the flood came and swept them all away. Their destruction was foretold them to a day, but they were drowned in security, and would take no notice of Noah's predictions, nor their own peril. They had made their guts their God; they had buried their wits in their guts, and their brains in their bellies: and so were neither awakened, nor bettered by any thing, that either N●ah said or did; and so they perished suddenly and unexpectedly. So Sod●m was very secure, till the very day that fire and brimstone was reigned from Heaven about their ears, ver. 28, 29. Likewise also as it was in the days of Lot, They did eat, they drank, Gen. 19 23. 24. they bought, they sold, they planted, they builded: But the same day that Lot went out of Sodom, it reigned fire and brimstone from Heaven and destroyed them all. Lot was no sooner taken out of Sodom, but Sodom was as soon taken out of the world: their fair sunshine morning had a foul dismal evening: they had a handsel of Hell on this side Hell; they passed through fire and brimstone here, to an eternal fire in Hell, as Judas speaks. So Judas 7. the Jews were deadly secure before the first and latter destruction both of their City and Country by sword and fire. Compare these together. Amos 6. 3. Lam. 4. 11, 12. Ezek. 12. 22, 27, 28. Hab. 1. 7. Luke 2. 19, 41, 42, 43, 44. All the world could not persuade them, that their Temple and City should be laid in Ashes, till the Chaldeans at one time, and the Romans at another, had set both their City and Temple in a flame before their eyes. Now mark sudden and unexpected Judgements do always carry a great deal of the anger and severity of God in them, Deut. 7. 4. So will the anger of the Lord be kindled against you, and destroy thee suddenly. God being greatly angry with Jerusalem, Isa. 29. 1, 2, 3, 4. He tells her, that her Judgement should be at an instant, suddenly, ver. 5. Psal. 64. 7. But God shall shoot at them with an arrow, suddenly shall they be wounded. Hab. 2. 7. Shall they not rise up suddenly that shall by't thee, and awake that shall vex thee, and thou shalt be for booties unto them? Prov. 6. 14, 15. Frowardness is in his heart, be deviseth mischief continually, he soweth discord. Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy. Here is a dismal doom; not bruised, but broken; yea, suddenly broken, when they least dream or dread the danger. And this without remedy, there shall be no possibility of piecing them up again, or putting them into a better condition, Chap. 24. 22. Their calamity shall rise suddenly; when they think that they have made all cocksure, than ruin and desolation lies at their door. Certainly there are no judgements so dreadful and amazing, as those which come most suddenly and unexpectedly upon the sons of men: for these cut off all hope; they hinder the exercise of reason; they cloud men's minds; they distress men's spirits; they mar men's councils, and they weaken men's courage; and they daunt men's hearts so, that they can neither be serviceable to themselves, nor their friends, not the public; all this was evidently seen upon the body of the Citizens, when London was in flames. The more eminent cause have we to take notice of the hand of the Lord, in that late fiery dispensation that has passed upon us. The year 1666. according to the computation of several sober, wise, learned men, should have been the Christians Jubilee: many men's expectations were high, that Rome that year should be laid in ashes; but it never entered into any of our hearts or thoughts, that this very year London should be laid in ashes. O unexpected blow! Berlin in Germany who in the Pulpit Scultet. A●●a●. charged the Apostle Paul with a lie, was suddenly smitten with an Apoplexy, while the words were yet in his mouth, and f●ll down dead in the place. The Parson of Chrondal in Kent, having got a Pardon from Cardinal Pool) as the Pope's Substitute in that work) the next Lord's Day in his own Parish presses all his people to do the l●ke, with this Argument, that he was now so free from all his sins, that he could die presently; and God presently so struck him in the Pulpit that he died and never spoke more. As Bibulus a Roman General was riding in triumph in all his glory, a Tile fell from the house in the Street and knocked out his brains. Otho the Emperor slew himself with his own hands, but slept so sound the night before, that the Grooms of his Chamber heard him snort. And Plutarch reporteth the like of Cato. Lepidus and Aufidius stumbled at the very threshold of the Senate and died: the blow came in a cloud from Heaven Sophocles died suddenly by excessive joy: and Homer by immoderate grief. Mr. Perkins speaks of one, who when it thundered, scoffingly said, it was nothing but Tom Tumbril a hooping his Tubs, and presently he was struck dead with a Thunderbolt. Olympus the Arrian Heretic bathing himself, Theatre of God's Judgements: lib. 1. ap. 9 p. 64. uttered sad words against the blessed Trinity, but suddenly a threefold Thunderbolt struck him dead in the same place. Attilus King of the Huns, proudly gave out, that the Stars fell before him, and the earth trembled at his presence, and how he would be the scourge of all Nations; but soon after he died by a flux of blood breaking out of his mouth, which choked him on his wedding-day. King Henry the Second of France upon the Marriage of his Sister with the King of Spain, was so puffed up, that he called himself by a new Title, Tres-heur●use Roy, The thrice happy King. But (to confute him) in solemnising that Marriage, he was slain at Tilt, by the Captain of his Guard (though against his will, but not without God's determinate counsel) in the very beginning of his supposed happiness. Now every one that is a man either of reason or Religion, will certainly say, that in these sudden Judgements that befell these persons, there was the angry and displeased hand of God to be seen. O how much more than should we see the angry and displeased hand of the Lord, in that sudden dreadful fire, that has turned our once renowned City into a ruinous heap. Jer. 8. 15. In this year 1666. many thought that there had been many great and glorious things in the womb of Providence, that would have been now brought forth, but they were mistaken: for unexpectedly London is laid in ashes. But, Thirdly, Consider the force, violence, vehemency and irresistibleness of it: despising and triumphing over all those Many Authors speak much of the Greek Fire (some of which burned the Saracens Fleet) to be of such force, that the Ancients accounted, no other means would extinguish it but Vinegar. And certainly several fir●s that have been enkindled by Romish Jesuits have not been less turious. weak endeavours that were used. This Fire broke forth with that violence, and raged with that fury, and appeared in that dreadfulness, and spread itself with that dismalness, and continued for so long a time with that irresistibleness, that discouraged hearts and weak hands with their Buckets, Engines, Ladders, Hooks, opening of Pipes, and sweeping of Channels, could give no check to it. This fire broke in upon the Inhabitants like an Arm of the Sea, and roared and raged, like a Bear rob of her Whelps, until it had laid our glory in ashes. When the fire was here and there a little allayed or beaten down, or put to a stand, how soon did it recover its force and violence, and make the more furious onsets; burning down Water-houses, Engines, Churches, and the most strong, pleasant and stately houses, nothing being able to stand before its rage. How soon did the flames mount up to the tops of the highest houses, and as soon descend down to the bottom of the lowest Vaults and Cellars? Stone walls and Brick-walls, and those noble and strong Pieces of Architecture were all but fuel to those furious flames. How did they march along Jehu-like on both sides of the Streets, with such a roaring, dreadful and astonishing noise, as never was heard in the City of London before? London's sins were now so great, and God's wrath was now so hot, that there was no quenching of the furious flames. The Decree for the burning of London was now gone forth, and none could reverse it. The time of London's fall was now come. The fire had now received its commission under the Broad Seal of Heaven, to burn down the City, and to turn it into a ruinous heap; and therefore it defied and contemned all remedies, and scorned to be suppressed by human● attempts. Who ever kindled this fire, God blew the coal; and therefore no arts, counsels, or endeavours of men were able to quench it. If God commission the Sword to walk abroad, and to glut itself with blood, who can command it into the Scabbard again? No art, power or policy can cause that Sword to lie still, that God has drawn in the Nations round us, until it hath accomplished the ends for which he has drawn it. As to our present case, when I weigh things in the balance of right reason, I can't but be of opinion, that had Magistrates and People vigorously and conscientiously discharged their duties, much of London (by the blessing of God upon their endeavours) that is now ruined, might happily have been preserved. When in a storm the Ship and all the vast treasure that is in it, is in danger to be lost, 'tis sad to see every Officer and Mariner to mind more, and endeavour more the preservation of their Chests, Cabins and particular interests, than the preservation of the Ship, and the vast treasure that is in it. Now this was just our case: Cicero Lib. 1. Ep. 15. ad Atticum. in his time laughed at the folly of those men, who conceited that their Fishponds and places of pleasure, should be safe when the Commonwealth was lost. And we may well mourn over the folly and vanity of those men, who were so amazed, confounded, distracted, besotted and infatuated (if not worse) as not to improve all heads, hands, hearts, councils and offers, that were made for the preservation of the City. This is, and this must be for a lamentation, that in the midst of public dangers, all ranks and sorts of men should take more care for the preservation of their trifling Fardels; (for so is any particular man's estate, though never so great, when compared with the riches of a Rich, Trading, Populous City) than they do for the preservation of the public good. That there might have been rational and probable anticipations of those dreadful conflagrating progresses, I suppose all sober men will grant: that these were either hid from some men's eyes, and seen by others, and not improved, was London's wo. When London was almost destroyed, than some began to blow up some houses for the preservation of that little that was left, and God blest their endeavours; but had some had encouragement, who long before were ready for that work, and who offered themselves in the case, 'tv●ry probable that a great part of London might have been preserved. But what shall I say, Divine Justice does as eminently sparkle and shine in the shutting of men's eyes, and in the stopping of men's ears, and in the hardening men's hearts, against the visible and probable means of their outward preservation, as in any one thing. This we must seriously consider, and then lay our hands upon our mouths, and be silent before the Lord. The force and violence of this fire was so great, that many that removed their goods once, twice, thrice, yea, and some oftener, yet lost all at last. The fire followed them so close from place to place, that some saved but little, and others lost all. Now how well does it become us, in the rage and fury of the flames, to see the hand of the Lord, and to bow before him, as this fire being like Time, which devours all before it. Jerusalem was the glory and beauty of the whole Earth; and the Temple was one of the world's wonders: but when Titus Vespasian's Soldiers had set it on Jos●phus. fire, it burned with that rage and fury, that all the industry and skill that ever could be used, imagined, or thought on, could not quench it, though Titus would gladly hav● preserved it, as a matchless monument. They threw both water and the blood of the slain into it, but it burned with that violence, that nothing could extinguish it. King Herod for eight years together, before the ruin of it, had employed ten thousand men at work to beautify it; but when once 'twas on fire, it burned with that fierceness, that there was no preserving of it, the Decree of Heaven been gone out against it, etc. But, Fourthly, Consider the swiftness of it. It flew upon the wings of the wind, that it might the sooner come to its journey's end: It ran along like the fire and hail in Egypt, destroying and consuming all before it. The Apostle James Psalm 18. 10. Exod. 9 23, 24. James 3. 6. 2. The winds are the Fan of Nature to cool and purge the A●r. But at this time God brought the winds out of his Treasury, to scatter the flames of his indignation, that so London might become a desolation. speaks of fierce winds. The wind was so boisterous, that it scattered and carried the fire, the flames sometimes one way, sometimes another, in despite of all the restraints, resistances and limits, that the amazed Citizens could have set to it. I shall not trouble you with the various notions of Philosophers concerning the wind, partly because they will do no service in the present case; and partly because our work is to look higher than all natural causes. All that either is or can be said of the Wind, I suppose may be thus summed up that it is a creature that may be 1. Felt: 2. Herd: and Little understood. Very wonderful is the rice of the Winds; when it is so calm and still upon the Seas, that scarce a breath of air is perceivable, upon a sudden the wind is here and there, and every where, Eccles. 1. 6. The wind goeth toward the South, and turneth about unto the North, it whirleth about continually, and the wind returneth again according to his circuits, Psal. 135. 7. He bringeth the wind out of his treasuries. But what those treasuries are, and where they are, no man on earth can certainly tell us. The Wind is one of the great wonders of the Lord, in which, and by which the Lords Name is wonderfully magnified, Psal. 107. 24, 25. They that go down to the Sea, see the works of the Lord, and his wonders in the deep. What wonders? He commandeth and raiseth the stormy wind; although some thing may bek noun of this creature in the natural causes of it; yet it is a wonder John 3. 8. above all, that we can know of it. What the Wind is, and from whence it comes, and whither it goes none can tell. God is the great Generalissimo and Sovereign Commander Mat. 8. 27. Num. 11. 31. Isa. 27. 8. Num. 11. 13. Gen. 8. Exod. 1. 10. Chap. 13. of the Winds, so that a blast of wind cannot pass without his leave, licence and cognizance, Jonah 1. 4. But the Lord sent a great wind into the Sea, and there was a mighty Tempest in the Sea. The winds are Gods Posts; they are sometimes messengers of mercy, and sometimes messengers of wrath. Psal. 147. 18. He causeth his wind to blow. The winds are at God's command, to come and go, and go and come at his pleasure. When there is nothing but a sweet, smooth and silver calm on the Seas, if God does but give forth a word of command, how soon are they thrown into Hills and Mountains, and how dreadfully do the waves dash and clash one against another? Psal. 148. 8. Fire and Hail, Snow and Vapours, stormy Wind fulfilling his word. Sometimes the word that God has to fulfil, is a saving word, and sometimes 'tis a destroying word, a drowning word, a sinking word. Now according to the word that God has to fulfil, so do the winds always blow. The Lord hath the winds at command, to be his Executioners and administrators; either of destruction or preservation. What are stormy winds at Sea or a Shore, but the utterings of God's voice in wrath and judgement. Sometimes God is said to fly upon the wings of Psal. 18. 10. 2 Sam. 22. 11. Psal. 104. 3. the wind: and sometimes he is said to ride upon the wings of the wind: and sometimes he is said to walk upon the wings of the wind. Now these things are spoken after the manner of men, to show that the winds are continually acted and governed by a Divine Power. God flies upon the wings of the tempestuous winds speedily to execute the vengeance Exod. 15. 10. Exod. 14. 21. written: and he rides and walks upon the wings of the more s●●t, easy and gentle gales of the wind, that he may make good the mercies promised. No creatures in Heaven or on Earth, hath the winds at command, but God solely and properly. Every wind that blows, has a commission under the Great Seal of Heaven to bare it out in all it does. If the winds should be examined, questioned and required, to give in a full and exact account, of the many thousand Mariners that they have drowned, and of the many thousand Ships that they have spoilt and destroyed, and of the many ten thousand houses that they have blown down at some times, and of the many score thousand houses, that (when the fire has been kindled) they have helped to consume and reduce to ashes at other times, they would show you the hand and seal of Heaven for all they have done. The Sovereignty and greatness of God doth eminently shine and sparkle in this, that the winds are originally in his hand. He gathereth the wind in his f●st. God keeps the Prov. 30. 4. royalty of all the creatures in his own hand. The winds are greater or lesser, of a longer or shorter continuance, according to the will and pleasure of the great God; and not according to the workings of second causes. The more civilised Heathens had this notion amongst them, That the winds were under the Dominion of one Supreme Power; and therefore dividing the world among sundry Gods, they gave the honour of the Winds to Ae●lus, whom they ignorantly suppose, had a power to lock them fast, or to let them lose at his pleasure. These poor besotted Heathens thought, that their feigned God Ae●lus had power to govern and bridle the winds, and to turn them this way and that way, as a man governs the Char●ot in which he rid●th. And many ignorant Atheistical wretches when the winds are boisterous and violent, they are ready to say, that there is conjuring abroad, and that the Devil is at work; but they must know, that the Devil has not power of himself, to raise one blast of wind, no nor so much wind as will stir a sea ther. I know that the Devil is the Prince of the power of Ephes. 2 2. the air, and that when God will give him leave to play R●x for ends best known to himself, he can then raise such storms and tempests, both at Sea and a Shore, as shall dash the stoutest Ships in pieces, and remove Mountains, and mak● the most glorious Cities in the world a ruinous heap, he can easily and quickly raze the foundations of the fairest, the Job 1. 19 richest, the strongest, and the renownest, and the oldest buildings in the world, if God will but permit him▪ But without Divine permission, no Angel in Heaven, no Devil in Hell, nor no Witch on Earth, can raise or continue the winds one moment. Satan's power over the wind is only a derivative power, a permissive power; but the Lords power over the wind, is a supreme power, an absolute power, an independent power. Now O what eminent cause have we to see the hand of the Lord in that boisterous wind that continued four days and nights, and that carried the fire to all points of the Compass, to all parts of the City, (if I may so speak) till our glorious City was laid in Ashes! Oh how great were the sins of that people! Oh how great was the anger of that God, who united two of the most dreadfullest elements Fire and Wind, to destroy our City, and lay our glory in the dust! When the Romans put fire to the Walls of Jerusalem, at first the North W●nd blew it furiously upon the Jos●phus Aniq. l. 7. c. 28. Romans themselves; but suddenly the wind changing and blowing from the South, (as it were by God's Providence, saith my Author) it turned the fire again upon the wall, and so all was consumed and turned into ashes. And this Eleaz●r in his Oration to his companions, takes special notice of, where he saith, Neither hath our Castle by nature inexpugnable, Page 75 8. any thing profited us to our preservation; but we having store of victuals and armour, and all other necessaries, have lost all hope of safety; God himself openly taking it from us. For the fire that once was carried against our enemies, did not of itself return against us, and unto the wall we built. Suppose the Romans, or some set on by the Conclave of Rome, did at first ●et our City on fire, by casting their firebrands (for by that means Jerusalem was set on fire) or fire balls here and there; yet how highly does it concern us, when we consider the furious wind that helped on the fury of the fire, to lay our hands upon our loins, and to say, the Lord is righteous; ●nd that our present ruin, is but the product of incensed Justice, etc. When the Lord hath any service for the wind to do, it is presently upon the march, to run and dispatch his errands, whether of indignation or of mercy. If the Lord General of Heaven and Earth, the great, the supreme Commander of the winds, will have them to destroy a people, and to help on the destruction of their houses, when the flames are kindled; or to break and dash in pieces their Ships at Sea, it shall soon be accomplished, 2 Chron. 20 37. Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works, and the Ships were broken, that they were not able to go to Tarshish. B●●st●ro●s winds at Sea or a shore, are the arrows of God sh●t out of the bended bow of his displeasure; they are one of the lower tier of his indignation, that is fired upon the ●●ildren of men, Nahum. 1. 3. The Lord hath his way in the whirl wind, and in the storm, and in the clouds are the dust of ●is feet. The great Spanish Armado that came to invade our Land in 88 were broken and scattered by the winds: So that their dice games were frastrated, and they sent into the bottom of the Sea, if not into a worse bottom. And when Charles the V had besieged Algiers (that Pen of Thiefs) both by Sea and by Val. Max. Christiae. page 132. Land, and had almost taken it, by two terrible Tempests, the greatest part of his great Fleet were destroyed, as they did lie in the Harbour at Anchor. Ships, Houses, Trees, Steeples, Rocks, Mountains, Monuments can't stand before a tempest●ous wind. 1 Kings 19 11. A great strong wind rend the Mountains, and broke in pieces the rocks. What more strong than Rocks and Mountains? and yet they were too weak to stand before the strength of a tempestuous wind. Oh the terrible execution that God doth many times by the winds both at Sea and ashore. Psal. 18. 7. The earth shook and trembled, the foundations of the Hills moved and were shaken, because he was wroth. ver. 8. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it, ver. 10. He road upon a Cherub, and did fly, yea, he did fly upon the wings of the wind. ver. 12. His thick Clouds passed hailstones and coals of fire. verse 13. The Lord also thundered in the Heavens, and the highest gave his voice; hail stones and coals of fire, etc. The fire in London carried the noise of a whirlwind in it: and that made it so formidable and terrible to all that beheld it, especially those that looked upon it as a fruit of God's displeasure. The wind was commissionated by God to join issue with the raging fire, to lay the City desolate. I think the like dreadful instance can't be given in any age of the world. We can't say of the wind that blew when London was in flames, that God was not in the wind; as 'tis said in that, 1 Kings 19 11. For assuredly, if ever God was in any wind, he was remarkably in this wind, witness the dismals effects of it amongst us to this very day. Had God been pleased to have hindered the conjunction of these two Elements, much of London might hav● be●n standing, which now lies buried in its own ruins. I grant that 'tis probable enough, that those that did so long before prophesy and predict the barning of London, before it was laid in ashes, were the prime contrivers and furtherers of the firing of it: but yet when they had kindled the fire, that God by the bellows of Heaven, should so blow upon it, as to make it spread, and turn like the flaming Sword in Paradise Gen. 3. ult. every way; till by its force and fury, it had destroyed above two third parts in the midst of the City: as the phrase ●s, Ezek. 5. 2. This is, and this must be for a sore lamentation. God who holds the winds in his fist, who is the true Ae●lus, Psalm 13. 5. Mark 4. 39 could either have locked them up in his treasures, or have commanded them to be still; or else have turned them to have been a defence to the City. God who holds the bottles of Heaven in his hand, could easily have unstopped them; Gen. 7. 11. he could with a word of his mouth have opened the windows of Heaven, and have poured down such an abundance of rain upon the City, as would quickly have quenched the violence of the flames, and so have made the conquest of the fire more easy. But the Lord was angry, and the Decree was gone out, that London should be burnt, and who could prevent it? To close up this particular, consider much of the Wisdom, Power and Justice of God shines in the variety of the motions of the wind. Eccles. 1. 6. The wind goeth toward the South, and turneth about unto the North, it whirleth about continually, and the wind returneth again according to his circuits. The wind hath its various circuits appointed by God: when the wind blows Southward, Northward, Westward, or Eastward, it blows according to the Orders that are issued out from the Court of Heaven. Sometimes the wind gins to blow at one point of the Compass, and in a short time whirls about to every point of the Compass, till it comes again to the same point where it blew at the first; yet in all this they observe their circuits, and run their compass, according to the Divine appointment. As the Sun, so the winds have their courses ordered out by the wise Providence of God. Divine Wisdom much sparkles and shines in the circuits of the winds; which the Lord brings out of his treasure, and makes them serviceable, sometimes to one part of the world, and at other times to other parts of the world. Exod. 14. 24. Jonah 1. 4▪ Chap. 4. 8. 'Tis the great God that appoints where the winds shall blow, and when the winds shall blow, and how long the winds shall blow: and with what force and violence th● winds shall blow. The winds in some parts of the world, have a very regular and uniform motion in some months of the year, blowing constantly out of one quarter, and in others out of another. In some places of the world (where I have been) the motions of the wind are steady and constant, which Mariners call their Trade-wind. Now by these stated or settled winds, Divine Providence does very greatly serve the interest of the children of men. But now in other parts of the world, the winds are as cha●geable as men's minds: The Laws that God lays ●p●n th● winds in most parts of the world, are not like the Laws of the Medes and Persians, which altar not. One day God lays Dan. 6. 8. a Law upon the winds to blow full East, the next day to blow full West, the third to blow full South, the fourth to blow full North: yea, in several parts of the world, I have known the winds to change their motions several times in a day. Now in all these various motions of the winds, the Providence of God is at work for the good of mankind. That there is a dreadful storm in one place, and at the same time a sweet calm in another; that a tempestuous storm should destroy and dash in pieces one fleet, and that at the same instant, and in one and the same Sea, a prosperous gale should blow another fleet into a safe harbour: That some at Sea should have a stiff gale of wind, and others within sight of them should lie becalmed: That some Ships should come into harbour top and top gallant, and that others should sink down at the same harbours mouth, before they should be able to get in; is all from the Decree of God, and that Law that he has laid upon the winds. That terrible tempestuous wind that affrighted the Disciples, and that put them not only to their wit's end, but also to their faith's end, was allayed by a word of Christ's mouth, Matth. 8. 26. He arose and rebuked the winds and the Sea, and there was a great calm. O Sirs, when London was in flames, and when the winds were high, and went their circuits, roaring and making a most hideous noise, how easy a thing had it been with Jesus, by a word of his mouth, to have allayed them? but ●e was more angry with us, than he was with his Disciples, who were in danger of drowning; or else he would as certainly have saved our City from burning by rebuking the winds and the flames, as he did his Disciples from drowning, by rebuking the winds and the Seas. I have b●en the longer upon this fourth particular, that you may the more easily run and read the anger of the Lord in those furious flames, and in that violent wind that has laid our City desolate. 'Tis true Astrol●gers ascribe the motions of the winds to special Planets: The E●st wind th●y ascribe to the Sun, the West wind to the Moon, the South wind to Mars, and the N●rth wind to Jupiter, but those that are wise in heart, by what I have said concerning the winds; may safely and and groundedly conclude, that God alone hath the Supreme power of the winds in his own hand: and that he alone orders, directs, and commands all the motions of the winds. And therefore let us look to that terrible hand of the Lord that was lifted up in that fierce wind, that did so exceedingly contribute to the turning of our City into a ruinous heap. B●t, Fifthly, C●●●ider the extensiveness of it. How did this dreadful fire spread itself, both with and against the wind, Within the Walls of the City, there were eighty one Parishes consumed. For every hour the fire lasted, there was a whole Parish consumed. ●ill it had gained so great a force, as that it despised all men's attempts? It quickly spread itself from the East to the West, to the destruction of houses of State, of Trade, of Public Magistracy, besides Ours of Charity; it spread itself with that violence, that it soon crumbled into ashes our most stately Habitations, Halls, Chapels, Churches, and famous Monuments. Those Magnificent Structures of the City that formerly had put stops, and given cheques to the furious flames, falls now like stubble before the violence of a spreading fire. This fire like an Arm of the Sea, or like a Land-flood broke in suddenly upon us; and soon spread itself all manner of ways amongst us: it ran from place to place like the fire and ha●l in Egypt; now 'twas in this Street, and anon in that: Now this Steeple is on fire, and then that: Exod. 9 13 Now this place of Judicature is laid in ashes, and then that: Now this Hall is in flames, and then that: Now this Parish is burnt down to the ground, and then that: Now this Ward is turned into a ruinous heap, and then that: Now this Quarter of the City is level wi●h the ground, and then that: Now this Gate of the City is demolished and consumed and then that. The adversary hath spread out his band upon jam. 1. 10. all her pleasant things, saith the Prophet lamentingly; and and we may say sighingly, the fire hath spread out its hand upon all our pleasant things, upon all our pleasant Houses Shops, Trades, Gardens, Walks, Temples, etc. The Plague the year before, did so rage and spread, that it emptied many thousand houses of persons; and now this dreadful fire hath so spread itself, that it has not left houses enough for many thousands of persons to dwell in, there being more than 13000. houses destroyed by the furious flames. Sin is of a spreading nature, and accordingly it had spread itself over all parts of the City; and therefore the Lord (who delights to suit his Judgements to men's sins) sent a spreading fire in the midst of us. The merciless flames spreading themselves every way, in four day's time laid the main of our (once glorious) City in ashes: a Judgement so remarkable and past precedent; that he that will not see the hand of the Lord in it, may well be reckoned amongst the worst of Atheists. But, Sixthly, Consider the impartiality of it. It spared neither Sinners nor Saints, young nor old, rich nor poor, honourable nor base, bond nor free, Male nor female, buyer nor seller, borrower, nor lender: God making good that word, Isa. 24. 1, 2. Behold the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be as with the people, so with the Priest: (or with the Prince, for the Hebrew word signifies both) as with the servant, so with his Master, as with the maid so with the Mistress, as with the buyer so with the seller, as with the lender so with the borrower, as with the taker of usury, so with the giver of usury to him. In the day of the Lords wrath that was lately upon us, all orders, ranks and degrees of men suffered alike, and were abased alike: the furious flames made no difference, they put no distinction between the Russet Coat and the Scarlet Gown, the Leathern Jacket and the Gold Chain, the Merchant and the Tradesman, the Landlord and the Tenant, the Giver and the Receiver. There is no difference, Fire hath made, Equal the Sceptre and the Spade. Ezek. 20. 47. Behold I will kindle a fire in thee, and it shall devour every green Tree in thee, and every dry Tree: the flaming fl●me shall not be quenched, and all faces from the South to the North, shall be burnt therein. (I have in the former part of this Treatise given some light into these words) The fire, the flames in the Text, takes hold of all sorts of people, rich and poor, Lord and Lad, high and low, great and small strong and weak, wise and foolish, learned and ignorant, Commanders and Soldiers, Rulers and ruled. So did the late lamentable fire in London take hold of all sorts and degrees of men, as the Citizens have found by sad experience. The fire like the Duke of Parma's Sword, knew no difference 'twi●● Robes and Rags, 'twixt Prince and Peasant, Eccles. 9 1, 2. 'twixt honourable and vile, 'twixt the righteous and the wicked, the clean and the unclean, 'twixt him that sacrificed and him that sacrificed not, 'twixt him that sweareth, and him that seareth an oath. The Judgement was universal; the blow reached us all: the flames broke into every man's house; such a dreadful, impartial, universal fire, eyes never saw before, nor ears never heard of before, nor tongues never discoursed of before, nor Pens never writ of before. Beloved, you know, that 'tis our duty to take serious notice of the hand of the Lord in the least Judgement, and in every particular Judgement: Oh how much more than does it highly concern us, to take serious notice of the hand of the Lord that has been lifted up against us, in that late dreadful, impartial, universal fire, that has burnt us all out of our habitations, and laid our City desolate. But, Seventhly, Consider the greatness of it, the destructiveness of it. Oh the many thousand families that were destroyed and impoverished in four day's time! Of many it might have been said the day before the fire, who so rich as London was the Lady-City where the Riches of many Nations were laid up. I would rather be bound to weep over London, than be bound to sum up the losses of London by this dreadful fire. these? and the very next day it might have been said of the same persons, who so poor as these? as poor as Job; yea, poor to a Proverb, Jer. 21. 13, 14. Behold I am against thee, O inhabitant of the valley, and rock of the plain, saith the Lord; which say, who shall come down against us? or who shall enter into our habitations? But I will punish you according to the fruit of your do, saith the Lord. And I will kindle a fire in the forest thereof, and it shall devour all things round about it. Some by the Forest, understand the fair and sumptuous buildings in Jerusalem, that were built with wood that was hewn out of the Forest of Libanon, and stood as thick as Trees in the Forest. Others by the Forest, understand the whole City of Jerusalem with the Country round about it, that was as full of people, as a Forest is full of Trees. Others by Forrest understand the house of the Lord, and the King's house, and the houses of the great Princes, which were built with excellent matter from the Wood of Lebanon. Jerusalem was 2 Sam. 5. 6. so strongly defended by nature, that they thought themselves invincible, as once the Jebusites did: they were so confident of the strength of their City, that they scorned the proudest and the strongest enemies about them. But sin had brought them low in the eye of God, so that he could see nothing eminent or excellent among them; and therefore the Lord resolves by the Chaldees, to fire their magnificent buildings in which they gloried, and to turn their strong and stately City into a ruinous heap. Though Jerusalem Psalm 125. 2. stood in a Vale, and was environed with Mountains, yet the upper part of it, stood high as it were upon a rocky rising hill. Now the Citizens of Jerusalem trusted very much in the situation of their City: they did not fear their being besieged, straitened, conquered or fired: and therefore they say, Who shall come down against us? Who shall enter into our habitation? Where is the enemy that has courage or confidence enough to assault our City, or to enter into our habitations? but God tells them that they were as barren of good fruit, as the Trees of the Forest were barren of good fruit; and therefore he was resolved by the hand of the Chaldeans to hue them down, and to fire their most stately Structures, and to turn their glorious City (in which they greatly trusted and gloried) into a ruinous heap. All which accordingly was done (not long after) by Nebuzaradan and his Army; as you may see in Jer. 52. 12, 13, 14, 15. How often hath the Citizens of London been alarmed with the cry of fire; which hath been as often extinguished before they could well know where it was, and how it began? but all former fires were but small fires, but Bonfires to this dreadful fire that has been lately amongst us. In the twentieth year of the Reign of William the first, so Sir Richard Baker's Chronicle, p. 31. 47. great a fire happened in London, that from the West-gate to the East-gate, it consumed houses and Churches all the way. This was the most grievous fire that ever happened in that City, saith my Author. And in the Reign of King Henry the first, a long tract of buildings, from West-cheap in London to Aldgate, was consumed with fire. And in King Stephen's Reign there was a fire that began at London Stone, and consumed all unto Aldgate. These have been the most remarkable fires in London. But what were any of these, or all these, to that late dreadful fire that has been amongst us? London in those former times was but a little City, and had Eccles. 9 14. but a few men in it in comparison of what it was now. London was then but as a great Banqueting-house, to what it was now: Nor the consumption of London by fire then, was Can. 2. 4. nothing proportionable to the consumption of it by fire now. For this late lamentable devouring fire hath laid waste the greatest part of the City of London within the walls by far, and some part of the Suburbs also. More than fourscore Parishes, and all the Houses, Churches, Chapels, Hospitals, and other the great and magnificent buildings of Pious or Public use, which were within that circuit, are now brought into ashes, and become one ruinous heap. This furious raging fire burnt many stately Monuments to powder; it melted the Bells in the Steeples; it much weakened and shattered the strongest Vaults under ground. O what Age or Nation hath ever seen or felt such a dreadful visitation as this hath been. Nebuzaradan General to the King of Babylon, first sets the Temple of Jerusalem on fire, and then the Jos. A●t. p. 255. A. M. 3356. King's Royal Palace on fire, and then by fire he levels all the houses of the great men; yea, and all the houses of Jerusalem are by fire turned into a ruinous heap, according to Jer. 52. 12, 13, 14. what the Lord had before foretold by his Prophet Jeremiah. Now this was a lamentable fire. Some hundred years after the Roman Soldiers sacked the City, and set it on fire, and Jos. A●t. p. 741. A. M. 4034. laid it desolate with their Temple, and all their stately buildings and glorious monuments. Three or four Towers and the Wall that was on the West side they left standing as monuments of the Romans valour, who had surpized a City so Jos. A●t. p. 745. strongly fortified. All the rest of the City they so plained, that they who had not seen it before, would not believe that it had ever been inhabited. Thus was Jerusalem one of the world's wonders, and a City famous amongst all Nations, Luke 19 41, 42, 43, 44. Tacit. A●. 15. made desolate by fire, according to the prediction of Christ, some years before. There was a great fire in Rome in Nero's time, it spread itself with that speed, and burnt with that violence, till of fourteen Regions in Rome, there were but four left entire. I know there are some, who would make the world believe, that this fire began casually, (as many now would persuade us, that the late fire in London did) but I rather join issue with them, who conclude that Nero set Rome on fire, and when he had done, he laid it upon A●no 64. the Christians, and thereupon grounded his Persecution: as all know, that have read the History of those times. Anno 80. Rome was set on fire by fire from Heaven (say some) it burned three days and nights, and consumed the Capitol, with many other stately Buildings and glorious Monuments; it burned with that irresistible fury, that the Historian concludes, that it was more than an ordinary fire. And in the time of Commodius the Emperor, there happened such a dreadful fire in Rome, as consumed the Temple of Peace, and all the most stately Houses, Princely Palaces, glorious Structures and rare Monuments that were in the City. In the Reign of Achmat the eighth Emperor of the Turks, Knol●'s General History of the Turks. pag. 1275. about the beginning of November, a great fire arose at Constantinople, wherein almost five hundred Shops of Wares, with many other fair Buildings were destroyed by fire; so that the harm that was then done by fire, was esteemed to amount to above two Millions of Gold. But alas, what was this fire and loss to the fire of London, and the loss of the Citizens in our day! In Constantinople in A. D. 465. in the beginning of September, there broke forth such a fire by the water side, as raged with that dread, force and fury, and violence four days and nights together, that it burned down the greatest part of the City, the strongest and the stateliest houses, being but as dried stubble before it. It bid defiance to all means of resistance; it went on triumphing and scorning all humane helps, till it had turned that great and populous City (once counted by some the wonder of the world) into a ruinous heap. This of all fires comes nearest to the late fire of London: but what is the burning of a thousand Rome's, and a thousand Constantinoples, or the burning of ten thousand Barbarous Cities, to the burning of one London? Where God was as greatly known, and as dearly loved, and as highly prized, and as purely served, as he was in any one place under the whole Heavens! O Sirs, 'tis our duty and our high concernment, to see the hand of the Lord, and to acknowledge the hand of the Lord in the least fires: how much more than does it become us, to see the hand of the Lord lifted up in that late dreadful fire that has laid our City desolate. But, Eighthly, Consider how all sorts, ranks and degrees of men were terrified, amused, amazed, astonished and dispirited in the late dreadful fire that was kindled in the midst of us. When men should have been a strengthening of one another's hands, and encouraging of one another hearts, to pull down, and blow up such houses, as gave life and strength to the surious flames, how were their hearts in their heels, every one flying before the fire, as men fly before a victorious enemy? What a Palsy, what a great trembling had seized upon the heads, hands and hearts of most Citizens, as if they had been under Cain's curse, most men were unmanned and amazed? and therefore no wonder if the furious flames received no check. In former fires, when Deut. 28. 65. 1 Sam. 13. 7. 14, 15. Acts 1: 12: Why stand ye gazing? O the feebleness, the frights, the tremble, the distractions that was then in every house, in every heart When a Ship is sinking, 'tis sad to see every man run to his Cabin, when every one should be at the Pump, or a stopping of Leaks. Magistrates and People had resolved hearts and active hands, how easily, how quickly were those fires quenched? But now our Rulers minds were darkened and confused, their Judgements infatuated, their souls dispirited, and their ears stopped, so that their Authority did only accent their misery: and this filled many Citizen's hearts with fear, terror, amazement and discontent; these things being done, the City quickly was undone. Had the care and diligence both of Magistrates and People, been more for the securing of the public go●d, than 'twas for securing their own private interest, much of London by a good hand of Providence upon their endeavours, might have been standing, that is now turned into a ruinous heap. Troy was lost by the sloth and carelessness of her inhabitants; and may I not say, that much of London was lost, by the sloth and carelessness of some, and by the fears, frights, and amazement of others; and by others endeavouring more to secure their own Packs and Patrimonies, than the safety of the whole. When London was in flames, men's courage did flag, and their spirits did fail; the strong helpers stood helpless: Some stood looking on, others stood weeping and shaking their heads, and wring their hands; and others walked up and down the Streets like so many Ghosts, Psal. 76. 5. The stout hearted are spoiled (or as the Hebrew runs, the stout hearted have yielded themselves up for a prey: which the Rabbins thus expound, They are spoiled of their understandings and infatuated) and none of the men of might have found their hands: (or as some read the words, none of the men of riches, that is, rich men, have found their hands) or as others carry the words, God took away their courage, and their wont strength failed them. So when London was in flames, how were high and low, rich and poor, honourable and base, spoiled of their understanding, and infatuated? The Lord took away all wisdom, courage, counsel and strength from them: So Judges 20. 40. But when the flames began to arise out of the City with a pillar of smoke, the Benjamites looked behind them, and behold the flame of their City ascended up to Heaven: and when the men of Israel ●urned again, the men of Benjamin were amazed, for they saw that evil was come upon them. These Benjamites were the very picture of o●r Citizens; for when they saw the flame began to arise out of the City with a Pillar of smoke, when they saw the flame of the City ascend up to Heaven, O how amazed and consounded were they! All wisdom, courage and council was taken away, both from Magistrate and People; and none of them could find either heads, hands, or hearts to prevent Job 34. 19, 20, 24. London's desolation. In Psal. 76. v. ult. God is said, to cut off the Spirits of Princes: (or as the Hebrew runs, He shall slip off the Spirits of Princes, as men slip off a bunch of Grapes, or a Flower between their fingers, easily, suddenly, unexpectedly, as he did by Senacheribs Princes) Princess usually are men 1 Kings 19 36. of the greatest spirits; and yet sometimes God does dispirit them; he slips off their spirits, as men do a flower which soon withereth in their hand. How soon did God slip off the Spirit of that great, proud, debauched Monarch Belshazzar, Dan. 5. 1, 2, 3, 4, 5, 6. who when he was in the midst of his Cups, bravery and jollity (with all his great Princes, Lords, Ladies and Concubines about him) saw a hand writing upon the wall, which did so amaze him and terrify him, that his countenance was changed and his thoughts troubled, and the joints of his loins loosed, and his knees dashed one against another. But you may say, What was the reason that so great a Prince should be so greatly astonished. An. The Text tells you, he saw a hand: What hand? we the hand of a man: what could one hand of a man (saith One) terrify and startle so great a Monarch? Drexellius' School of Patience, p. 150, 151, 152. Had he seen the Paws of a Lion, or the Paws of a Bear, or the Paws of a Dragon, there had been some cause of terror. But what need such a Puissant Prince fear the hand of a man so much, at whose command and beck, an hundred Troops of Armed Horse would presently fly to his assistance? What terrible Weapons could that one hand wield or manage? none but a Pen with which it wrote. But will any man, much less a King, be afraid of a writing Pen? Had he beheld the three Darts of Joab, or the fiery flaming Sword 2 Sam. 18. 14. Gen. 3. 24. of the Cherub, brandished directly against him, he had then had some argument of astonishment: But one Hand, one Pen, one piece of Writing which he understood not; this was that which daunted him. Many Citizens were as much amazed, astonished, terrified and startled when they saw London in flames, as Belshazzar was, when he saw the hand-writing upon the wall. Ahab trembled like a shaken leaf, and so did his Grand son Manasseh, he that faced the Heavens, Isa. 7. 1, 2. 2 Chron. 33. 11, 12. and that dared God in the day of his Prosperity, when troubles came thick, and his fears rise high, he hides his hea● among the bushes. Such a fear and trembling was up●● many Citizens when London was in flames. Though Tu●liw Hostilius (the third King of the Romans) had a great warlike Spirit, as Lactantius notes, yet he carried in his bosom tw● new Gods, Pavorem and Pallorem, fear and paleness, which h● could not possibly shake off. Oh the fear that was in Citizens hearts, and the paleness that was upon Citizen's cheeks when London was in flames! Now excessive fear fills the heart with all confusion, they strip a man of his reason and understanding; Till London was laid in Ashes that effectual means of preservation, viz. The blowing up of houses was either greatly hid, or sadly gainsaid. When the Disease had killed the Patient's, than the Physicians agreed upon a Remedy. When the Ladder was turned, than the Pardon came. they weaken his hands, and they do so suddenly and totally dispirit and unman a man, that he is not able to encounter with those visible dangers that threaten his utter ruin: and this the poor Citizens sound by woeful experience when London was in flames. At the sight of this fire, how were the Citizen's hearts melted, their hands feeble, their spirits faint, and their knees weak! Oh the horror, the terror, the amazement, the confusion, that had now seized up on the spirits of all sorts of Citizens! How were the thoughts of men now distracted, their countenances changed, and their hearts overwhelmed? O the sad looks, the pale cheeks, the weeping eyes, the smiting of breasts, and the wring of hands that were now to be seen in every Street, and in every corner! What an universal consternation did my eyes behold upon the minds of all men in that day of the Lords wrath! there is no expressing of the sighs, the tears, the fears, the frights and the amazement of the Citizens; who were now compassed about with flames of fire! O the cries, the tumults, the hurries, and the hindrances of one another, that was now in every Street, every one striving with his Pack at his back, to secure what he could from the rage and fury of the flames. Now one cries out, five pound for a Cart, another cries out, ten pound for a Dray; in one Street one cries out, twenty pound for a Cart, and another in the next Street cries out, thirty pound for a Cart; here one cries out forty pound for a Cart, and there another cries out, fifty pound for a Cart. Many rich men that had time enough to have removed their goods, their wares, their commodities, flattered themselves, that the fire would not reach their habitations, they thought they should be safe and secure; but when the flames broke in upon them, O then any money for a Cart, a Coach, a Dray, to save some of their Richest and Choicest goods! Oh what fear were many Parents now in, that their Children would either be now trod down in the press, or lost in the crowd, or be destroyed by the flames! And what fear were many Husbands now in, concerning their Wives, who were either weak or sick, or aged, or newly delivered! Words are too weak to express that distraction that all men were under, when the fire went on raging and devouring all before it. And this was an evident token to me, that the hand of the Lord was eminent in the fire, and that the Decree was gone forth, that Dear London must now fall. But, Ninthly, Consider the time that the fire began. It began on the Lord's Day (being the second of September) about one or two of the clock in the morning. Our fears fell upon us on the Lord's Day, on that day that should have been a day Rev. 1. 10. Isa. 58. 13, 14. of joy and delight unto us. On this day our singing was turned into sighing, our rejoicing into mourning, and all our praisings into tremble. O the fears, the frights, the distresses that men were now under! O the amazed spirits, the bedewed checks, the faint hearts, the feeble knees, the weak hands, and the dejected countenances that were now to be seen every where! O Sirs, the time when this fatal fire first began, was very ominous, it being at a time when most Citizens were but newly fallen into a dead sleep, being wearied out in their several employments: Several days before, but especially on Saturday (or the last day of the week) that being with very many the most bufiest day in all the week. And of all mornings, most Citizens did usually lie longest in Bed Sabbath Day mornings. Such as used to rise early every morning in the week to gain the meat that Psal. 127. 1, 2 John 6. 27. perisheth, to make sure and to treasure up for themselves and theirs the things of this world. Such commonly mad● most bold with the Lords Day, and would frequently be in their beds, when they should have been either instructing of their families, or at prayers in their Closets, or else a waiting upon the Lord in his public Ordinances. Fire in th● night is terrible to all, but mostly to such whose spirits and bodies were tired out in the preceding day. Wasting and destroying Judgements are sad any day, but saddest when they fall on the Lord's Day. For how do they disturb, distress and distract the thoughts, the minds, the hearts and the spirits of men? So that they can neither wait on God, nor wrestle with God, nor act for God, nor receive from God, in any of the duties or services of his day. And this the poor Citizens found by sad experience, when London was in flames about their ears. Certainly the anger and wrath of God was very high, and very hot, when he made his day of rest to be a day of labour and disquiet. When his people should have been a meeting, hearing, reading, praising, praying. For the Lord now to scatter them, and to deliver them, their substance and habitations as a prey to the devouring fire; what does this speak our, but high displeasure? That the fire of God's wrath, should begin on the day of his rest and solemn Worship, is and must be for a lamentation. In several of those Churches where some might not preach, there God himself preached to the Parishioners in flames of fire. And such who loved darkness rather than light, John 3. 19 Exod. 19 16, 17, 18. because their deeds were evil, might now see their Churches all in a flaming fire. What a terrifying and an amazing Sermon, did God preach to his people of old in Mount Sinai, when the Mount burned with fire? And so what terrifying and amazing Sermons did God preach to the Citizens on his own day, when their Temples and their habitations were all in flames. Instead of holy rest, what hurries were there in every street, yea, in the spirits of men? Now instead of takeing up of Buckets, men in every Street take up arms, fearing a worse thing than fire. The Jealousies and Rumours that fire balls were thrown into several houses and Churches (by such that had no English tongues but outlandish hands, to make the furious flames flame more furiously) were so great that many were at a stand, and others even at their wit's end. Now relations, friends and neighbours hastened one another out of their houses, as the Angels hastened Lot out of Sodom. Gen. 19 15, 16, 17. Such were the fears, and frights, and sad apprehensions that had generally seized upon the Citizens. Not many Sabbaths before (when men should have been instructing of their families) what bonfires, what ringing of Bells, and what joy and rejoicing was there in our Streets, for burning the Dutch Ships in their Harbour (where many English and others, were highly concerned as well as the Dutch) little did they think, who were pleasing and warming themselves at those lesser fires, that the great God would in so short a time after, kindle so great a fire in the midst of their Streets, as should melt their Bells, lay their habitations in ashes, and make their Streets desolate: So that those that were so jolly before, might well take up that sad lamentation of weeping Jeremiah. The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his Lam. 2. 2, 3. wrath, the strong holds of the daughter of J●dah: he hath brought them down to the ground. He burned against Jacob like a flaming fire which devoureth round about. May we not soberly guests▪ that there were as many strict observers and sanctifiers of the Lords Day, who did turn away their feet from doing their Isa. 58. 13. pleasure on Gods holy day, and that did call the Sabbath a delight, the holy of the Lord, and honourable within the Walls of London, as in a great part of the Nation besides. Now for the Lord of the Sabbath, to kindle such a devouring fire in such a City, and that on his own day! O what extraordinary wrath and displeasure does this speak out! When God by his Royal Law, had bound the hands of his people from doing their own works; for him now to fall upon his strange work, and by a flaming consuming fire to turn a populous City, a pious City, an honourable City, and an Ancient City into a ruinous heap, what indignation to this indignation! O Sirs, it highly concerns us, to take notice of the Judgements of the Lord that fall upon us on any day, but especially those that fall upon us on his own day; because they carry with them more than a tincture of God's deep displeasure. In the Council of Paris, every one labouring to perswad● unto a more religious keeping of the Sabbath Day. When Concil. Paris. lio. 1. cap. 50. they had justly complained, that as many other things, so also the observation of the Sabbath was greatly decayed, through the abuse of Christian liberty, in that men too much followed the delights of the world, and their own worldly pleasures, both wicked and dangerous. They further add, For many of us have been eye witnesses, many have intelligence of it, b● the relation of others, that some men upon this day, being about their husbandry, have been strucken with Thunder; some have been maimed and made lame; som● have had their bodies (even bones and all) burnt in a moment with visible fire, and have consumed to ashes; and many other Judgements of God have been, and are daily inflicted upon Sabbath Breakers. Stratford upon Sluon was twice on the same day twelve month (being the Lord's Day) almost consumed with fire The Theatre of God's Judgements. pag. 419, 420. chief for profaning the Lords Day, and contemning his word in the mouth of his faithful Minister. Feverton in Devons●ire (whose remembrance makes my heart bleed, saith my Author) was oftentimes admonished by her godly Preachers, that God would bring some heavy Judgement on the Town, for their horrible profanation of the Lords Day, occasioned chief by their Market on the day following: Not long after his death, on the third of April 1598. God in less than half an hour consumed, with a sudden and fearful fire, the whole Town, except only the Church, the Court-house, and the Almshouses, or a few poor people's dwellings; where a man might have seen four hundred dwelling houses all at o●●e on ●ire, and above fifty persons consumed with the flames. And on the fifth of August 1612. (fourt●en years since the former fire) the whole Town was again fired and consumed, except some thirty houses of poor people, with the School-house and Almshouses. Now certainly they must be much left of God, hardened in sin, and blinded by Satan, who do not, nor will not see the dreadful hand of God, that is lifted up in his fiery dispensations upon his own day. But, Tenthly, and lastly, Consider, That the burning of London 10. is a National Judgement. God in smiting of London, has smitten England round: the stroke of God upon London, was When one member in the natural body suffers, all the members of the body suffer: 'tis so in the Politic body, etc. Look as all Rivers run into the Sea, and all the lines of the circumference meet in the centre: so did the interests of the most eminent persons in the whole Nation meet in London, etc. Now London is laid in ashes, we may write Ichabod upon poor England. By the flames that have been kindled in London, God hath spit fire into the face of England. an universal stroke. The sore strokes of God, which have lately fallen upon the head City (London) are doubtless designed by Heaven, for the punishment of the whole body. In the sufferings of London, the whole Land suffers. For what City, County, or Town in England was there, that was not one way or other, refreshed and advantaged, if not enriched, with the silver streams of London that overflowed the Land, as the River Nilus doth the Land of Egypt. Doubtless there are but few in the Land, but are more or less concerned in the burning of London. There are many thousands that are highly concerned in their own particulars; there are many thousands concerned upon the account of their inward friends and acquaintance: and who can number up the many score thousands employed in the Manufacture of the Land, whose whole dependence (under God) was upon London. What Lamentation, mourning and woe is there in all places of the Land, for the burning of London, especially among poor Tradesmen, Innkeepers, and others, whose livelihoods depended upon the safety and prosperity of London. Certainly he is no English man, but one who writes a Roman hand, and carries about him a Romish heart, who feels not, who trembles not under this universal blow. Many years labour will not make up the Citizen's losses to them. Yea, what below the Riches of the Indies will effectually make up every man's losses to him? He shall be an Apollo to me, that can justly sum up the full value of all that have been destroyed by those furious flames, that has turned the best (if not the richest) City in the world, into a ruinous heap. Now their loss is a loss to the whole Nation; and this the Nation already feels, and may yet feel more and more, if God in mercy does not prevent the things that we have cause to fear. 'Tis true London is the back that is smitten: but what corner is there in all the Land, that hath not more or less, one way or another, contributed to the burning of London. Not only those that lived in Jerusalem, but also those that came up to Jerusalem, and that Traded with Jerusalem, they even they did by their sins contribute to Jerusalem's ruin. They are under a high mistake, that think it was only the sins of the City which brought this sore desolation upon her: doubtless as far as the Judgement extends and reaches, so far the sins extend and reach, which have provoked the Lord, to make poor London such an astonishing example of his justice. How are the effects of London's ruin already felt and sighed under, all the Nation over. The blood and spirits which this whole Nation, hath already lost by this late lamentable fire, will not be easily nor suddenly recovered. The burning of London, is the Herald of God to the whole Nation, calling it to repentance and reformation; for the very same sins that have laid London in ashes, are rampant in all parts of the Nation; as you may easily perceive, if you please but to compare that Catalogue that in this Book I put into your hands, with those sins that are most reigning and raging in all places of the Land: by which you may also see, that they were not the greatest sinners in England, upon whom the fire of London fell; no more than they were the greatest sinners in Jerusalem, upon whom the Tower of Siloam fell. That the burning Luke 13. 4, 5. of London is a National Judgement, is evident enough to every man that has but half an eye. But if any should doubt of it, or dispute it, the King's Proclamation for a General Fast on that account, puts it beyond all dispute. The words of the Proclamation that are proper to my purpose, are these, A Visitation so dreadful (speaking of the burning of London) that scarce any Age or Nation hath ever seen or felt the like; wherein although the afflicting hand of God fell more immediately upon the inhabitants of this City, and the parts adjacent; yet all men ought to look upon it, as a Judgement upon the whole Nation, and to humble themselves accordingly. O Sirs, you are to see, and observe, and acknowledge the hand of the Lord in every personal Judgement, and in every Domestical Judgement: O how much more then, in every National Judgement that is infl●ct●d upon us! And thus I have done with those ten Considerations, that should not only provoke us, but also prevail with us, to see and acknowledge the hand of the Lord, in that late dreadful fire that has laid ●ur City desolate. The second Use is a Use of Lamentation and mourning. Use 2 Is London laid in ashes? Then let us all lament and mourn, that L●nd●n is laid desolate. Shall Christ weep over Jerusalem, Luke 19 41, 42, 43, 44. when 'twas standing in all its glory (knowing that it would not be long before it was laid even with the ground) and shall not we weep over London, whose glory is now laid in the d●st? Who can look upon London, as the Ancient and Noble Metropolis of England, and not lament and mourn, to see it laid in ashes? It might have been said not long since, Psalm. 98. 12, 13. London the Crown of England, ha●h ●ost its Jewel of Wealth and Beauty. Walk about Zion, (walk about London) and go round about ●er, t●ll the Towers thereof, mark ye well her Bulwarks, consider her Palaces: look upon her stately Houses, Halls and Hospitals, take notice of her Shops, and fair Warehouses, and Royal Exchange, etc. and lo, the glory of all ●hese things, is now buried in a common ruin! O the incredible change, that a devouring fire hath made in four day's time within thy Walls, O London! So that now we may lamentingly (Alas poor London) Is this the joyous City, whose antiquity is of ancient days? Is this the crowning City, Isa. 23. 7, 8 whose Merchants were Princes, and whose Traffickers were the honourable of the Earth? Who can but weep, to see how the Lord hath made a City an heap, and a ruin of a defenced City, and a Palace to be no City? Who can look upon Chap. 25. 2. naked Steeples, and useless Chimneys, and pitiful fragments of ragged walls? Who can behold stately Structures, and noble Halls, and fair Houses, and see them all laid in ashes, or turned into a heap of Rubbish, without paying some tears, as due to the sadness of so dreadful a spectacle? Who can with dry eyes hear London thus speaking out of its r●ines, Is it nothing to you, all ye that pass by? Behold and see, if there Lam. 1. 12. be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. Who can look upon the Lord as making London empty, as Isa. 24 1. Sr. Edw. Turner in his Speech to the King oh Friday the 18. day of January, hath these words, They fi●d (meaning the Parliament) your Majesty engaged in a sharp and costly War, opposed by Mighty Princes and States, that are in conjunction against us: they s●e with sorrow the greatest part of your Metropolitan City buried in ashes. laying it waste, as turning it upside done, and as scattering abroad the inhabitants thereof, and not mourn. Beloved under desolating Judgements, God does expect and look that his people should lament and mourn, Jer. 4. 7, 8. The Lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy Land desolate, and thy City shall be laid waste, without an inhabitant. For this gird you with Sackcloth, lament and howl: for the fierce anger of the Lord is not turned back from us. Under wasting Judgements, God expecteth, not only inward, but also outward expressions and demonstrations of sorrow and grief. Shall our enemies rejoice over the Ruins of London, and shall not we mourn over the Ruins of London! Shall they that are afar off lament over London's desolation, and shall not we lament over London's desolation, who are every day a walking up and down in London's Ruins and Rubbish! O S●rs, as ever you would see London's breaches repaired, her Trading recovered, her beauty restored, her riches augmented, her glory advanced, and her inhabitants rejoiced, make conscience of mourning over London's Ruins. Af●er Jerusalem was destroyed by the Romans, many of the Jews obtained leave of the Roman Emperors, once a year (viz. on the tenth of August, which was the day whereon their City was taken) to enter into Jerusalem, and bewail the destruction of their City, Temple and People, bargaining with the Soldiers who waited on them, to give Josephus. so much for so lo●g abiding there, and if they exceeded the time they conditioned for, they were to stretch their purses to a higher rate: which occasioned Hierom to say, That they who bought Christ's blood, were then glad to buy their own tears. O Sirs, what cause have we, once a year, yea, often in a year, to bewail the desolation of London! The Statue of Apollo, is said to shed tears, for the afflictions of the Grecians, though he could not help them. Though we could no● prevent the burning of London, yet let us weep over the Ruins of London. The Leprosy of the Citizen's sins, had so fretted into London's Walls; that there was no cleansing of them, but by the furious flames of a consuming fire. In the Law you know, that when the old fretting Plague of Leprosy, was Leu. 14. 35. ●o v. 46. so got into the house, and spread in the Walls, that no scraping within or without, could cleanse it away, than the house was to be pulled down: this seems to be London's case. God by former Judgements, laboured to scrape away the Leprosy of sin out of London, but that deadly leprosy was so got into men's hearts and houses, that there was no getting of it out, but by pulling them down. This is, and this must be for a lamentation. Now the better to work you, to lament and mourn over the ruins of London, consider with me these ten following particulars. First, Who can look upon the burning of London, as ushered in by such sad Prodigies, and dreadful forerunners as it was, and not lament and mourn over its ruins? By what a bloody Sword, and by what a dreadful Plague, was this late Judgement of fire ushered in. First God sends his Red Horse Rev. 6. 4, 8. amongst us, viz. a cruel bloody War; and then he sends his Pale Horse amongst us, viz. a noisome sweeping Pestilence. O the garments that were rolled in blood! O th● scores of thousands, that were by the hand of the destroying Angel sent to their long-homes, to their eternal homes! Now in the rear of these Judgements, follows such a devouring fire, as hath not been known in any Ages past. Not long before Vespasian came against Jerusalem, there happened divers Prodigies: 1. There Jos●phus pag. 738, 739. was a Comet in form of a Fiery Sword, which for a year together did hang over the City. 2. There was seen a Star on the Temple so bright, as if a man had so many drawn Swords in his hands. 3. At the same time that this Star appeared, which was the Solemn Passeover, that whole night the Temple was light, and clear as midday, and continued so seven days together. 4. At the same time also, they brought a Heifer for a Sacrifice, which when she was knocked down, she calved a Lamb. 5. The inner Gate of the Temple on the cast side, being of Massive Brass, that was never opened nor shut, but twenty men had enough to do about it, this Gate was seen at the first hour of the night, to open of its own accord, and they could not shut it, till a great number joined their strength together. 6. There was discerned on the Sanctum Sanctorum, a whole night long the face of a man very terrible. 7. A● the same time, before the Sunset, there were seen in the Air, Iron Chariots, all over the Country, and an Army in battle array, passing along the clouds, and begirting the City. 8. Upon the Feast Day called Pentecost, at night the Priests going into the Inner Temple, to offer their wont Sacrifice, at first they felt the place to move and tremble, and afterward they heard a man walking in the Temple, and saying with a great and wonderful terrible voice, Come let us go away out of this Temple, let us departed hence. But Ninthly and lastly, that which was most wonderful of all, was this, that there was one Jesus the Son of Ananus, a Countryman, of the common people, who four years before the Wars began, when the City flourished in peace and riches, coming to the celebration of the Feast to Jerusalem, which we call the Feast of Tabernacles; suddenly began to cry out thus, A voice from the East, a voice from the West, a voice from the four winds of the Heavens, a voice against Jerusalem, a voice against the Temple, a voice against the Bridegroom, a voice against the Bride, and a voice against the whole people: and thus crying day and night, he went about all the Streets of the City. The Nobility scourged him, yet still he cried, woe, woe unto Jerusalem: he did never curse any one, though every day he was beaten by one or other: neither did he thank any one that offered him meat. All that he spoke to any man, was this heavy prophecy, woe woe unto Jerusalem. He never went to any Citizens, neither was he seen to speak to any one, but still as it were, studying of some speech, he cried Woe, woe unto Jerusalem. Thus for four years' space, say some, for seven years and five months, saith Josephus, his voice never waxed hoarse, nor weary, till in the time of the Siege, beholding what he foretell them, as he was walking upon the Walls, crying Woe to Jerusalem, woe to the Temple, woe to all the People, he added, and woe to myself; and as soon as the words were out of his mouth, a stone came out of an Engine from the Camp, that dashed out his brains. These Prodigies were fore runners of Jerusalem's desolation? What Comets, what Blazing Stars, what sheets of fire have been seen fly over London, and what flames of fire have been seen over the City, a little before it was laid in ashes, I shall not now insist upon. Certainly when a consuming fire, shall be ushered in by other dreadful Judgements and amazing Prodigies, it highly concerns us to set down and mourn. But, Secondly, Who can look upon London as an Ancient City, as a City of great Antiquity, and not mourn over the ruins of it! Our Chronologers affirm, that the City hath stood Isa. 23. 7. Jer. 5. 15. two thousand seven hundred and seventy odd years. 'Tis recorded by some, that the foundation of London was laid in the year of the world 2862. London by some Antiquaries, is called Troynovant, as having been first founded by the Trojans. London is thought by some, to be Ancienter than Rome. That London was a very ancient City, might several ways be made good; but what should I spend time to prove that, which every one is ready to grant. Josephus Jos●ph p. 745. speaking of Jerusalem, saith, That David the King of the Jews having driven out the Caneans, gave it unto his people to be inhabited, and after four hundred threescore and four years and three months, it was destroyed by the Babylonians. And from King David who was the first Jew that reigned there, until the time that Titus destroyed it, were a thousand one hundred seventy and nine years, and from the time that it was first erected, until it was by him destroyed, were two thousand one hundred and seventy seven years; yet neither the Antiquity, nor riches, nor the fame thereof, now spread all over the world, nor the glory of Religion did any thing profit or hinder it from being destroyed. So it was, neither the Antiquity, nor the Riches, nor the Fame, nor the Greatness, nor the Beauty, nor the Glory, nor the Religion, that was there professed, that could prevent London's being turned into a Chaos in four days tim. London that had been climbing up to its Meridian of worldly greatness and glory above two thousand years, how is she made desolate in a few days; and of a glorious City become a ruinous heap? Physicians make the threescore and third year of a man's life, a dangerous climacterical year to the Body Natural; and Statists make the five hundreth year of a City, or Kingdom, as dangerous to the Body Politic, beyond which (say they) Cities and Kingdoms cannot stand. But Jerusalem, and London, and many other Cities, have stood much longer, and yet in the end have been laid desolate. Now what true Englishman can look upon London's Antiquity, and not mourn to see so ancient a City turned into a ruinous heap. But, Thirdly, What true Englishman did ever look upon London, as an honourable City, as a renowned City, as a glorious City, that will not now mourn to see London laid in ashes? London was one of the wonders of the world: London was the Queen City, the crowning City of the Land, a City as Isa. 23. 8. 'Tis an Italian Proverb, He who hath not seen Venice will not believe and he who hath not lived sometime there, doth not understand what a City it is. I shall leave the Application to the prudent Reader. famous as most Cities, for worldly grandeur and glory: yea, a City, more famous and glorious, than any City under Heaven, for Gospel light, and for the power of Religion, and real holiness, Psal. 76. 1, 2. In Judah is God known, his name is great in Israel: In Salem also is his Tabernacle, and his dwelling place in Zion. In London was God known, his name was great in London; and in London also was his Tabernacle, and his dwelling place. And as God was known in Judah, not only by his word, but also by his glorious works; so God was known in London, not only by his word, but also by his glorious works. And as God was known in Judah, first by the multitude of his mercies, but afterwards by the severity of his Judgements; so God was known in London, first by the multitude of his mercies, but afterwards by the severity of his Judgements: witness the sweeping Pestilence, and the devouring fire, that he sent amongst us. And as God was known in Judah, first by lesser Judgements, and then by greater; for he first lashed them with Rods, and then with Scourges, and at last with Scorpions, so God was first known in London by lesser Judgements, witness the Violent Agues, strange Fevers, Small Pox, and small fires that broke forth in several places of the City and Suburbs; but these having no kind, no effectual operation upon us; God at last made himself known in the midst of us, by such a Pestilence, and by such a Fire, that the like was never known in that City before. We were once the objects of his noble favours, but we made ourselves at last, the subjects of his fury. And as the Philosopher tells us, corruptio optimi, est p●ssima: or as we find, that the sweetest Wines, become the tartest Vinegar; so Gods heavenly favours and indulgencies being long abused, they at last turned into storms of Wrath and Vengeance. What English man did look upon Psal. 101. 8. Isa. 60. 14. Psal. 48. 1. 8, etc. Neh. 11. 1. Isa. 18. 52. Dan. 1. 9 24 London, as the City of the great God, as a holy City, as that City wherein God was as gloriously made known, and wherein Christ was as much exalted, and Religion was as highly prized, as in any part of the world beside; and not mourn over it, now 'tis laid desolate. 'Twas long since said of Athens and Sparta, that they were the eyes of Greece. Was not London the eyes of England? And who then can but weep, to see those eyes put out? Great and populous Cities, are Look what the face is to the body, that London was to England, the beauty and glory of it. as it were, the eyes of the Earth; and when these eyes are lost, who can but sit down and sigh and mourn! London, was the joyous City of our Solemnities, it was the Royal Chamber of the King of Kings, it was the Mart of Nations, it was the lofty City, it was the top gallant of all our glory. Now who can but shed tears, to see this City laid even to the ground; to see this City, sit like a desolate Widow in the dust. Such a sight made Jeremiah to lament: Lament. 1. 1. How doth the City sit solitary (speaking of Jerusalem's ruin) that was full of people? How is she become as a widow? She that was great among the Nations, and Princes among the Provinces? How is she become tributary? Let profane, ignorant, superstitious, and Popish desamers of London say, Jer. 9 1, 2, 3. Ezek. 9 4. 6. what they please, yet doubtless God had more of his mourning ones, and of his marked one's in that City, than he had in a great part of the Nation beside. There was a time, when London was a faithful City, a City of righteousness, a City of Renown, a City of Praise, a City of Joy; yea, the Paradise of the world, in respect of the power and purity of Gospel-Ordinances, and that glorious light shined in the midst of her. Who can remember those days of old, and not mourn to see such a City buried in its own Ruins! Under the whole Heavens there were not so many thousands to be found, that truly feared the Lord, in so narrow a compass of ground, as was to be found in London? and yet l● London is laid in the dust, and the Nations round gaze and wonder at her desolation! Who can but hang down hi● head, and weep in secret for these things. But, Fourthly, who did look upon London as the Bulwark, a the Strong-hold of the Nation, that can't mourn to se● their bulwark, their Strong hold turned into a ruinous heap Psal. 48. 12, 13. Walk about Zion, and tell the Towers thereof, mark ye well her Bulwarks, consider her Palaces, that ye may tell it to the generation following. Zion had her Bulwarks, her Towers, her Palaces; but at last the Chaldeans at one ●er. 52. 12, 13. Luke 19 41, 45. time, and the Romans at another, laid them all waste. So London had her Bulwarks, her Towers, her Palaces, but they are now laid desolate, and many fear, and others say by malcontent Villains, and mischievous Foreigners of a Romish faith. London was once terrible, as an Army with Cant. 6. 10. Banners. How terrible were the Israelites, encamped and bannered in the Wilderness unto the Moabites, Canaanites, etc. Exod. 15, 14, 15, 16. So was London more than once terrible to all those Moabites, Canaanites, that have had thoughts to swallow her up, and to divide the prey among themselves. How terrible were the Hussites in Bohemia, to the Germans, when all Germa●y were up in arms against them, and worsted by them. London hath been as terrible to those that have been cozen-germen to the Germans. London was once a Battle-ax, and Battel-bow in the hand of the Almighty, which he has wielded Jer. 51. 20, Zech. 9 10. & Chap. 10. 4. Ezek. 21. 31. against her proudest, strongest and subtlest enemies. Was not London the Head City, the Royal Chamber, the glory of England, the Magazine of Trade and Wealth, the City that had the Strength and Treasure of the Nation in it. Were there not many thousands in London, that were men of fair estates, of exemplary piety, of tried valour, of great prudence, and of unspotted Reputation? and therefore why should it seem impossible, that the fire in London, should be The French were then drawn down to the Sea side, and great were the fears of many upon that account. Remember the Gunpowder Plot. the effect of desperate designs and complotments from abroad, seconded and encouraged by malcontents at home. London was the great Bulwark of the Reformed Religion, against all the Batteries of Popery, Atheism and Profaneness; and therefore why should any English man wonder, if these uncircumcised ones, should have their heads and their hands, and their hearts engaged in the burning of London. Such whose very Principles, leads them by the hand, to blow up Kings, Princes, Parliaments, and Reformed Religion, to make way for their own Religion, or for the good old Religion, as some are pleased to call it: such will never scruple to turn such Cities, such Bulwarks into a ruinous heap, that either stands in their way, or that might probably hinder their game. In all the Ages of the world, wicked Dan. 11. 24, 39 men have designed the ruin and laying waste of Christians Bulwarks and Strong-holds, in order to the rooting out of the very name of Christians, as all know that have read any thing of Scripture or History, and therefore why should any men think it strange, if that Spirit should still be at work. Was ever England in such eminent danger of being made a prey to foreign power, or of being rid, by men of a foreign Religion, and whose Principles in Civil Policy are very dangerous both to Prince and People, as it hath been since the firing of London, or since that Bulwark has been Gen. 31. 24, 29. Chap. 33. 1, 4. 2 Kings 19 27, 28, 32. turned into a ruinous heap? Had not the great God who laid a Law of Restraint upon churlish Laban, and upon bloody Esau (and his four hundred bloody cutthroats) and upon proud blasphemous Senacherib, laid also a Law of restraint upon ill-minded men, what mischief might they not then have done, when many were amazed and astonished, and many did hang down their heads, and fold their hands, crying alas, alas, London is fallen! and when many had sorrow in their hearts, paleness upon their cheeks, and trembling in all their joints! yea, when the flames of London were as Dan. 5. 5, 6. terrible to most, as the hand-writing upon the wall, was to Belshazzar! How mightily the burning of London would have retarded the supplies, of men, money and necessaries which would have been needful to have made opposition, against an invading enemy, had we been put to it, I shall not here stand to dispute. Whilst London was standing, it could raise an Army, and pay it when it had done. London was the Sword and sinews of War; but when London was laid in ashes, the Citizens were like Samson when his hair was cut Judg. 16. 18, 19, 20. Gen 34 25. off, and like the Sechemites, when they were sore. Beloved, the People of God have formerly made the firing of their strong holds, matter of bitter Lamentation; as you may see in 2 Kings 8. 11, 12. And he settled his countenance steadfastly, until he was ashamed: (till Hazael blushed to see the Prophet look so earnestly upon him) and the man of God wept, and Hazael said, why weepeth my Lord? and he answered, because I know the evil that thou wilt do unto the children of Israel; their strong holds wilt thou set on fire (well and what will he do, when their strong holds are in flames, or turned into a ruinous heap? why this you may see in the following words) and their young men wilt thou slay with the sword, and wilt das● their children, and rip up their women with child. Other Kings of Syria had born an immortal hatred against the children of Israel, and the Prophet knew by Revelation from Heaven, that he should be King over Syria, and that he had as cruel and as bloody a mind against God's Israel, as any of the former Kings of Syria had. Now to evidence this, the Prophet instances in those particular excessive acts of cruelty, that he should practise upon the children of Israel. Their strong holds wilt thou set on fire. Hazael would not think it enough to enter into their strong Towns, and Cities, and Forts, and Castles, and other strong holds, and spoil, and plunder them of their Treasure and Goods, but he would burn all down to the ground; that so he might daunt them, and weaken them, and render them the more uncapable of making any resistance against him. But now mark what follows, burning work; Their young men wilt thou slay with the sword. Such as make no conscience of burning Israel's strong holds, such will never scruple the slaying of Israel's young men with the sword. When their strong holds were set on fire, Hazael would give them no quarter for their lives: such as had escaped the furious flames, should be sure to fall by the bloody sword. And wilt dash their children: Their poor innocent harmless children that never thought amiss, nor never spoke amiss of Hazael, these must have their brains dashed out against the stones. Men that are set upon burning Psal. 137. 9 work, are men of no bowels, of no compassion. And rip up their women with child: He would destroy the very Infants in the womb, that so he might cause to cease, the very name of Israel. Such Hazaels' as are resolute by fire to lay our Cities and strong Bulwarks desolate; such will be ready enough to practise the most barbarous cruelties imaginable upon our persons and relations, when a fit opportunity shall present. When Israel was weary, and saint, and Deut. 25. 17 18, 19 feeble, then Amalek fell upon them. It was infinite mercy, that the Amalekites of our day, did not fall upon the amazed and astonished Citizens, when they were seeble, and faint, and weary, and tired out with hard labour, and want of rest. O Sirs, shall the Prophet Elisha weep, foreseeing that Haz●el would set Israel's strong holds on fire; and shall not we weep, to see London, our strong hold, our noblest Bulwark, turned into a ruinous heap? So L●m. 2. 2, 5. The Lord hath swallowed up all the habitation of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah: he hath brought them d●wn to the ground. The Lord was an enemy; he hath swallowed up Israel, he hath swallowed up all her Palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mournings and lamentation. These two words, mourning and lamentation, are joined together, to note the great and eminent lamentation of the Daughter of Judah, upon the sight and sense of Gods destroying, razing and levelling to the ground, (by the hand of the Chaldeans, etc.) all the Strong holds and Fortresses, that were built for the defence of the Israelites. Now shall the Daughter of Judah greatly lament, to see her strong holds laid desolate, and shall not we at all lament, to see London, to see our Strong holds, turned into a ruinous heap. But, Fifthly, Who did ever look upon London as a fountain, as a Sanctuary, and as a City of refuge, to the poor, afflicted, distressed and impoverished people of God; that is not now free to weep, to see such a City laid in ashes? Who can number up the distressed strangers, that have been there courteously E●od. 22. 12. 2 Sam. 16. 14. entertained, and civilly treated? Who can number up the many thousand families, that have been preserved, relieved, revived, and refreshed with the silver streams, that has issued from that fountain London, and not mourn, to see it laid desolate, Psal. 46. 4. There is a River, the streams whereof Isa. 8. 6. shall make glad the City of God: It is an allusion to the River Siloe, which ran sweetly, softly, quietly, pleasantly, constantly, to the refreshing of all that were in need. London was a River, a Fountain, whose silver Streams ran sweetly, quietly, pleasantly, constantly, to the refreshing of many thousand needy ones in the Land. Now who can but weep to see such a Fountain, such a River, not only stopped, but dried up by a devouring fire? But, Sixthly, Who did ever look upon London, as a City compact, a City advantageously situated for Trade and Commerce, Isa. 23. 3. Ezek. 27. 1. Rev. 8. 11. yea, as the great Mart-Town of the Nation; that has not a heart to weep over it, now it lies in ashes? London was the M●rt of the Nations Trade, and the Magazine of the Nations wealth. London was that great Storehouse, in which was laid up, very much of the Riches and Glory of the Land. London was the very heart of England; it was as useful every way to England's security and felicity, as the heart is useful in the natural body: and therefore no wonder if such as envy at England's Greatness, Grandeur, and Glory, have made London (England's Mart-Town) to bear the marks of their displeasure. Who is so great a stranger in our English Israel, as not to know how rarely well London was situated as to Trade, and as not to know, how London was surrounded with plentiful store of all Creature comforts. If London had not been so nobly situated and surrounded, its desolation had not been so great a Judgement; nor it may be the designs of men so deeply laid, as to its ruin. They that did look upon England as rich, could not but look on London, as the Exchequer of it. But, Seventhly, Who are they that have looked upon London, as a City, that hath for many hundred, yea, some thousands Isa. 27. 3. 4. Psal. 1ST. 4, 5. of years been very strangely and wonderfully preserved, by the admirable wisdom, constant care, and Almighty power of God; notwithstanding all the wrath, rage, malice, plots and designs of wicked men, to lay it waste, and to turn it into a ruinous heap; and not have a heart to weep over its desolation? The great preservations, the singular salvations, that God hath wrought for London, many hundred years together, renders the desolation of London, the more terrible. And accordingly, it concerns all that are well affected, to weep over its ashes. But, Eighthly, Who can look upon the ashes of London, as those ashes, in which England's worst enemies, both abroad, Obad. 10 11, 12, 13, 14, 15, 16. and at home, do daily triumph and rejoice; and not weep over London's desolation? Shall the vilest of men glory, that England's glory is laid in the dust; and shall not we lament, when our Crown is fallen from our head? The more wicked Lam. 5. 16. men rejoice in our misery, the greater obligation lies upon us, to lie low and mourn at the foot of God. London, like Job, lies on its dunghill. London, like the Jews, lies Job 2. 8. in its ashes, Esther 4. 3. And therefore it highly concerns all Londoners, to put on sackcloth and ashes. But, Ninthly, Surely such as have looked upon London, as the City of their solemnities; such can't but weep, to see the City of their Solemnities, laid desolate, Isa. 33. 20 Look upon Zion the City of our solemnities; or meetings. Zion is here called a City, because it stood in the midst of the City. The City of Jerusalem was very large, and Zion stood in the midst of it; and 'tis called a City of Solemnities, because the people flocked thither, to hear the Law, to renew their Covenant with God, to call upon his name, and to offer Sacrifices. O Sirs, was not London the City of our Solemnities? the City where we solemnly met to wait upon the Lord, in the beauty 1 Chron. 16. 29. Psal. 29. 2. of Holiness? the City, where we offered prayers and praises? the City, where we worshipped the Lord in Spirit and in truth? the City, wherein God, and Christ, and the great things of eternity were revealed to us? the City, wherein many thousands were converted and edified; walking in the fear of the Lord, and in the comforts of the Holy Ghost? the Acts 9 31. City, where we had the clearest, the choicest, and the highest enjoyments of God, that ever we had in all our days? the City, wherein we have sat down, under Christ's shadow with great delight; his fruit has been sweet unto our taste? the Cant. 2. 3, 4, 5, 6. City, in which Christ has brought us to his banqueting house, and ●is banner over us, has been love? the City, in which Christ has Stayed us with flagons, and comforted us with Apples? the City, in which Christ's left hand hath been under our heads, and his right hand hath embraced us? The City, wherein the Lord of Hosts. hath made unto his people a feast of fat things, a Isa. 25. 6. feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. London, the City of our Solemnities, is now laid desolate: and therefore for this, why should not we be disconsolate, and mourn in secret before the Lord? This frame of Spirit, hath been upon the people of God of old, Zeph. 3. 18. I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. By Solemn Assemblies, are meant, their several conventions at those set times, which God had appointed them; viz. on the weekly Sabbath, the new Moons, Deut. 16. the stated Feasts and Fasts, which they were bound to observe. Now for the want, the lack, the loss of those Solemn Assemblies; such as did truly fear the Lord, were solemnly sorrowful. Of all losses, spiritual losses are most sadly resented by gracious souls. When they had lost their houses, their estates, their Trades, their relations, their liberties, and were led captive to Babylon, which was an Iron Furnace, a second Egypt to them; then the loss of their Solemn Assemblies, made deeper impressions upon their hearts, than all their outward losses did. The Jews were famous Artists; they stand upon record for their skill, especially in Poetry, Mathematics and Music: but when their City was burnt, and their Land laid desolate, and their Solemn Assemblies broken in pieces, than they could sing none of the Songs of Psalm 137. 1, 2, 3, 4, 5. Zion; then they were more for mourning, than for music; for sighing, than for singing; for lamenting, than for laughing. Nothing goes so near gracious hearts, as the loss of their Solemn Assemblies, as the loss of holy Ordinances; health, and wealth, and friends, and Trade, are but mere Ichahods, to the Saints Solemn Assemblies, and to pure 1 Sam. 4 17, 18. Ordinances. When the Ark was taken, Eli could live no longer: but whether his heart, or his neck, was first broken upon that sad tidings, is not easy to determine. When Nehemiah understood, that the walls of Jerusalem were broken down, and that the Gates thereof were burnt with fire, 2 Kings 25. 8, 9, 10. and that the whole City was laid desolate by Nebuz●radan, and his Chaldean Army; he sits down, and weeps, and mourns, and fasts, and prays; he did so lay the burning of the City of their Solemnities to heart, that all the smiles of King Artaxerxes, could not raise him, nor rejoice Neh. 1. 3, 4. Chap. 2. Jer. 52. 12, 13, 14. him. It was on the tenth day of the fifth month, that Jerusalem was burnt with fire; and upon that account, the Jews fasted upon every tenth day of the fifth month. Now shall the Jews solemnly fast and mourn on the tenth day of the fifth month, (during their Captivity) because their Zech. 7. 3. City, and Temple, and Solemn Assemblies; were on that day buried in ashes; and turned into a ruinous heap; and and shall not we fast and mourn, to see the City of our Solemnities, buried in its own ruins. But, Tenthly and lastly, That Incendiary, that mischievous Villain Hubert, confessed the fact, of firing the first house in Pudding Lane, (though he would not confess who set him at work) and accordingly was executed at Tyburn for it. There were some Ministers, and several other sober prudent Citizens, who did converse again and again with Hubert, and are ready to attest, that he was far from being mad; and that he was, not only very rational, but also very cunning and subtle, and so the fit instrument for the Conclave of Rome, or some subtle Jesuit to make use of, to bring about our common wo. It was never known, that Rome or Hell, did ever make use of mad men or fools, to bring about their Devilish Plots. Now who can look upon the dreadful consequences (the burning of a renowned City) that followed upon the firing of the first house; and not mourn over London's desolations? Hubert did confess to several persons of note and repute, that he was a Catholic; and did further declare, that he believed confession to a Priest, was necessary to his salvation. And being advised (by a Chaplain to a person of Honour) to call upon God he repeated his Ave Mary, which he confessed, was his usual prayer. Father Harvey confessed him, and instructed him, and we need not doubt, but that he absolved him also, according to the custom of the Romish Church. Hubert died in the profession of the Romish faith, stoutly asserting, that he was no Hugonite. I know that men of the Romish Religion, and such who are one in Spirit with them; would make the world believe, that this Hubert (who by order of Law, was executed upon the account of his own public and private confessions) was mad, distracted, and what not. But what mad men, do these make the Judge and Jury to be? for who but mad men, would condemn (to such a shameful death) a mad man, for confessing himself guilty of such a heinous and horrid fact, which he had never committed? Doubtless both Judge and Jury, were men of more wisdom, Justice and conscience, than to hang a mad man upon his own bare confession▪ The German Luc. Hist. p. 613. p. 519, 520. Histories tell us, what encouragement men of a Romish faith have had from Rome, to make way for their Religion throughout Germany, by fire and sword: and when some of those Incendiaries have been taken in setting houses on fire, they have confessed, that there have been many more in combination with them, who by all the ways they could, were to consume Silefia, and other parts with firings. When the Spanish Armado came against this Nation, in 1588. with Hisp. F. 184, 185. an Invincible Navy (as they counted it) they h●d two thousand eight hundred forty three Great Ordnance, twenty eight thousand eight hundred and forty Mariners, Soldiers, and Slaves rowing in Galleys, with innumerable Fire-balls and Granado's; in order to the making of England desolate by Fire and Sword. Did not F. Parsons, Doleman, and Holt the Speeds Hist. p. 1178. Luc. Hist. p. 298, 299. Jesuit, draw other Incendiaries into a combination, to fire the Royal Navy with wildfire, in Queen Elizabeth's Reign; for which they were stretched at Tyburn? A. D. 1595. on that very day, when King James was crowned, when the generality Luc. Hist. p. 509, 510, 511. of the people were intent upon that noble spectacle, five were suborned by the Jesuits, to set London on fire in several places; but were frustrated, as ●s evident upon Record. Mr. Waddesworth did depose▪ both in writing, and viva voce, at the Lords Bar, that one Henry alias Francis Smith, Compl. Hist. p. 443, 449. Roy. Favou●. p. 54, 55. Rom. Mr. P●●ce. 31. alias Lloyd, alias Rivers, alias Simons, before the beginning of the Scotch Wars, did tell him in Norfolk (where he met him) That the Popish Religion was not to be brought in here, by disputing, or Books of Controversy; but with an Army, and with fire and sword. Pope Martin the fifth sent Cardinal Julian (who was name sake, and near of kin to Julian the Apostate) with an Army of fourscore thousand, to root out Hussites (or Protestants) in B●hemia, where they burned up their Towns; and at the same time, Albertus his Assistant, burnt up five hundred of their Villages. It was Philip the Second of Spain, who said, That he had rather lose all his Provinces, Thuanus. than seem to grant, or favour any thing, which might be prejudicial to the Catholic Religion. It was Cardinal Granveilanus, who was wont to say, That be would reduce the Catholic Religion Gasper. in all ●●aces, though one hundred thousand men were to be burned in an hour. It was the Spanish Ministers of State, who Anno 1580. declared openly, in the Pacification of Colen, That the Protestants would be very well served, if they were stripped of all their goods, and forced to go seek new Countries, like Jews and Egyptians, who wander up and down, like Rogues and Vagabonds. The Meter. Hist. de reb. Belg. l. 15. Duke of Alba (a bloody Papist) sitting at his Table, said, That he had taken diligent pains, in rooting out the tares of Heresies, having delivered eighteen thousand men in the space of six years only, to the hands of the Hangman. From the beginning of the Jesuits, to 1580. (being the space of thirty The fact of Faux was horrid and sanguinary; and you know who set him on work. years) there were almost nine hundred thousand Protestants put to death, in France, Spain, Italy, Germany, England, and other parts of Christendom. Men of that Religion, that burned the Martyrs in Queen Mary's days, are men of such bloody, desperate Principles, that they will stick at nothing, that may be a means, to advance the Romish Religion. Some men besides the Romans, have practised most prodigious things, and all to raise themselves a name in the world. Serustus at Geneva, gave all his goods to the poor, and his body to be Anno 1555. Calvin. burnt; and all for a name, for a little glory among men. The Temple of the great Goddess Diana (which was one of the world's wonders) was set on fire when Alexander was born, by Herostratus a base fellow; and this he did, That he might be talked of when he was dead. So Judas and Sadoc, Josephus A●t. l. 18. c. 1. p. 463 with their seditious Sect, burnt down the Temple of Jerusalem, and all the beautiful Buildings in the City. And at another time, when the Romans had set the Temple on fire, Titus by entreaties and threaten, did all he could, to persuade the Soldiers, to extinguish the fire, but could not prevail with them. They seeing the Gates of the inward Lib. 7. de Bello Jud. ca 10. p. 737. Temple, to be Gates of Gold, thought that the Temple was full of money; and that they might have a rich booty; and therefore regarded not their General's commands. Titus did all he could to quench the Flames; but a certain Soldier, fired the Posts about the doors of the inward Temple, and presently the flame appearing within, Titus and and his Captains departed; and so every one stood looking upon it, and no man sought to extinguish it. Thus the Temple was burnt by the hand of a single Soldier, against Titus his mind. One man that is of a cruel Spirit, and of cruel Principles, may do a world of mischief. Take that instance of Nero, who maliciously raised the first Persecution Pareus on the Revelation, pag 110. against the Christians; pretending, that they were Incendiaries, and Authors of the burning of Rome: whereas he himself, had most wickedly done it: But this barbarous act of his, was fathered upon the Christians; and accordingly they suffered severely for it. Another Author saith, Nero succeeded Caligula in the Government, and in no less fierceness The Treasury of Ancient and Modern times page 321, 322. and cruelty, because he was a man in whom (if possible it might be) all the other cruelties were ●nclosed, and all else that could (by men) be imagined, for without any regard of sanctified things, or persons (of like quality) private or public, he caused the City of Rome, to be set on fire, with express prohibition, not to quench it, or any man to make safety of his own goods: So the fire continued seven days and seven nights, burning the City; and he being on a high Tower, some small distance off, clapped his hands, and joyed, to behold this dismal spectacle, so far exceeding all humanity. The wisest Prince that ever swayed a Sceptre, hath told us, That one sinner destroyeth much good. Eccles. 9 18. Who can sum up the mischief, that a few ill-minded men may do in a little time? The same Devil, the same lusts, the same wrath, the same rage, the same revenge, the same ends, the same motives, that have put others upon burning work informer times, may probably have put some, upon the same work in our time. Burning work is so odious and abominable, so destructive, hateful and hurtful a thing in the eyes of all true English men, who have any sense of honour or conscience, that I shall never wonder, to see such who have either had a head, or a hand, or a heart in it, of Arts and Crafts, to bury for ever the remembrance of it. Was not London the glory of England? Was not London England's Treasury, and the Protestants Sanctuary? Was not London as terrible to her enemies abroad, as she was joyous to her friends at home? Has not London been as dreadful to her foreign foes, as the hand-writing upon the Wall, was to Belshazzar? Was not London the great Mountain, that her Dan. 5. 5, 6. enemies feared would be most prejudicial to their pernicious designs? Was not London, that great Rock, against which, Zech. 4. 7. many have dashed themselves in pieces? Was not London, as Briars and Thorns, as Goads and Gulfs, and twoedged The French, the Dutch, the Dane, the Spaniard, etc. have at times experienced, what London's Treasure and force, have been able to do, etc. Swords, to all her enemies more remote, and nearer home? Had the French invaded us, when London was in flames (as many feared they would) or had such risen up at that time, in the bowels of the Nation, whose very Principles lead them by fire and sword, to make way for their Religion; what doleful days had we seen, and to what a low ebb might the Protestant Interest have then be brought? What greater encouragement could be given, to French, Dutch, Dane, and all of the old Religion (as they call it) to make desperate attempts upon us, than the laying of the City desolate by fire? but 'tis the glory of Divine Power, to daunt and overrule all hearts and counsels; and to turn that to his Psal. 76. 5. 10. Gen. 31. 24, 29. Chap. 33 3, 4. people's greatest good, which their enemy's design to be their utter ruin. We know Papists are no changelings: their cruel, bloody, fiery Spirits and Principles, are still the same: Both King and Parliament have taken notice, how vigilant The w●ful desolations that the Popish Party made by fire and sword, amongst the Protestants in Ireland, is written with the Pen of a Diamond. and active they have been of late, by what hath been discovered, confessed, proved, printed, etc. Is it not more than probable, that some influenced from Rome, have kindled and promoted that dreadful fire, that hath laid our City desolate? The Statue of Apollo, is said, to shed tears for the afflictions of the Grecians, though he could not help them. Though none of us could prevent the desolation of London; yet let us all be so ingenious, as to weep over the ashes of London. Who can look upon London's glory, as now sacrificed to the flames, and made a burnt-offering, to appease the wrath and fury (as many say) of a Popist Conclave, and not mourn? Sir, We readily grant, that 'tis our duty, to lament and Obj. mourn over the ruins and desolations of London; yea, same of us have so lamented and mourned over London's dust and ashes, that we have almost reduced ourselves to dust and ashes: and therefore what Cordials, what Comforts, what Supports can you band out to us, that may help to ch●er up our spirits, and to bear up our hearts, so as that we may not utterly faint, and sink neither under the sight of London's Ruins: nor yet under a deep sense of our many great and sore losses. Now that I may be a little serviceable and useful to you in the present case; give me leave to offer to your most serious consideration, these following particulars by way of support. First, Consider for your Support and comfort, that the great God might have burnt up all: he might not have left one house standing, nor one stone upon another. 'Tis true, the greatest part of the City is fallen; but 'tis rich mercy, Luke 19 41. 44. that the whole is not consumed. Though most of the City within the Walls, be destroyed; yet 'tis Grace upon the Throne, that the Suburbs are standing. Had not God spared some houses in the City, and the main of the Suburbs, where would thousands have had a livelihood? How would any Trade have been maintained? yea, how would the lives of many thousands have been preserved? 'Tis true, the fire was very dreadful, but God might have made it more dreadful; ●e might have laid every house level; he might have consumed all the goods and wealth, that was there treasured up; and he might have refused, to have plucked one man, as a brand out of the fire. He might have suffered London, to Zech. 3. 2. have been as totally destroyed, as Jerusalem was, Mat. 24. 1, 2. And Jesus went out, and departed from the Temple, and his Disciples Mat. 24. 1, 2. came to him, to show him the buildings of the Temple. And J●sus said unto them, see ye not all these things? Verily, I say unto you there shall not be left here one stone upon another, that shall not be thrown d●wn. In these words, Christ doth foretell the utter destruction, and devastation of Jerusalem, which came to pass by Titus and the R●man Army: wasting all with fire and sword, and evening with the ground, that Magnificent Temple and City, which was the glory of the See Joseph. l. 7. c. 9, 10, 18. d. B●l. Jud. world. Though Titus by a strict Edict, at first storming of the City, forbade the defacing of the Temple, yet the Soldiers burned it, and the City. The Temple was burnt (say some) August: 10. when it had stood five hundred eighty nine years; and the City was burnt, September 8. in the year of our Lord seventy one. But why d●d Christ's Disciples sh●w him the buildings of the Quest. Temple, which they knew were not unknown unto him? To move him to mercy, and to moderate the severity of Answ. that former sentence, of leaving their houses desolate unto them. Herod had been at a wonderful charge, in building Matth 23. 38. and beautifying the Temple. Josephus tells us, that for Joseph. lib. 15. Antiq. cap. 14. eight whole years together, he kept ten thousand men at work about it: and that for magnificence and stateliness, it escape Solomon's Temple. The Disciples might very well wonder at these stately buildings, at these goodly, stately fair Stones, which were (as Josephus writeth) fifteen cubits long, twelve high, and eight broad. Now the Disciples ●ondly thought, that Christ, upon the full sight of these stately glorious buildings, (which to see laid waste, was pity) might have been so worked upon, as to reverse his former sentence, of laying all desolate. But here they were mistaken; for his thoughts was not as their thoughts. Others think, that the Disciples shown Christ the stately buildings of the Temple, that upon a serious consideration of the strength, pomp, stateliness, greatness and magnificence of the buildings, he might be the more careful to preserve them from destruction. Others think, that the Disciples shown him these strong and stately buildings, to insinuate secretly thereby, how difficult, yea, impossible, it was for them to be destroyed; especially considering the strength of the City also. And hence our Saviour seems to answer, See ye not all these things: Verily, I say unto you, there shall not be left here one stone upon another that shall not be thrown down, etc. But when was this prediction fulfilled, That not one stone should Quest. be left upon another, which should not be thrown d●wn? etc. This was fulfilled, forty years after Christ's Ascension, by Answ. Vespasian the Emperor, and his Son Titus; as Eusebius and Josephus do declare. Yea, this Prophecy was not only accomplished, in the destruction of the old Temple, but then also, when in Ju●i●n the Apostates time, the Jews (to spite the Christians) were by him encouraged, to build the Temple at his charge; and they attempting it accordingly, were hindered from Heaven, by a mighty Earthquake, which cast down that in the night, which was built in the day: and besides, a fire from Heaven, that consumed the work and workmen's instruments; which Cyrillus Bishop of Jerusalem, Socrat. lib. 3. cap. 17. then seeing, applied unto that event, this predict on of our Saviour, There shall not be left one stone upon another, that shall not be thrown down. Ah London, London, this might have been thy doom, that there should not have been one house standing, neither within, nor without thy walls; yea, this might have been thy doom, that there should not have been one stone left upon another, that should not have been thrown down. In that 'tis otherwise with thee, thou hast cause, O London, to cry Grace, Grace, to him that sits upon the Throne, and is blessed for ever, etc. Carthage was a Noble City, Mistress of Africa, and Paragon to Rome. She made her part good against Rome for many years, but at length, by means of her own inward civil jars, she was utterly destroyed by them. For the inhabitants Oros. E●trop. being not able to stand any longer in their own defence, were constrained to yield themselves to the mercy of their enemies: the Women, to the number of five and twenty thousand, marching first forth; and after them, the men in number thirty thousand following, all which poor Captives, were sold for bondslaves, a few only of the principal excepted: and then fire was put to the City, which burned seventeen days without ceasing; even till it was clean consumed. This might have been thy doom, O London, but God in the midst of Judgement hath remembered mercy. Athens was once the most famous flourishing City of Greece, for her fair buildings, large Precincts, and multitude of inhabitants; but especially for her Philosophy, by means whereof, recourse was made from all parts to her, as the fountain and wellspring of Arts, and the School and University of the whole world. Whose Policy and manner of Government, was so much esteemed by the Romans, that they drew from thence their Laws: but now she lies dead and buried in the ashes of forgetfulness, not carrying any of her former proportion or appearance. If this had been thy doom, O London, we must all have set to our seals, that the Lord had been Righteous: but blessed be the Lord, London is not, and I hope never shall (let Rome and Hell do their worst) be buried in the ashes of forgetfulness, etc. But, The second Support, to bear up the hearts, and to cheer up the Spirits of all that has smarted by the late fiery dispensation, is this, viz. that God has given them their lives for a prey. O Sirs, what a mercy is it, that though the fire has reached your houses, your shops, your goods, your commodities, your warehouses, your treasure; that yet it has not reached your lives, nor the lives of your relations or friends? though your habitations are consumed, and your The Philosopher saith, that a Fly is more excellent than the Heavens: because the Fly has life, which the Heavens have not. losses have been great, yet that in the midst of so many deaths and dangers by the flames, and by the press of the people and notwithstanding all the confusions, that was in all parts of the City, you should have your lives for a prey, and be snatched as so many firebrands out of the burning. O how should this miraculous Providence of God, be owned and admired by you! The Devil hit the mark, when he said, Skin for skin; yea, all that a man hath, will he give for his life, Job 2. 4. men's estates in those times, did lie mostly in cattle. Now saith Satan, Job is a very great life lover, he is Proximus quisque sibi: Every man is nearest to himself. fond of life, and afraid of death; and therefore he will give skin upon skin, to save his life: he will give many skins, abundance of skins; yea, all his skins, to save his life: he will give his Cattles skins, and his Servants skins, and his Sons skins, to save himself in a whole skin. By this Proverbial Speech, Skin for skin, etc. Satan intimates, that Job cared not for the loss of his cattle, nor for the loss of his servants, nor for the loss of his children, so he might secure his own life. Job set a higher price upon his own life, than he did upon all other lives: let others sink or swim, so he might escape, all was well. Natural life is a precious Jewel; a man will cast all overboard, when he is in danger of drowning, to save his life. A man will hold up his arms, to save his head; or suffer the loss of a limb, to save his life. Men will bleed, sweat, vomit, purge, part with an estate; yea, with some of their limbs, to preserve their lives. As he who cried out, Give me any deformity, any torment, any misery, so you spare my life. Wherefore doth a living man complain (or murmur) a man for the punishment of his sin, Lam. 3. 39 O what a simple, senseless, brutish, blockish thing is it, for a man, a mortal man, a sinful man, a man on this side the grave, on this side Hell, to complain, or murmur against a holy and righteous God He that is alive on this side everlasting burn, Isa. 33. 14. on this side a devouring fire; has no just cause to complain, what ever his losses, crosses, or sufferings are. He that has deserved a hanging, if he escape with a whipping, has no cause to complain, or murmur. Men that have deserv●d a damning, if they escape, with the loss of house, goods, estates, etc. they have no cause to complain, or murmur. Mark at this time Jerusalem was burnt, City and Temple, was laid in ashes, the Citizens were turned out of house and home, and stripped of all their comforts and contentments. They that did feed delicately, were desolate in the Streets: they that Lam. 4. 5. were brought up in Scarlet, embraced dunghills. They were scattered among the Heathen, who did mock at their Sabbaths, and Chap. 1. who trod their mighty men under foot; yea, they sought their bread with the peril of their lives. And yet saith the Prophet, Why Chap 5. 9 doth the living man complain? Though City, and Temple, and Goods, and Estates, were all consumed in the flames, yet some had their lives for a pr●y. And upon that very account, they ought not to complain. God might have ●urn●d them into ashes; as he had turned their houses into ashes: and it was mere Grace, that he did not: which the Church wisely and ingeniously observes, when she saith, It is of the Lords mercy that (we) are not consumed. She doth Chap. 3. ●2. not say, 'tis of the Lords mercy, that our houses are not consumed: but 'tis of the Lords mercy that (we) are not consumed: nor she do● not say, 'tis of the Lords mercy that our goods are not consumed; but 'tis of the Lords mercy that (we) are not consume▪ d▪ The Church saw mercy, much mercy, tender mercy, yea, bowels of mercy, (as the word there imports) that a remnant had their lives given them, when their City and Substance was turned into ashes. O Sirs, others have lost their goods, and their lives together, and 'tis miraculous mercy, that you ha●'t, when men's wits were puzzled, their hearts discouraged, and their industry tired out. When the wind was at the highest, and the fire at the hottest, and the hopes of most at the lowest: that then you should be as brands plucked out of the fire, was glorious mercy, etc. In the Reign of Achm●t the eighth Emperor of the Turks, Knolles his General History of the Turks, p. 1244. a great fire arose in the City of Constantinople, wherein many, both men and women perished, with above five hundred Shops and Warehouses full of rich Merchandise, most of which belonged unto the Jews, of whom, almost two hundred are said to be burnt. These lost their goods and their lives together, but so have not you: the greater obligation lies upon you, both to think well of God, and to speak well of God, and to lay out your lives to the uttermost for God. Certain Tartars at Constantinople in their insolency, set fire upon a certain Jews house; whereof arose such a terrible Knolles pag. 1266. fire, as b●rnt not only many houses; but a great many of the Jews themselves. Here lives and estates went together. Though Outlandish hands have set our City, our houses on fire, yet God has preserved our lives in the midst of the flames: and this is a mercy more worth, than all we have lost, etc. There was a stately Palace in Jerusalem, that Sol●mon had built, which joined near to the Temple: this Palace Josephus. the Jews abundantly anointed all over with Brimstone and Pitch, so that when the Romans pursued the Jews unto this Palace, they entered the Palace ●fter the Jews, who went ou● again another way, and shut up the Palace, and set fire on the Gates, which they had before anointed with Brimstone and Pitch; and strait way, the side walls of the house, and the whole building, began to be on a light fire: so that the Romans had no way to escape, because the fire compassed the house on every side. The Jews also stood round about the Palace, with their drawn Swords, to cut off any that should attempt to escape the flames. Now there was two and twenty thousand of the Romans destroyed in this fire. Titus hearing the lamentable cry of the Romans, that were compassed about in flames of fire, made speed with all his Army, to come and rescue them; but the fire burned so vehemently, that he could save none of them. Upon which, Titus and his Army wept bitterly. O Sirs, when London was in flames, if men of a Romish faith, had compassed the City round about with their drawn Swords, that none should have escaped the furious flames, how dreadful would such a day have been. Whether such a thing was intended, or designed, and by any strange Providence prevented: we shall know in the fittest season. Numantium a City in Spain, being besieged by the Romans, and after it had born the brunt of War along time, and made many desperate Sallies upon their enemies, and were almost consumed with famine; rather than they would bow their necks to the Roman yoke, they barred their Gates, and set all on fire, and so burned themselves in the flames of their City, that so they might leave the enemy, nothing but ashes for his prey and triumph. Here City and Citizens, are destroyed together; and 'tis infinite mercy, that this was not the fate, the doom of the Citizens of London. They and their City, might have fallen together: but God was good, and a very present help in time of trouble. O Sirs, if not only your houses, Psal 46. your shops, your goods, your wares, but also your persons, had been enclosed with flames, and no possibility of escape; how dreadful would the fire have been then! O what tongue can express, or heart conceive, the sighs, the groans, the cries, the tears, the gashful looks, the horrible shrieks, the dreadful amazement, and the matchless astonishment, that would have been upon all sorts, and ranks of people, that had been compassed round about with flames, and could see no door of deliverance open to them! O what a mercy is it, that we are yet alive; though we are stripped of many comforts and contentments, which formerly we have enjoyed! Now here give me leave, to open myself a little, in these following particulars. First, What a mercy was this, to all unregenerate and unconverted persons, that they have had their lives for a Austin saith, that he would not be a wicked man one half hour, for all the world; because he might die in that half hour, and then he was undone for ever. prey, when London was in flames? Had God by the flames, or any other accident, put an end to their natural days, they might at this time, have been a Rolling up and down in unquenchable flames. Sinners, Sinners, the greatest weights, hang upon the smallest Wyars. Eternity, Eternity, depends upon your improvement of that time, that life, and those seasons, and opportunities of Grace, that yet you do enjoy. That Rabbi hit it, who said, Nemo est cui non sit hora su●: Every man hath his hour. He who overslips that season, may never meet with the like again all his days. O Sirs, to have a little more time to believe, to repent, to secure your interest i● Christ, a changed nature, a sanctified frame of heart: a pardon in the bosom, is a mercy more worth, than ten thousand worlds. To have a little more time, to make your calling and election sure, and to get the New Name, and 2 Pet 1. 10. Rev. 2. 17. Heb. 11. 10. Chap. 12. 28. 1 Pet. 1. 4. 2 Cor. 5. 1. 2 Tim. 4. 8. Rev. 2. 10. James 1. 1●. 1 Pet. 5. 4. White Stone, that none knows, but those that are the favourites of Heaven. To have time, to make sure a City that hath foundations; a Kingdom, that shakes not; Riches that corrupt not; an inheritance, that fades not away; a house not made with hands, but one eternal in the heavens. To have time, to make sure to yourselves a Crown of Righteousness, a Crown of Life, a Crown of Glory, a Crown of immortality, are mercies b●yond all the expressions, and above all the valuations of the Sons of men. The Poets paint Time with wings, to show the volubility and swiftness of it. Sumptus pretiocissimus tempus: time is of precious Sophocles, Phocilides. cost, saith Theophrastus. Know time, lose not a minute, saith Pittacus. Aelian gives this testimony of the Lacedæmonians, That they were hugely covetous of their time, spending it all about necessary things, and suffering no Citizen, either to be idle, or play. Titus Vespasian having spent a day, without doing Suetonius. any man any good, as he sat at Supper, he uttered this memorable and praise worthy Apothegme, Amici diem perdidi, My friends I have lost a day. O Sirs, will not these poor Heathens rise in Judgement against all those, that trifle, and fool, and sin away their precious time. Take heed of crying cras, cras, to morrow, to morrow. O play not the Courtier with your precious souls; the Courtier doth all things late; he rises late, and dines late, and sups late, and goes to bed late, and reputes late. Remember that Manna must be gathered in the morning: The Orient Pearl is generated of the morning dew. There is nothing puts a more serious frame into a man's Spirit, than to know the worth of his time. 'Tis very dangerous putting off that to another day, which must be done to day, or else undone to morrow. Nunc aut nunquam, Now or Never, was the saying of old, If not done now, it may never be done, and then undone for ever. Eternity depends on this moment of time. What Beroaldus' speak● of a Fool, who cried out, Oh Repentance, Repentance, where a●t thou, where art thou Repentance? would not many a man give for a day, when it is a day too late. Whilst many blind Sodomites have been groping, to find a door of hope, God has reigned Hell out of Heaven upon them. The seasons of Grace are not under your locks and keys. Many thousand poor sinners have lost their seasons, and their souls together. Judas repent, and Esau mourned, but neither timely nor truly, and therefore they perished to all eternity. The damned in Hell may weep their eyes out of their heads, but they can never weep sin out of their souls; nor their souls out of Hell, etc. O that the flames of London might be so sanctified to every poor sinner, who have had their lives for a prey, in that doleful day, that they may no longer neglect those precious seasons, and opportunities of Grace, that yet are continued to them; lest God should swear in his wrath, that they should never Heb. 2. 3. Heb. 3. 18. enter into his rest. O Sirs, yet you have a world of gracious opportunities, and O that God would give you that heavenly wisdom, that you may never neglect one gracious opportunity, though it were to gain a whole world. God by giving you your lives in the midst of those furious and amazing flames, has given you time and opportunity, to secure the internal and the eternal welfare of your precious and immortal souls: which is a mercy that can never b● sufficiently prized or improved. But, Secondly, What a mercy was this, to poor doubting staggering Christians, that they have had their lives for a prey when London was in flames. For by this means, they have gained time to pray down their doubts, and to argue down their doubts, and to wrestle and weep down their doubts, etc. Christ ascended to Heaven in a cloud, and the Angel ascended Acts 1. 9, 10. Judg. 14. 20. to Heaven in the flame of the Altar. 'Tis ten to one, out this had been the case of many doubting, trembling Christians, had they died when London was in flames. I know 'tis good getting to Heaven any way, though it be in a whirlwind of affliction, or in a fiery Chariot of temptation, or in the flames of Persecution, or in a cloud of fears, doubts and darkness: but yet that man is more happy, that gets to Heaven in a quiet calm of inward peace, and The whole Scripture (saith Luther) doth principally aim at this thing, that we should not doubt but that we should hope, that we should trust, and that we should believe, that God is a merciful, a bountiful, a gracious and patiented God to his people. in the fair Sunshine of joy and assurance. 'Tis a good thing for a man to get into a safe Harbour, though it be in a Winter night, and through many Storms and tempests, hazards, dangers, and deaths, with the loss of Masts, Cables and Anchors: but yet he is more happy, that gets into a safe Harbour in a clear, calm, fair Sun-shiny day, top and top-gallant, and with Colours flying, and Trumpets sounding. The prudent Reader knows how to apply it. O that all poor doubting Christians would seriously lay this to heart viz. That for them to have time, to have their judgements and understandings enlightened, their doubts resolved, their objections answered, their consciences settled, and their souls assured, that all is well, and shall be for ever well between God and them, is a mercy, more worth than all the world. But, Thirdly, What a mercy was this, to poor languishing, declining and decaying Christians, that they have had their lives for a prey when London was in flames. There wer● a great many in London, who were fallen from their first love, and whose Sun was set in a cloud. There were many whose Graces were languishing, whose comforts were declining, Rev. 2. 4. whose souls were withered, and whose communion with God was greatly impaired. Many within and without the Walls of London, had a Worm knawing at the root of their Graces; they had lost their spiritual relish of God, of Christ of Ordinances, as dying men lose their relish. Dying men can relish nothing they sip, or eat, or drink: they had lost the●● spiritual strength, and they knew it not, as Samson had lost h●s natural strength and knew it not. O what an Image of dea●● Judg. 16. 20. was upon their highest professions. Now for these men to liv●, for these men to have time to get their Graces repaired, their comforts revived, their spiritual strength restored, their soul● fattened, and their communion with God raised, O what a matchless, what an incomparable mercy is this! But, Fourthly, What a mercy was this, to poor clouded, deserted and benighted Christians, that they have had their lives for a prey, when London was in flames! Beloved, 'tis sa● dying under a cloud; 'tis sad dying, when he who should comfort a man's soul, stands afar off. Some think, that the Lam. 1. 16. Psal. 39 13. face of God was clouded, when David thus prayed, O spare me, that I may recover strength, before I go hence, and be no more. And some think Hezekiahs' Sun was set in a cloud, Isa. 38. 1, 2, 3. See more of th●s, in my Mute Christian, under the smarting Rod pag. 279. 304. Judg. 16. 18, 19, 20, 21. and God had drawn a Curtain between Hezekiah and himself: when being under the sentence of death, He turned his face toward the wall, and prayed unto the Lord, and said, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart; and have done that which was good in thy sight: and Hezekiah wept sore: or with great weeping, as the Hebrew runs. It is with clouded and deserted Christians, as it was with Samson, when his locks were cut off, his strength was gone: and therefore though he thought to go out, and do wonders, as he had formerly done, yet by sad experience, he found himself to be but as another man. So when God does but withdraw, the best of Saints have their locks cut; their strength (which lieth not in their hair, but in their head Christ Jesus) is gone, and they Phil. 1. 22, 23. are but like other men: They think, they speak, they act, they walk, like other men. Christians under real disertions, commonly fall under sore temptations, great indispositions, barrenness, flatness, dulness and deadness of Spirit. And is this a fit season, for such to die in? Christians under a cloud usually have their joys eclipsed, their comforts damped, their evidences for Heaven blotted, their communion with God impaired, and their title to Heaven is by themselves (in such a day) much questioned. And is this a case for them to die in? O clouded and deserted Christians, who have had your lives for a prey, in the midst of London's flames! and ever since those flames, what a great, what a glorious obligation, has the blessed God put upon you, to labour to recover yourselves from under all clouds and desertions, and to spend your days in a serious and deep admiration of that free, that rich, that infinite, and that Sovereign Grace that spared you, and that was active for you, in that day when you were compassed about with flames of fire on every hand. But, Fifthly, What a mercy was this, to poor solicited tempted Christians, that they have had their lives for a prey, when London was in flames? For by this means, they have gained See my Mute Christian pag. 260. to p. 279. Our whole life is nothing but a temptation, saith A●stin. time to strengthen themselves against all Satan's temptations. The ●aily B●l●s that were given in, to pray for poor tempted Christians, did sufficiently evidence, how active Satan was to distress and perplex poor Christians with all sorts of hideous and blasphemous temptations. Were there not many tempted to distrust the power of God, the goodness of God, the faithfulness of God? Were there not many tempted to deny God, to blaspheme God, and to turn their backs upon God? Were there not many tempted to slight the Scriptures, to deny the Scriptures, and to prefer their own fancies, notions and delufions above the Scriptures. Were there not many tempted to have low thoughts of Ordinances, and then to leave Ordinances, and then to vilify Ordinances, and all under a pretence of living above Ordinances? Were there not many tempted, to presume upon the mercies of God; and others tempted to despair of the Grace of God? Were there not many tempted to destroy themselves, and others tempted to destroy their relations? Were there not many tempted to draw others to sin, and to uphold others in sin, and to encourage others in sin, and to be partners with others in sin? Were there not many tempted, to have hard thoughts of Christ, and others to have low thoughts of Christ, and others to have no thoughts of Christ. Now for these poor tempted souls, to have their lives for a prey, and to have precious seasons and opportunities, to recover themselves out of the snares of the Devil, and to arm themselves against all his fiery daris, is a comprehensive mercy, a big-bellied mercy; a mercy that has many thousand mercies in the womb of it. But, Sixthly and lastly, What a mercy was this, to all slumbering, slothful, sluggish, lazy Christians, who had blotted and Matth. 25. blurred their evidences for Heaven? and who instead of running their Christian race, were either at a stand, or else did but Heb. 12. 1. halt in the way to Heaven, that they have had their lives for a prey, when London was in flames, and that they have had time to clear up their evidences for Heaven, and to quicken Psal. 119. 32. up their hearts, to run the ways of God's commands. Surely, had all the world been a lump of Gold, and in their hands, to have been disposed of; they would have given it, for a little time, to have brightened their evidences, to have got out of their sinful slumber, and to have set all reckon even between God and their poor souls. And let thus much suffice for this second support. The third Support to bear up the hearts, and to cheer up the Spirits of all that have suffered by the late fiery dispensation, is this, viz. that this has been the common lot, the common case, both of Saints and sinners. God has dealt no more severely with you, than he has with many others. Have The commonness of our sufferings, doth somewhat mitigate the sharpness of our sufferings, etc. you lost much? so have many others. Have you lost half? so have many others. Have you lost all? so have many others. Have you lost your Trade? so have many others. Have you lost yoour goods? so have many others. Have you lost your credits? so have many others. Have you lost many friends, who before the fire were very helpful to you and yours? so have many others. Have you lost more than your all? so have many others. This very Cordial, the Apostle hands out to the suffering Saints in his time, 1 Cor. 10. 13. There hath no temptation taken you, but such as is comm●n to man. (by temptation, he means affliction; as the word is used, Jam. 1. 2. 1 Pet. 1. 6.) that is, there hath no affliction befallen you, but that which is incident, either to men as men, or to Saints as Saints: or thus, there hath no affliction befallen you, but such as is common to man; that is, there is no affliction that hath befallen you, but such as men may very well bear without murmuring or buckling under it. So 1 Pet. 5. 9 Knowing that the same afflictions are accomplished (or finished) in your brethren, that are in the world: or in your brotherhood, that is in the world. Afflictions are the common lot of the Saints; and who shrugs, repines, complains, murmurs, or faints, under a common John 16. ult. Acts 14. 22. lot, it's at the Sun because it scorches. etc. There are none of the brotherhood, but first or last, they shall know what the fiery trial, what the fiery furnace means. Jerom writing to a sick friend, hath this expression, I account it a part of unhappiness, not to know adversity. I judge you to be the more miserable, because you have not been miserable: it being the common lot of the people of God, to be exercised with adversity and misery. I think he hit it who said, Impunitas securitatis B●rnard. mater, virtutum noverca, religionis virus, tinea Sanctitatis: i. e. freedom from punishment is the Mother of security, the Stepmother of Virtue, the poison of Religion, the Moth of holiness. Nihil est infoelicius eo, cui nil unquam contigit Seneca. adversi. There is nothing more unhappy, than he who never felt adversity, said the refined Heathen; and shall not Grace rise as high as nature. The calamity has been common, therefore wipe your eyes, and don't say, there is no Lam. 1. 12. sorrow to my sorrow: no loss to my loss: no ruin to my ruin. Under common calamities, men should neither groan nor grumble. Look, as no man may conclude, upon the Eccles. 9 1, 2. account of common mercies, that he is really beloved of God; so no man may conclude, upon the account of common calamities, that he is really hated of God. And therefore bear up sweetly, bear up cheerfully, under your present trials. In the common calamity of the Plague, the destroying Angel perceiving the blood of sprinkling upon the posts of your doors, and upon the doors of your hearts, Exod. 1●. 7. 13. past you by; and said unto you Live. But by the common calamity of the Fire, the Lord has turned you out of house and home, and burnt up your substance before your eyes. Now do but lay your hands seriously upon your hearts, and tell me, whether you have not more cause to admire at the mercy of God towards you in 65. than you have cause to complain of the severities of God towards you in 66. The fourth Support to bear up the hearts, and to cheer up the spirits of the people of God, who have been sufferers, deep sufferers, under the late fiery dispensation, is this, viz. That though they have lost much, as they are men, as they are Citizens, Merchants, Tradesmen; yet they have lost nothing, as they are Christians, as they are Saints, as they are the called and chosen of God. Though they have lost their goods, yet they have not lost their God. Though they Rev. 17. 14. have lost their Shops and Chests, yet they have not lost their Christ. Though they have lost their outward comforts, yet they have not lost the comforts of the Holy Ghost. Though Joh. 14. 16. 26. 2 Cor. 5. 1. they have lost their houses made with hands, yet th●y have not lost their house not made with hands, eternal in the Heavens. Though they have lost their earthly inheritance, 1 Pet. 1. 4. yet they have not lost their heavenly inheritance. Though they have lost their temporal portions, yet they have not lost Psal. 73. 25. their eternal portions. Though they have lost their open Public Trade▪ yet they have not lost their Secret Trade, Matth. 6. 6. their private Trade to Heaven. I readily grant, that your stately houses; and your well furnished Shops, are turned into ashes; and that your credit is gone, and your trading gone, and your money gone, and you utterly undone (as to this Gen 18. 25. world) and yet in all this, God has done you no hurt; he has done you no wrong: and though this at first sight, may seem to be a great Paradox, a very strange Assertion; yet I shall thus evidence it to be an unquestionable truth. The happiness of man in this life consists 1. In his Union with God: 2. In his Communion with God: 3. In his Conformity to God: and Fourthly and lastly, in his spiritual fruition and enjoyment of God. Now none of those losses, crosses, and afflictive dispensations that have passed upon you, have, or can make any breach upon your happiness, or upon any one of those four things of which your happiness is made up. The top of man's happiness in Heaven, lies in his near un●on with God, and in the beatifical vision of God, and in his full communion with God, and in his exact and perfect conformity to God, and in his everlasting fruition and enjoyment of God. Now the more of these things any Christian enjoys in this world, the more of Heaven he enjoys on this side Heaven, the more happiness he has on this happiness; and therefore I would willingly know, how it is possible for any outward troubles or trials, to make a breach upon a Christians happiness. Doubtless Job was as happy Job 2. when he sat upon the Dunghill without a rag on his back, or a penny in his purse, as he was when he sat Chief, and Jo●. 29. 25. dwelled as a King in the Army. If God be the most perfect Being, then to enjoy him and resemble him, is our greatest perfection. If God be the best of Being's, than our communion with him, and fruition of him, must be our greatest glory and highest felicity. Let what will befall our outward Omne bonum, in summo bono. man, as long as our union and communion with God holds good, as long as our precious and immortal souls are in a safe and flourishing condition; as long as the Springs of Grace, of holiness, of comfort, of assurance, rises in our souls, we are happy, and no outward miseries can make us miserable. There is, saith one, Bona Throni, and there is Bona Scabelli, Augustine. there is goods of the Throne, as God, Christ, the Spirit, Grace, the favour of God, pardon of sin, peace of conscience, etc. And there is goods of the footstool, as food, raiment, house, honours, riches, trade, credit, and all bodily conveniencies and accommodations. Now it was not in the power of the flames, to burn up the goods of the Throne; they still remain safe and secure to you: all that the flames could reach too, was only the goods of the footstool, the lumber of this world. And therefore what cause have you to bear up cheerfully, quietly, sweetly and contentedly, under all your crosses and losses, trials and troubles. They which adorn Cl●mens Alexandrinus. Gr●gory the Great. themselves with Gold (saith one) and think themselves bettered thereby, are worse than Gold, and no Lords of it, as all should be. He is poor (saith Another) whose soul is void of Grace, not whose coffers are empty of money. By these short hints, you may clearly see, that the people of God are never the worse, for all their losses; they are as happy now they are houseless, monyless, breadless, friendless, tradeless, as ever they were, when they were most surrounded with all the comforts of this life. woe, woe, would be to the people of God, if their happiness should hang upon the comforts of this world, which like a Ball are tossed from man to man; a Ball of fire, a storm at Sea, a false Oath, a subtle enemy, a treacherous friend, may easily deprive a man of all his earthly blessings at a clap. Now who so miserable as that man whose blessedness lies in earthly blessings. But, The Fifth Support to bear up the hearts of the people of God under the late fiery dispensation, is this, viz. That the Lord will certainly one way or another make up all their losses to them. Sometimes God makes up his people's outward losses, by giving them more of himself, more of his Son, more of his Spirit, more of his favour, more of his John 16. Grace, as he did by the Disciples of Christ. When God takes away your carnals, and gives you more spirituals; your temporals, and gives you more eternals; your outward losses are made up to you. Now this was the very case of those believing Hebrews, who were turned out of house and home; and who were driven to live in holes and caves, and dens of the earth, and who had lost all their goods; (not Heb. 11. having a Bed to lie on, or a Stool to sit on, nor a dish to drink in, and who had lost all their Apparel, not having a rag to hang on their backs, and therefore clothed themselves in Sheepskins and Goatskins.) They took joyfully the spoiling of their goods, knowing in themselves, that they had in Ver. 3, 4. Heaven a better and an enduring substance. When under outward When God takes away Christians estates in this world, Manet altera Coelo, he looks for a better in Heaven. losses, God shall seal to his people a Bill of Exchange of better and greater things, than any they have lost; their losses then are made up to them. If a man should lose several bags of Counters, and have a Bill of Exchange sealed to him for the receiving of so many bags of Gold; would not his loss be abundantly made up to him? When God takes away our earthly treasures, and seals up in our hearts a Bill of Exchange, to receive all again with interest upon interest in eternal treasures, then certainly our losses are abundantly made up to us. If men should take away your old clothes, and give you new; your Rags, and give you Robes; your Chaff, and give you Wheat, your Water, and give you Wine; your Tinn, and give you Silver; your Brass, and give you Gold; your Pibble, and give you Pearls, your Cottages, and give you Royal Palaces; certainly you would have no cause to complain; you would have no cause to cry out undone, undone. If God takes away your houses, your goods, your Trades, your honours, and gives you more of himself, and more Grace, and more Assurance of Glory, he does you no injury. It is an excellent change, to get eternals for temporals. If God takes away your earthly riches, and makes you more rich in Grace, in spiritual comforts, in holy experiences, in divine employments, than you are no lose●s, but great gainers. What are all the necessary comforts of this life, to union and communion with God, to interest in Christ, to pardon of sin, to peace of conscience, and to that loving kindness, that is better than life, or better (Chaiim) Psal. 63▪ 3. than lives, as the Hebrew runs. If you put many lives together, there is more excellency and glory in the least discovery of divine love, than in them all. Many a man has been weary of his life; but never was any man yet weary of the love and favour of God. The least drop of Grace, the least Cant. 2. 3, 4, 5, 6, 7. smile from Heaven, the least cast of Christ's countenance, the least kiss of his mouth, the least embrace of his arm, the least hint of his favour, is more worth than ten thousand worlds. That Christian cant be poor, that is rich in Grace; nor that Christian can't be miserable, that has God for his Rev. 2. 8, 9 Lam. 3. 24. John 14. 1, 2, 3, 4. Heb. 11. 37, 38. Rev. 2. 17. John 4. 30▪ 31. portion. That Christian can't be unhappy, who hath a mansion prepared for him in Heaven; though he hath not a cottage to hid his head in, in this world: nor that Christian has no cause to complain of want of food for his body, whose soul is feasted with Manna, with the dainties of Heaven, with those rarities, that are better than Angel's food. He that hath but rags to cover his nakedness, if his soul be clothed with the garments of salvation, and covered with Isa. 61. 10. the Robe of Christ's Righteousness, he has no reason to complain. When Stilpo the Philosopher, had his Wife, and Children, and Country, all burnt up before him, and was asked by Demetrius, what loss he had sustained: answered, That he had lost nothing; for he counted that only his own, which none could take from him; to wit, his virtues. Shall blind Nature do more than Grace? Shall the Heathen put the Christian to a blush? Again, Sometimes God makes up his people's outward losses, by giving in greater outward mercies, than those were that he took from them; as you may see, by comparing the first Chapter of Job, and the last Chapter of Job together; Job had all doubled to him. I have read of Dionysius, how he Plu●arch. took away from one of his Nobles, almost his whole estate, and seeing him as cheerful and contented as ever, he gave him all that he had taken from him again, and as much more. God many times takes away a little, that he may give more: and sometimes he takes away all, to show his Sovereignty; and then he gives them all back again with interest upon interest, to show his great liberality and noble bounty. That is a lovely loss, that is made up with so great gain. But Sir, How shall we know (or probably conjecture) whether Quest. in this world, God will make up our worldly losses to us or not? If you please to speak a little to this question; it may be many ways of use unto us. Now that I may give you a little light to the Question, give me leave to put a few Questions to such, who have been sufferers by the late fiery dispensation. First, Did you make conscience of improving your estates to the glory of God, and the good of others, when you did enjoy them; or did you only make them subservient to your lusts? If you have laid out your estates for God, and for his Deut. 32. 15, 16. Hos. 4. 7. James 4. 3. children's good; 'tis ten to one, but that the Lord, even in this world, will make up your losses to you. But if you mis-improved your estates, and turned your mercies into encouragements to sin, than you have more cause to fear, that the Lord may farther blast you; than you have to hope, that God will make up your losses to you. But, Secondly, Did you daily and seriously labour, to enjoy much of God in all those worldly enjoyments, which formerly you were blest withal? If so, 'tis very probable, that the Lord may make up all your losses to you: But if you made a God of your worldly enjoyments; if they had more of your thoughts, and hearts, and time, than God himself had; than you have more cause to fear a further curse, than to expect a future blessing, Prov. 3. 33. Mal. 2. 2. ●ut, Thirdly, Did your hearts commonly, ordinarily, habitually, lie low under your worldly enjoyments? Abraham under all his worldly enjoyments, was but dust and ashes; and Gen. 13. 17. Chap. 32. 10. Jacob under his, was l●ss than the least of all mercies. And so David under all Gods royal favours his heart ly●s low, Psal. 22. 6. But I am a worm and no man. David in the Arabic Tongue, signifies a Worm, to which he seems to allude. T●e word in the Hebrew for Worm, is Tolagnath, which signifies such a very little Worm, that a man can very hardly see it or perceive it. T●ough David was high in the world, yet he was little, yea, very little in his own eyes. Was it commonly, mostly thus with you, when your comforts compassed you round about? If so, then 'tis very probable, that the Lord in this world will make up all your losses to you. But if your blood did commonly rise with your outward goods, and if your hearts did usually so swell under your worldly enjoyments, as to say with Pharaoh, Who is the Lord Exod. 5. 2. that I should obey his voice? or to say with Nebuchadn●zz●r, Who is that God that can deliver you out of my hands? or to Dan. 3. 15. say with those proud Atheists, Who is Lord over us? or to Psalm 12. 4. Jer. 2. 3. say with those proud Monsters, We are Lords, we will come no more unto thee, etc. then you have great cause to fear that God, that hath yet some further controversy with you: and (except you repent) will rather strip you of what you enjoy, than multiply further favours or blessings upon you. But, Fourthly, Since God has burnt up your worldly goods, have you been servant and frequent with God, that he would burn up those lusts, that have burnt up your comforts before your eyes? Have you pleaded hard with God, that a Spirit of burning might rest upon you, even that Spirit of burning Isa. 9 2. Chap. 4. 4. which alone can burn up your sins, your dross. Since London hath been laid in ashes, have you made it your great business, to treat, and trade with God, about the destruction of those sins, that have laid all desolate? If so, than you have cause to hope, that God will turn your captivity, and make up all your losses to you, Job 42. 10. But, Fifthly, Since God has turned you out of all, are you turned turnnearer and closer to himself? though you hav● been prodigals, yet have you in the light of L●ndons flames, seen and Luke 15. found your way to your Father's hous●? th●n God will make up all your losses to you. When Judgements are so sanctified, as to bring a people nearer to himself, than God will drop down mercies upon them, Hos. 2. 18. ult. But, Sixthly, Has the fire of London been as a pillar of fire, to lead you Canaan ward, Heaven-wards? Has God by burning Exod. 13. 21, 22. up the good things of this world, caused you to set your hearts and affections more than ever upon the great things of another world? If so, then 'tis a hundred to ten, but that the Lord will make up all your losses to you. But, Seventhly, Are your hearts under this fiery dispensation, brought into such a quiet submission to the good will and pleasure of God, as that you can now be contented, to be at Phil. 4. 12, 13, 14. Gods finding, at God's allowance? Can you now be contented, to be rich or poor, to have much or little, to be high or low, to be something or nothing, to have all again, or to have nothing but necessaries again? Are you now willing, that God shall choose for you? Can you sit down satisfied with God's allowance, though it be far short of what once you had? Content is the Deputy of outward felicity, and supplies the place where its absent. A contented frame of heart, as to all outward occurrences, is like Ballast to a Ship, which will help it to sail boldly and safely in all waters. When a man's mind is conformable to his means, all is well. One brings in God rebuking a discontented Christian thus, What is thy faith? Have I promised thee these things? What were't thou made a Christian, that thou shouldst flourish here in Augustine upon Psa●m 12. this world? 'Tis an excellent expression, that Bellarmine hath in his Catechism, Suppose (saith he) a King having many children of several ages, should apparel them in Cloth of Gold: now he that is sixteen years old hath more Gold in his Robe, than the Child that is but five or six years old; yet the child would rather have his own garment than his elder Brothers, because 'tis fit for him. Surely the fittest estate, is the best estate for us. Look, as a great Shoe fits not a little foot, nor a great Sail a little Ship, nor a great Ring a little Finger: so a great estate is not always the fittest for us. He t●at hath most, wants something: and he that hath least, wants nothing if he wants not a contented Spirit. O Sirs, let not Heathens put you to a blush. He that can be content to be at Gods finding, as a Guest at a Epi●t●●●s E●chi●id. c. 21. Table; that takes what is carved for him, and no more; h● needs not fawn upon any man, much less violate his conscience fo● the great things of the world. When a man's heart is brought down to his condition, he is then temptation-proof. Whe● one told the Philosopher, that if he would but please Dionysius, he need not feed upon green herbs; the Philosopher replied, If thou were't but content to feed upon green herbs, thou needest not flatter Dionysius. A man that can be contented with a little, will keep his ground in an hour of Temptation. Diogenes the Cynic, housed in his Tub, and making ever with his victuals and the day together, being invited t● a great Feast, could say, I had rather lick Salt at Athens, tha● feast with Craterus. Diogenes had more content with his Tub. to shelter him from the injuries of the weather, and with his wooden dish, to eat and drink in, than Alexander had with the conquest of half the world; and the fruition of all the honours, pomp●, treasures and pleasures of Asia. The way to true riches (saith Plato) is not to increase our heaps but to diminish the covetousness of our hearts. And saith Seneca, Cui cum paupertate bene convenit, pauper non est. A contented man cannot be a poor man. I have read of another Philosopher, who seeing a Prince going by, with the greatest pomp and state imaginable; he said to some about him, See how many things I have no need of. And saith another, It were well for the world, if there were no Gold in it. But since its the fountain whence all things flow; it's to be desired, but only as a pass, to travel to our journey's end without begging. When Croesus King of Lydia, asked Solon (one of the seven wise men of Greece) who in the whole world was more happy than he? Solon answered, Tellus; who though he was a poor man, yet he was a good man, and content with that which he had. So Cato could say, (as Aulus Gel●ius reports of him) I have neither House, nor Plate, nor Garments of price, in my hands; what I have, I can use: if not, I can want it. S●me blame me, because I want many things; and I blame them, because they cannot want. Now shall Nature do more than Grace? Shall the poor blinded Heathen, outstrip the knowing Christian? O Sirs, he that can lose his will in the will of God, as to the things of this world; he that is willing to be at God's allowance; he that has had much, but can now be satisfied with a little; he that can be contented to be at Gods finding; he is of all men the most likely man to have all his losses made up to him. But, Eighthly and lastly, Are your hearts more drawn out, to have this fiery dispensation sanctified to you, than to have your losses made up to you? Do you strive more with God, to get good by this dreadful Judgement; than to recover your lost goods, and your lost estates? Is this the daily language of your souls, Lord let this fiery calamity be so sanctified, as that it may eminently issue in the mortifying of our sins, in the increase of our Graces, in the mending of our hearts, in the reforming of our lives, and in the weaning of our souls from every thing below thee; and in the fixing of them upon the greathing of Eternity? If it be thus with you, 'tis ten to one but God even this world, will make up your losses to you. But, The sixth Support to bear up the hearts of the people of God, under the late fiery dispensation, is this, viz. That by fiery dispensations, the Lord will make way for the new Heavens and the new Earth: he will make way for the glorious deliverance of his people, Isa. 66. 15. 16. 22. For behold, the Lord will come with fire, and with his Chariots like Isa. 9 5, 6. Psalm 66. 12. ● whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire, and by his sword, (or by his sword of fire) will the Lord plead with all flesh, and the slain of the Lord shall be many. For as the new heavens, and the new earth which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. The great and the glorious things that God will do for his people in the last days, are set for●h by new heaven's and new earth; and Isa. 65. 17. Jo●l 2. 1, 2, 3, 4, 5, 30, 31, 32. Zeph. 3. 8, 9 these God will bring in by fi●ry dispensations. The glorious dstat● of the universal Church of J●ws and Gentiles on earth, is no lower an estate, than that o● a new he●v●n and a new earth. Now th●s blessed Church-State is ushered into the world by fi●ry Judgements. By fi●ry dispensations God 2 Pet. 3. 10, 11, 12, 13. will put an end to the glory of t●●s old w●rld, and bring in the new. Look as G●d by a wa●●ry Deluge made way for one new world. so by a fiery Deluge▪ in the last of the last Gen. 9 ●ee our new Anotationists o● Isa. 65. Isa. 17. o● Chap. 66. 15, 16, 22. and on Rev. 21. 1. days, he will make way for another new world, wherein shall dwell righteousness, as Peter speaks. All men ●n common speech, call a new great change, a new world. By fiery dispensations God will bring great changes upon the world, and make way for his Sons reign, in a more glorious manner than ever he has yet reigned in the world. Rev. 18 Chap. 19 Chap. 20. and Chap. 21. The sum of that I hav● in short ●o offer to your consideration out of these Chapters is this. Babylon the great is fallen, is fallen. How much she hath glorified herself, so much sorrow and torment shall be given her. Her plagues come in one day, death and mourning and famine, and she shall be utterly burnt with fire. Rejoice over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her. And after these things, I heard a great voice of much people, etc. Saying, Alleluiah, salvation, and glory, and honour, and power unto the Lord our God; for tru● and righteous are thy judgements, for he hath judged the great Whore that hath corrupted the earth, and hath avenged the blood of his Saints. And again they said Alleluiah. And the four and twenty Elders said Amen Alleluiah. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluiah; for the Lord God omnipotent reigneth. And the Beast and the false Prophet were cast into the lake of fire: And the rest were slain with the sword. But the Saints reigned with Christ a thousand years, in the new Heavens, and new Earth, to whom the Kings of the earth, and Nations of the world bring their honour. God by his fiery dispensation upon Babylon, makes way for Christ's Reign, and the Saints Reign in the New Heavens and new Earth. But, The seventh Support to bear up the hearts of the people of God under the late fiery dispensation is this, viz. That by fiery dispensations God will bring about the ruin and destruction Psalm 50. 3 of his and his people's enemies. Psal. 97. 3. A fire goeth before him, and burneth up his enemies round about. Heb. 3. 5. Before him went the Pestilence, and burning coals went forth at his feet. Ver. 7. I saw the tents of Cushan in affliction: and the curtains of the Land of Midian did tremble. Ver. 12. Thou didst march through the Land in indignation, thou didst thresh the Heathen in anger. Ver. 13. Thou goest forth for the salvation of thy people; even for salvation with thine anointed, thou woundest the head out of the house of the wicked, by discovering the foundation even to the neck. S●lah. Jer. 50. 31, 32. Behold, I am against thee, O thou most proud, saith the Lord God of Hosts: for thy day is come, the time that I will visit thee. And the most proud shall stumble and fall; and none shall raise him up: and I will kindle a fire in his Cities; and it shall devour all round about him. There is nothing more fearful or formidable, either to man or beast, than fire: and therefore by fiery dispensations God will take vengeance on the wicked. This will be the more evident, if you please but to consider, to what the wicked are compared in Scripture. First, They are compared to stubble and chaff which the fire doth easily consume, Isa. 5. 24. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff: so their root shall be as rottenness, and their blessom shall go up as dust. Nah. 1. 10 For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry. Mark that word fully dry, and so as it were prepared and fitted for the flames. Secondly, The wicked are compared to thorns: and how easily doth the flaming fire consume them? Isa. 27. 4. Fury is not in me: Who would set the briars and thorns against me in Battle? I would go through them, I would burn them together. Isa. 33. 12. And the people shall be as the burn of lime; as thorns cut up shall they be burnt in the fire. Mark, 'tis not said as thorns standing and rooted in the earth, and growing with their moisture about them; but as thorns cut up, as dead and dry thorns which are easily kindled and consumed, etc. Thirdly, The wicked are compered to the melting of wax before the fire, and to the passing away of smoke before the wind, Micah 1. 4. Psal. 8. 2. Fourthly and lastly. The sudden and certain ruin of the wicked, is set forth by the melting of the fat of Lambs before the fire, Psal. 37. 20. But the wicked shall perish, and the enemies of the Lord shall be as the fat of Lambs (which of all fat is the most easiest melted before the fire,) they shall consume, into smoke shall they consume away. The fat of Lambs in the Leu. 3. 15, 16, 17. Sacrifices was wholly to be burnt and consumed: Thus you see by the several things to which wicked men are compared, that God by fiery calamities will bring ruin and d●st●●ction upon his and his people's enemies. Such as have burnt the people of God out of house and home, may in this world have burning for burning. God loves to retaliate Judg. 1. upon his people's enemies. S●ch as have clapped their h●nds at the sight of London's flames, may one day lay their hands upon their loins, when they shall find Divine Justice appearing in flames of fire against them. But, The eighth support to bear up the hearts of the people of God under the late fiery dispensation is this: viz. That Consult these Scriptures, Isa 1. 25. Chap. 27, 3, 9, 10, 11. Zech. 13. 9 Heb. 12. 10. Hosea 2. 6. Acts 14. 22. John 16. ult. Jer. 29. 11. all shall end well, all shall work for good. God by this fiery dispensation, will do his people a great deal of good. God cast Judah into an Iron furnace, into a fiery furnace, but it was for their good, Jer. 24. 5. Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place, into the Land of the Chaldeans for their good. Psalm 119. 71. It is good for me, that I have been afflicted. Though afflictions are naturally evil, yet they are morally good; for by the wise, sanctifying, over ruling Providence of God, they shall either cure the Saints of their spiritual evils, or preserve them from spiritual evils. Though the Elements are of contrary qualities, yet Divine Power and Wisdom hath so tempered them, that they all work in an harmonious manner, for the good of the Universe. So though sore afflictions, though fiery trials seem to work quite cross and contrary to the Saints Prayers and desire's, yet they shall be so ordered and tempered by a skilful and omnipotent hand, as that they shall all issue in the Saints good. At the long-run by all sorts of fiery trials, the Saints shall have their sins more weakened, their Graces more improved, and their experiences more multiplied, their evidences for Heaven more cleared, their communion with God more raised, and their hearts and lives more amended. God by fiery trials will keep off from his people more trials: God loves by the Cross to secure his people from the curse: and certainly 'tis no bad exchange, to have a cross instead of a curse. God lead the Israelites about and about in the Wilderness forty years together, but it was to Deut. 8. 2. 16. humble them, and prove them, and do them good in their latter end. God lead them through fire and water, that is, Psal. 66. 12. through variety of sore and sharp afflictions, but all was in order to his bringing them forth into a wealthy place. God stripped Job to his Shift, but it was in order to his clotheing Compare the first and last Chapter of Job together. of him in Scarlet: he brought him low, but it was in order to his raising him higher than ever: he set him upon a Dunghill, that he might the better fit him to fit upon a Throne. Joseph is not, and Simeon is not, and ye will take Gen. 42. 36. Benjamin away: all these things are against me, saith old Jacob; but yet as old as he was, he lived to see all working for his good, before he went to his long home. Under all fiery dispensations, God will make good that Golden Promise, Rom. 8. 28. And we know that all things work together for good, to them that love God. Mark, the Apostle doth not say, we suppose, or we hope, or we conjecture, but we know. I know, and you know, and all the Saints know by daily experience, that all their sufferings and afflictions work together for their good: the Apostle doth not say de futuro, they shall work, but de praesenti, they do work. All second causes work together with the first cause for their good who loves God, and who are called according to his purpose. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, work together, is a Physical expression. Look as several poisonful ingredients put together, being well tempered and mixed by the skill and care of the prudent Apothecary, makes a Sovereign Medicine, and work together for the good of the Patient. So all the afflictions and sufferings that befall the Saints, they shall be so wisely, so divinely tempered, ordered and sanctified by a hand of Heaven, as that they shall really, and signally work for their good. Those Gen. 50. 20. dreadful Providences which seem to be most prejudicial to us, shall in the issue prove most beneficial to us. Look as vessels of Gold are made by fire, so by fiery dispensations, God will make his people Vessels of Gold, 2 Tim. 2. 20, 21. vessels of Honour. Commonly the most afflicted Christians, are the most golden Christians, Zechary 13. 9 And I will bring the third part through the fire, and will refine them as silver is refined; and will try them as gold is tried: they shall call on my name, and I will hear them: I will say it is my people, and they shall say, the Lord is my God. The fire of London was rather Physick, than Poison; there was more of a Paternal chastisement, than there was of an extirpating vengeance in it: and therefore certainly it shall work well, it shall issue well. The ninth Support to bear up the hearts of the people of God under the late fiery dispensation, is this, viz. That there was a great mixture of mercy in that dreadful Judgement of fire that has turned London into a ruinous heap. At the final destruction of Jerusalem there was not one stone left upon Luke 19 41. 45. another. This might have been thy case O London, had not mercy triumphed over Justice, and over all the plots and designs of men. Though many thousand houses are destroyed, yet to the praise of free grace, many thousand houses in the City and Suburbs have been preserved from the rage and violence of the flames. What a mercy w●s that, that Zoar should be standing, when Sodom was laid in ashes? Gen. 19 And what a mercy was this, that your houses should be standing, when so many thousand houses have been laid desolate? Is more than a third part of the City destroyed by fire? W●y the whole City might have been destroyed by fire, and all the Suburbs round about it. But in the midst of wrath, God has remembered mercy: in the midst of great severity Psalm 136. 23. God has exercised great clemency. Had the fire come on with that rage, fury and triumph, as to have laid both City and Suburbs levelly; we must have said with th● Church, The L●rd is righteous. Had the three Children their Songs Lam. 1. 18. in the midst of the fiery Furnace? and why should not they have their Songs of praise, whose house's by a miraculous Providence were preserved in the midst o● London's flames. O Sirs, what a mixture of mercy was there in this fiery calamity that all your lives should be spared, and that many of your houses should be preserved, and that much of your goods, your wares, your commodities, should be snatched as so many firebrands out of the fire. If ever there were an obligation put upon a people, to cry Grace, Grace, Grace, the Lord has put one upon you, who h●ve b●●n sh●●●rs in that mixture of mercy, that God has ex●ended to ●he many thousand sufferers by L●ndons flames. Had this Judgement of fire been infl●cted, when t●e raging Pestilence swept away some thousands every Week, and when he City was even left naked as to her inhabitants, and when the whole Nation Josh. 2. 9, 10, 11. was under a drea●ful ●●ar, trembling an● dismayedness of spirit, might there not have been far greater desolations both of houses, goods and lives, in the midst of us? Had God contended with London by Pestilence and fire at once, who would ●●ve lodged your persons in their beds, or your goods in heir Barns? Had these two dreadful Judgements met, Londoners would have met with but few frien●s in the world. Well, when I look upon London's sins and deserts on the on● hand, and upon the principles, old hatred, plots, designs, rage and wrath of some malicious persons, on the other Ezek. 25. 15. hand, instead of wondering, that so much of the City and Suburbs is destroyed; I rather wonder, that any one house Tacitus writing of Rome, saith S●quitu● clades, om●ibus quid ●bi p●r viol●●●iam ig●ium accidera● gravior atque a●●oior. A●●al. lib. 15. p. ●91. It was rich mercy, that it was not so wi●h Lo●don. in the City or Suburbs is preserved. Whilst London was in flames, and all men under a high distraction, and all things in a sad confusion, a secret, subtle, designing, powerful enemy m●ght have risen up in the midst of you, that might have spoiled your goods, ravished your wives, deflowered your daughters; and after all this have sheathed their swords in all your bowels: and in that it fell not out thus, what cause have Londoners to bow for ever before preventing and restraining Grace. Since the creation of the world, God has never been so severe in the execution of his most dreadful Judgements, as not to remember mercy in the midst of wrath. When he drowned the old world (who before were drowned in lusts and pleasures) he extended mercy to Noah and his family. When he reigned Hell out of Heaven upon Sodom and Gomorrah, turning those rich and pleasant Gen. 19 Cities into ruinous heaps, he gave Lot and his Daughters their lives for a prey. And when by fire and sword, he had made Jerusalem a dreadful spectacle of his wrath and vengeance, Isa. 6. 11, 12, 13. Jer. 5. 10. 18. yet then a remnant did escape. This truth we Citizens have experienced, or else we and our all, before this day had been destroyed. Every Citizen should have this Motto written in characters of Gold on his forehead, It is of Lam. 3. 22. the Lords mercies that we are not consumed. God might have made London like Sodom and Gomorrah; but in the day of his anger some beams of his favour darted forth upon your London. By which means, the hopes of some are so far revived, as to expect, that London yet may be rebuilt and blessed. That's a dreadful word, When he gins he will make an end: 1 Sam. 3. 12. Jer. 4. 4. Chap. 21. 12. and the fire of his wrath shall burn, and none shall quench it: These eradicating Judgements had certainly fallen upon London, had not the Lord in the midst of his fury remembered mercy. If the Lord had not been on our side may London now Psalm 124. 1, 2, 3. say, if the Lord had not been on our side when the fire risen up against us, than the fire had swallowed us up quick, when its rage was kindled against us. Doubtless God ne-never mingled a cup of wrath with more mercy than this. T●ough the fire of London was a very great and dreadful fire, yet it was not so great, nor so dreadful a fire, as that of S●dom and Gomorrah was: for that fire of Sodom and Gom●rrah, First, It was a miraculous fire; a fire that was besides, beyond and against the course of Nature, Gen. 19 24. Then They sinned against the light and course of nature; and therefore they were destroyed against the course of nature, by fire from Heaven. the Lord reigned upon Sodom and Gomorrah brimstone, and fire fr●m the Lord out of Heaven. Fire mingled with brimstone hath b●en found, 1. Most obnoxious to the ey●s. 2. Most loathsome to the smell. And 3. Most fierce in burning He hit the mark, who speaking of fire and brimstone, s●id Fa●illime incenditur, pertinacissime fervet, etc. D●ffi●●l●ime extinguitur. It is easily kindled violently fuelled, and hardly extinguished. Brimstone and all that vast quantity of sulphureous fiery matter, by which those rich and populous City's were ●urned into ruinous heaps, were never produced by natur●l causes, nor after a natural manner, (no culinary fire being so speedy in its consumptions) but immediately by Gods own miraculous power and almighty aim But th● fire that has laid London in ashes, was no such miraculous or extraordinary fire, but such a fire which Divine Providence permitted, and suffered to be kindled and carried on, by such means, instruments, and concurring circumstances, as hath buried our glory under heaps of ashes. But, Secondly, The fire that fell upon Sodom ●●d Gom●rrah, consumed not only the greater part of thos● Cities, but the whole Cities: yea, and not only Sodom and Gomorrah, but all the Cities of the Plain (except Zoar which was to be a Sanctuary to Lot) but the fire of London has not destroyed the whole City of London. Many hundred (may I no● say thousands) houses are yet standing, as monuments of Divine Power, Wisdom and goodness: and the greatest part of the Suburbs are yet preserved; and all the rest of the Cities of England are yet compassed about with loving kindness and mercy; and I hope will be reserved (by a gracious Providence) as shelters, as Sanctuaries, and as hiding places to poor England's distressed inhabitants. But, Thirdly, The fire that fell upon Sodom and Gomorrah did consume sum not only places, but persons; not only houses, but inhabitants; but in the midst of London's flames, God was a Zech. 2. 5. wall of fire about the Citizens, in that day of his fiery indignation, he was very tender of the lives of his people. Though the Lumber was burnt, yet God took care of his Treasure, of his Jewels; to wit, the lives of his people. But having spoken before more largely of this particular; let this touch now suffice. Fourthly, Sodom and Gomorrah were destroyed by fire suddenly and unexpectedly; they were destroyed by fire in a moment, Lam. 4. 6. For the punishment of the iniquity of the daughter of my pe●ple, is greater than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands The Judgements of God upon the Jews, were so great, that they exceeded all credit amongst their neighbour Nations. stayed on her. Sodom and Gomorrah sustained no long siege from foreign forces, neither were they kept long in sorrows and sufferings, in pains and misery, but th●y were quickly and suddenly, and instantly dispatched out of this world into another world. Men had no hand in the destroying of Sodom, no mortal instrument did cooperate in that work. God by his own immediate power, overthrew them in a moment. Sodom was very strangely, suddenly, and unexpectedly, turned upside down, as in a moment, by Gods own hand, without the help of armed Soldiers: Whereas the Chaldeans Armies continued for a long time in the Land of Judah, and in Jerusalem, vexing and plaguing the poor people of God. Now in this respect, the punishment of the Jews, was a greater punishment, than the punishment of Sodom, that was overthrown as in a moment. But that fire that has turned London into a heap of ashes, was such a fire, that was carried on gradually, and that last●d four days. God giving the Citizen's time to mourn over their sins, to repent to lay hold on everlasting strength, and to m●ke peace with God. But, Fifthly and lastly, Sodoms and Gomorrahs' Judgement, is termed Eternal fire; which expression, as it refers to th● Judas 7. places themselves, do import, that they were irrecoverabl● destroyed by fire; so as that they shall lie eternally waste. Those monstrous sinners of Sodom, had turned the glory of God into shame; and therefore God will turn them both into a Hell here, and a Hell hereafter. God will punish unusual sinners with unusual Judgements. The punishment by this fire is lasting, yea, everlasting: 'tis a standing monument Deut. 29. 23 of God's high displeasure. We never read, that ever God repent himself of the overthrow of Sodom and Gomorrah; those Cities are under a perpetual destruction; and so shall continue to the end of the world, if we will give credit to Authors of great credit and reputation. It well Strabo, Solinus, Tacitus, Plinius, Jos●phus, etc. becomes the wisest and best of Christians, seriously to consider, how God setteth forth the destruction of his Church's enemies, Isa. 34. 8, 9, 10, 11. For it is the day of the Lords Vengeance, and the year of recompenses; for the controversy of Zion. And the streams thereof shall be turned into Pitch, and the dust thereof into Brimstone; and the Land thereof shall become burning Pitch. It shall not be quenched night nor day: the smoke thereof shall go up for ever: from generation to generation it shall lie waste, none shall pass through it for ever and ever. But the Cormorant and the Bittern shall possess it; the Owl also and the Raven shall dwell in it; and he shall stretch out upon it the line of confusion, and the stones of emptiness. In these words, you have a rhetorical description, of that extreme devastation that God will bring upon the enemies of the Church, in way of allusion to the destruction of Sodom and Gomo●rah. But I hope L●ndons doom is not such; for God has given to thousands of her inhabitants a Spirit of Grace and Supplication: Zech. 12. 10. which is a clear evidence, that at the long run, they shall certainly carry the day with God. I have faith enough to believe, that God will give London's mourners, beauty for ashes, the oil of joy for mourning, and the garment of praise, for the spirit of heaviness. And that London may yet be called Isa. 61. 3. a City of righteousness, the planting of the Lord, that he may be glorified. I hope that God will one day say to London, Arise, shine, for the light is come, and the glory of the Lord is Isa. 60. 1, 2. risen upon thee, the Lord shall arise upon thee, and his glory shall be seen upon thee. By what has been said, 'tis evident enough, that there has been a great mixture of mercy in that fiery dispensation, that has passed upon London. And therefore why should not this consideration bear up the hearts of the people of God, from fainting and sinking under their present calamity and misery. But, The tenth Support to bear up the hearts of the people of 10. God, under the late fiery dispensation, is this, viz; That there are worse Judgements, than the Judgement of fire, which God might, but has not infl●cted upon you. Let me evidence the truth of this in these five particulars. First, The bloody Sword is a more dreadful Judgement, than that of fire. Fire may consume a man's house, and his estate; but the Sword cuts off a man's life. Now at what a poor rate, do men value the whole world, when it stands in competition with their lives. He very well knew, that man was a very great life lover, who said, Skin for skin (or Job 2. 4. skin upon skin) and all that a man hath, will he give for his life. God might have brought upon England, I, and upon London too, the Sword of a foreign enemy, as he did upon Jerusalem and the Land of Judea. In that one only City of Jerusalem, during the time or the siege by Vespasians Armies, which Joseph●s de Bello. Jud. were made up of Romans, Syrians and Arabians, there died and were killed, a thousand thousand. At this time there were slain in all Judea, in several places, to the number of twelve hundred and forty thousand Jews. The whole City of Jerusalem flowed with blood, insomuch that many parts of the City that were set on fire, were quenched by the blood of them that were slain. In seventeen years' time the Carthaginian War only in Italy, Spain and Sicily, consumed and wasted, fifteen hundred thousand men. The Civil Wars between Pompey and Caesar, swallowed down three hundred thousand men. Caius Caesar did confess it, and gloried in it, that eleven hundred ninety and two thousand men were killed by him in Wars. Pompey the great writ upon Minerva's Temple, that he had scattered, chased and killed twenty hundred eighty and three thousand men. Q. Fabius killed an hundred and ten thousand of the Gauls. C. Marius put to the sword two hundred thousand of the Cimbrians. Aetius in that memorable battle of Catalonia, slew an hundred sixty and two thousand Huns. Who can number up the many thousands, that have fallen by the bloody sword in Europe, from the year 1620 to this year 1667. Ah London, Lond●n, thy Streets might have flowed with the blood of the ●●am; as once the Streets of Jerusalem, Paris, and others have done. Whilst the fire was a devouring thy stately ●ouses a●d Palaces, a Foreign Sword might have been a destroying thine inhabitants. Whilst the furious flames were ● consuming thy goods, thy wares, thy substance, thy riches, a close and secret enemy, spirited, counselled, and animated from Rome and H●ll, might have risen up in the midst of the●; that might have mingled together the blood of Husbands and Wives, and the blood of Parents and Children, and the blood of Masters and Servants, and the blood of rich and poor, and the blood of the honourable with the blood of the vile. Now had this been thy doom, O London (which many feared, and others expected) what a dreadful day would that have been! 'Tis better to see our houses on fire, then to see our Streets running down with the blood of the slain. But, Secondly, God might have inflicted the Judgement of famine upon London; which is a more dreadful Judgement, Gen. 45. 46. Joel 1. 2. Chap. 2. 3. Jer. 24. 10. Ezek. 6. 11. 2 Sam. 21. 1. than that of fire. How sad would that day have been, O London, if thou hadst been so sorely put to it, as to have taken up that sad lamentation of weeping Jeremiah, Mine eyes do fail with tears: my bowels are troubled, my liver is poured upon the earth, for the destruction of the daughter of my people: because the children and the suckling's swoon in the streets. They say to Lam. 2. 11, 12. their Mothers, where is corn and wine, when they swooned as the wounded in the streets of the City. When their soul was poured into their Mother's bosom. Arise, cry out in the night: in the Verse 19 beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands towards him, for the life of thy young children, that faint for hunger, in the top of every street. Shall the woman eat her fruit, and children of a span Verse 20. long. The tongue of the suckling child cleaveth to the roof of his mouth for thirst: the young children ask bread, and no man Chap. 4. 4, 5. breaketh it unto them. They that did feed delicately, are desolate in the streets: they that were brought up in scarlet embrace dunghills. Her Nazarites were purer than snow, they were whiter Verse 7. than milk, they were more ruddy in the body than rubies: their polishing was of Sa●hir. Their visage is blacker than a coal: Verse 8. they are not known in the streets; their skin cleaveth to their bones: it is withered, it is become like a stick. They that be slain with the sword, are better than they that be slain with Vers● 9 hunger: for th●se pine away, stricken through for want of the fruits of the field. The hands of the pitiful women have sodden Verse 10. their own children, they were their meat in the destruction of the daughter of my people. We have drunken our water for mon●y, Chap. 5 4 Verse 6. our wood is sold unto us. We have given the hand to the Egyptians and Assyrians to be satisfied with bread. We got our bread with the peril of our lives, because of the sword of the Verse 9 Wilderness. Our skin was black like an Oven, because of the terrible Verse 10. L●b. 6. c 16. d● Bello Juda●co. famine. So great was the famine in Jerusalem, that a Bushel of Wheat was sold for a talon, which is six hundred Crowns, and the dung and raking of the City Sinks was held good commons: and such pinching necessities were they under, that they acted against all pi●ty, honesty, humanity, etc. Women did eat their children of a span long: yea, the hands of pitiful women did boil their own children; and men eat one other: yea, many did eat the flesh of their own arms, according to what the Lord had long before threatened, Isa. 9 19, 20. Through the wrath of the Lord of Hosts, is the Land darkened: and the people shall be as the fuel of the fire: no man shall spare his brother. And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh off his own arm. In the Reign of William the first, there was so S●. Ric●a●d Bak●●s Chronocle. p. 26. great a D●ar●h and famine, especially in Northumberland, that men were glad to eat Horses, Dogs, Cats and Rats, and what else is most abhorrent to nature. In Honorius' Reign, there was such a scarcity of all manner of provision in Rome, that men were even afraid of one another; and the common voice that was heard in the K●rk, was, Pone pretium humanae carni: Set a price on man's flesh. In Italy when it was wasted by the Goths, under Justinian, the famine was so great, that in Picene only, fifty thousand persons died with hunger: and not only man's flesh was made meat of, but the very excrements of men also. In the Reign of Hubid King of Spain, there was no rain for six and twenty years together, so that the drought was so great, that all the Fountains and Rivers', except Iber and Be●is were dried up; so that the earth gaped in several places, that whole fields were parted; and that many who had thought to have fled into other parts, were hindered, and could no● get passage over these fearful openings of the earth. Hereby Spain, especially those places nearest the Mediterranean Sea, being stripped naked of all Herbs▪ ●nd the glory of Trees being dryad up (except a f●w T●ees which were preserved upon the banks of the River Betis) men and Beasts being consumed with thirst and famine, was ●urned by this Judgement, into a miserable solitude and Wilderness. The Royal line of the Kings, was by this means All these things do the Histories of Spain report. extinct: and the poorer sort of men, whose means were ●hort, and provision small, went into other places, as they could conveniently, and with all sp●ed, not being able to stand or stay out this six and twenty years' misery. In the Th●cyd. Peloponnesian War, at Potidea, men eat one another. When Utica was besieged by Amilcar the Father of H●nnibal, men Pol●b. at one another, the famine was so great amongst them. At Antioch in Syria, many of the Christians (in the Holy War) Turk. Hist. Fol. 18. through famine, devoured the dead bodies of the late slain enemies. At the siege of Scodra, Horses were dainty meat; yea, th●y were glad to eat Dogs, Cats, Rats, and the skins of beasts sod. A little Mouse, and Puddings made of Dogs Ibid. 4●6. guts, was sold at so great a price, as exceeds all credit. When H●nnibal besieged Cassilinum, the famine was so great, that Val. Max. l 7 ●ap. 6. Turk Hist. a Mouse was sold for two hundred groats, that is, for three pound eighteen shillings and eight pence. That was a sore famine in Samaria, when an Ass' head was sold for 2 Kings 6. 25. eighty pieces of silver; that is, say some, for four or five pound: Others say ten; for a shekel of silver was with the Jews, as much as two shillings six pence with us: by this account, an Ass' head was sold for ten pound sterling. In Edward the Seconds time, Anno 1316. There was so great a famine, that horses, dogs, yea, men and children were stolen for food, and the Thiefs newly brought into the Parch. Pilgrim. p. 289. Sp●ed. 6. 4▪ Gaols, were ●orn in pieces, and eaten presently, half alive by such as had been longer there. In War, Oppression, Captivity, and many other calamities, much of the hand of man is to be seen, but Famine is a deep, evident and apparent Judgement, which God himself brings upon the sons of men, by his own high hand. Many, or most of those calamities that are brought upon us by humane means, are avoidable by humane helps: but famine is that comprehensive Judgement, that the highest power on earth cannot help against. If the Lord do not help thee, whence shall I help thee? 2 Kings 6 27 out of the barn fl●or, or out of the Wine-press? said the King of Israel in the famine of Samaria. Ah London, London, if the Lord had inflicted upon thy inhabitants this sore Judgement of f●mine, making the Heavens as Iron, and the Earth as Brass. Leu. 26. 19 Hab. 3. 17. Deut. 28. 23. If the Lord had cut off all thy delightful and necessary provisions, and thy Citizens' had been forced to eat one another, or every one to eat the flesh of his own arms, and the fruit of his own body; how dismal would thy condition have been. Certainly such as have been swept away by the raging Pestilence ashore, and such as have been slain by the bloody sword at Sea, might very well be counted happy in comparison of those who should live and die under that linger Judgement of a famine. Doubtless famine is a sorer Judgement, than either Sword, Fire, or Pestilence. There be many deaths in a Dearth. Famine is the top of all humane calamities: as B●sil termeth it: extreme hunger hath made Mother's Murderers, and so turned the Sanctuary of life into the Shambles of death. Thirdly, God might have overturned London and her inhabitants in a moment by some great and dreadful Earthquake, as he hath done several great, rich, strong and populous Isa. 13 1●. Psal●. ●8. 7. Cities and Towns in former times. Under Tiberius the Emperor, thirteen Cities of Asia fell down with an Earthquake: and six under Trajan; and twelve under Constantine. In Campania, Ferraria in Italy 1569. in the space of forty hours, by reason of an Earthquake, many Palaces, Fardenti●s. Temples and houses were overthrown, with the loss of many a man, the loss amounting to forty hundred thousand p●unds. In the year 1171. there was such a mighty Earthquake, that the City Tripoli, and a great part of Damascus in Antiochia, and Hul●ipre, the chief City in the Kingdom of Loradin, and other Cities of the Sarac●n●, either perished utterly, or were wonderfully defaced. In the year 1509. in ●he mon●●h of September, the●e was so great an Earthquake at Bodi●. Constantinople, tha● there were th●rt●●● thousand men destroyed by it, and 〈◊〉 City miserably shattered and ●u●ned by it. In t●e 〈◊〉 ●f Hen●y the first, the earth moved with so great a 〈…〉 many buildings were shaken down; Sr. 〈◊〉 Bakers Chr●noc●e p. 47. and M●lm●sbu●● 〈◊〉▪ ●hat the house wherein he sat, was lifeed up wi●● a 〈…〉, and at in third time settled again in the p●●p●r pla●e. Also in divers places it yielded forth a hid●o●● no i●, and cast ●●rth flames▪ In L●mbardy there was ●n Earthquake that continued forty days, and removed a Town ●●to the place where it stood, a great way off. In Ho●eden. the elev●n●● year of the Reign of King Henry the second, on the six and twenti●th d●y of January, was so great an Earthquake, Sr. Richa●d Ba●●rs Chronicle, p. 65. in Ely, Norfolk, and Suffolk, that it overthrew them that stood upon their feet, and made the Bells to ring in the Steeples. In the four and twentieth year of his Reign, in the Territory of Derlington, in the Bishopwrick of Durham, the earth lifted up herself in the manner of an high Tower, and so remained unmoveable from morning till evening, and then fell with so horrible a noise, that it frighted the inhabitants thereabouts, and the earth swallowing it up, made there a deep pit, which is seen at this day: for a testimony whereof, Leyland saith, he saw the Pits there, commonly cal●ed See the Relation in Print. Hell-Keitles. In the year 1666. the C●ty of Raguz● was overthrown by a most dreadful Earthquake, and all the inhabitants (which were many thousands) except a few hundred were destroyed, and buried in the ruins of that City. At B●rn, Anno 1584. near unto which City a certain Hill, carried violently b●yond and over other Hills, is reported by Polanus (who lived in those parts) to have covered a whole Polan. Syntag. ●41. Village that had ninety families in it, one half house only excepted, wherein the Master of the Family, with his Wife and Children, were earnestly calling upon God. Oh the terror of the Lord! and Oh the power of servant prayer. At Pleures in Rhetia, Anno 1618. Aug. 25. the whole Town was over-covered Alst. Chronol. with a Mountain, which with its most swift motion, oppressed fif●een hundred. In the days of Vzziah King Amos 1. 1. of Judah, there was such a terrible Earthquake, that the people with fear and horror fl●d from it. Z●ch. 14. 5. Yea, ye shall flee liko as ye fl●d from before the Earthquake in the days of Uzziah King of Judah. The Jewish Doctors affirm, that this amazing Earthquake fell out, just at that instant time, when Vzziah offered Incense, and was therefore smitten with a Leprosy: but this is but their conjecture. However this dreadful Earthquake was an horrible sign and presage of God's wrath to that sinful people. Josephus tells us, that by Antiq. l. 9 c. 11. it, half a great hill was removed out of its place, and carried four furlongs another way; so that the Highway was obstructed, and the King's Gardens utterly marred. The L. 15. c. 7. same Author further tells us, that at that time, that Caesar and Anthony made trial of their Titles in the Actium War, (and in the seventh year of the Reign of King Herod) there happened such an Earthquake in the Country of Judaea, that never the like was seen in any other place: so that divers Beasts were slain thereby, and that ten thousand men were overwhelmed and destroyed in the ruins of their houses. The same Author saith, that in the midst of the Action War Josephus lib. 1. c. 14. de Bello Judaico. about the beginning of the Spring time, there happened so great an Earthquake, as slew an infinite multitude of Beasts, and thirty thousand people: yet the Army had no harm, for it lay in the open Field. Upon the report of this dreadful Earthquake, and the effects of it, the Arabians were so highly encouraged, that they entered into Judea, supposing that there were no men left alive to resist them, and that they should certainly conquer the Country: and before their coming, they slew the Ambassadors of the Jews that were sent unto them. Ah London, London, if the Lord had by some terrible Earthquake utterly overthrown thee, and buried all thy inhabitants under thy ruins (as he hath dealt by many Cities and Citizens, both in former, and in these latter times) how dreadful would thy case then have been, ov●r what now it is. Certainly such Earthquakes as over whelm both Cities and Citizens, are far greater Judgements, than such a fire, or fires, that only consumes men's houses, but never hu●ts their persons. God might have inflicted this sore Judgement upon thee, O London, but he has not; therefore it concerns thee to be still a crying Grace, Grace. But, Fourthly, God might have inflicted that Judgement, both upon City and Citizens, that he did upon Korah, Dathan and Abiram, and all that appertained to them, Numb. 16. 31, 32, 33, 34. And it came to pass, as he had made an end of speaking all these words, that the ground clavae asunder, that was under Such Virgins that had been deflowered, the Heathen bu●ied a●ive, accounting that the sorest of all punishments. them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the Congregation. And all Israel that were round about them, fled at the cry of them: for they said, lest the earth swallow us up also. Whilst Moses spoke these words (saith Josephus) and intermixed them with tears, the earth trembled, and shaking began to remove (after such a manner, as when by the violence of the wind a great Josephus Antiq. l. 4. c. 3. billow of the Sea floateth and is tossed hither and thither) hereat all the people were amazed, but after that a horrible and shattering noise was made about their Tents, and the earth opened and swallowed up both them and all that which they esteemed dear, which was after a manner so exterminate, as nothing remained of theirs to be beheld. Whereupon in a moment the earth closed again; and the vast gaping▪ was fast shut; so as there appeared not any sign of that which had happened. Thus perished they all, leaving behind them an example of God's Power and Judgements. And this accident was the more miserable, in that there were ●o one, no not of their kinsfolks or allies that had compassion of them: so that all the people whatsoever, forgetting those things which were passed, did allow God's Justice with joyful acclamations, esteeming them unworthy to be bemoaned, but to be held as the plague and perverters of the people. O what a dreadful Judgement was this, for persons to be buried alive; for houses, and inhabitants, and all their goods, to be swallowed up in a moment. What tongue can express, or heart conceive, the terror and astonishment that sell upon Korah, Dathan and Abiram, when the earth (which God had made firm, and established by a perpetual Decree to stand fast under men's feet, was weary of bearing them, and therefore) opened her mouth and swallowed them, and a●l th●ir concernments up. Ah London, London, If the earth had opened her mouth, and swallowed up all thy houses and inhabitants, with all thy goods and riches in a moment? Would not this have been ten thousand thousand times a greater Judgement, than that fiery dispensation that has passed upon thee? But, Fifthly and lastly, God might have reigned Hell out of Heaven upon you, as he did upon Sodom and Gom●rrah: and Gen. 19 this would have been a sorer Judgement, than what he has inflicted upon you. If God by raining fire and brimstone from Heaven, had consumed your persons, houses, rich●s and relations, would not this have be●n the height of Judgement, and infinitely more terrible and dreadful to you, than that fiery dispensation, that has consumed part of your estates, and turned your houses into ashes? Now by these five things, 'tis most evident, That there are worse Judgement, than the Judgement of fire, which God in Justice might have infl●cted upon you. But free-mercy has so interposed, that God has not stirred up all his wrath; and though he has severely punished you, yet it is less than your iniquities have deserved, Ezra 9 13. and therefore let this consideration support and bear up your hearts under all your present sorrows and sufferings. But, Elevently, Though your houses are burnt, and your habtations laid desolate, yet your outward condition is no● worse than Christ's was when he was in the world. The estate and condition of Christ was low, yea, very low and mean in this world. Witness h●s own relation when he was upon the earth: The Foxes have holes, and the Birds of the air Ma●th. 8 20. have nests, (or resting places where they go to rest, as under a Tent, like as the Greek word properly imports,) But the Son of man hath not where to lay his head. He doth not say, Kings have Palaces, but I have none: nor he does not say, that rich men have Houses, and Lands and Lordships to entertain their followers, but I have none: But, the Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head. Christ was willing to undeceive the Scribe, and to show him his mistake: thou thinkest O Scribe, by following of me, to get riches, and honour, and preferment, and to be some body in the world, but thou art highly mistaken: for I have neither Silver nor Gold, Lands nor Lordships; no not so much as a house to put my head in. When I was torn, I was born in a Stable and laid in a M●nger: and now Luke 2. 17. Chap. 8. 3. Ma●th. 17. 27. I live upon others, and am maintained by others: I am not rich enough, to pay my Tribute, and therefore don't deceive thyself. The great Architect of the world had not a house to put his head in, but emptied himself of all, and became poor, to make us rich, not in goods, but in Grace; not in Phil. 2. 7 2 Cor. 8. 9 Christi Paupertas meum est pat●imo●iam. Ambros worldly wealth, but in the treasures of another world. He that was heir of both worlds, had not a house of his own, to put his head in. Christ lived poor, and died poor. As he was born in another man's house, so he was buried in another man's Tomb. Austin observes, when Christ died, he made no Will, he had no Crown-lands, only his Coat was left, and that the Soldiers parted amongst themselves. Are you houseless, are you penyless, are you poor and low, and mean in this world? So was Christ. Remember the servant is not greater than his Lord. 'Tis good seriously to John 13. 16. ponder upon that saying of Christ; The Disciple is not above his Master, nor the servant above his Lord: It is enough for Matth. 10. 24, 25. the Disciple, that he be as his Master; and the Servant as his Lord. If Joab the Lord General be in Tents, it is a shame for V●iah to take his ease at home in a soft bed. It is unseemly 2 K●ngs 11. 11. to see the Head all begored with blood, and crowned with Thorns, and the members to be decked with Roses and Jewels, and to smell of rich Odours, Spices and Perfumes. Art thou in a worse condition, than Chrisl was in this world? Oh no, no. Why then dost thou murmur and complain? Why dost thou say, there is no sorrow to thy sorrow, nor no suffering to thy suffering? O Sirs, it is honour enough, for the Disciples of Christ, to far as Christ fared in this world. Why should the Servant be in a better condition than his Lord? Is not that S●rvant happy enough, that is equal with his Lord? Did the burnt Citizens but seriously and frequently meditate and ponder upon the poverty and low estate of Christ whilst he was in this world: their hearts would be more calm and quie● under all their crosses and losses, than now they are. But, Twelfthly, Though your houses are burnt, and your habitations laid desolate, and you have no certain dwelling place, etc. yet your outward condition in this world, is not worse than theirs was, of whom this world was not worthy, Lam. 5 2. Our inheritance is turned to strangers, our houses to Aliens. Psalm 107. 4, 5. They wandered in the Wilderness, in a solitary way, they found no City to dwell in, hungry and thirsty their souls fainted in them. 1 Cor. 4. 11. Even unto this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place. Heb 11. 37, 38. They wandered about in sheep skins and goat skins, being destitute, afflicted, tormented. They wandered in deserts, and in mountains, and in dens, and in caves of the earth. Some of the learned, by their wandering up and down in Sheep skins and Goat skins, do understand their disguising of themselves, for their better security. One well observes from the words, That they did chrysostom. not only wander, and were removed from their own habitation, but that they were not quiet, even in the Woods, Deserts, Mountains, Dens and Caves of the earth, but were hunted by their Persecutors, from Desert to Desert, and from Mountain to Mountain, and from Den to Den, and from one Cave to another. But hereupon some might be ready to object and reply, These were the very worst of the worst of men. Surely, these Object. were very vile, base and unworthy wretches, these were the greatest of sinners, etc. Oh no, They were such (saith the Holy Ghost) of whom Answ. the world was not worthy. The Heathenish world, the poor, bl●nd, ignorant, Atheistical world, the profane, superstitious, Idolatrous, oppressing and persecuting world, was ●ot worthy of them: that is, they were not worthy, 1. Of their presence and company. 2. They were not worthy of their prayers and tears. 3 They were not worthy of their counsel and advice. 4. They were not worthy of their gracious lives and examples. In this Scripture, you may plainly see, that their wandering up and down in Deserts, and on the Mountains, and in Dens, and in the Caves of the earth, is reckoned up amongst those great and dreadful things, that the Saints suffered in that woeful day. Those precious souls that dwelled in Caves and D●ns, and wandered up and down in Sheep skins and Goat skins, might have rustled in their Silks, Satins, and Velvets; they might (Nebuchadn●zzar like) have vaunted themselves on their stately Turrets and Palaces, if they would have wounded their consciences, and have turned their backs upon Christ and Religion. Now if the burnt up Citizens of London, would but seriously lay to heart, the sad dispensations of God towards his choicest worthies, than their hearts would neither faint, nor sink under their present losses, crosses and sufferings. But, Thirteenthly and lastly, There is a worse fire, than that which has turned London into a ruinous heap, viz the fire of Hell, which Christ has freed believers from. There is unquenchable fire, Matth. 3. 12. He will burn up the chaffy Luke 3. 17. Matth. 18. 8. with unquenchable fire. There is everlasting burn, Isa. 33. 14. The sinners in Zion are afraid, fearfulness hath surprised the Hypocrites: Who among us shall dwell with the devouring fire: Who among us shall dwell with everlasting burn. Wicked men, who are now the only burning Jolly fellows of the time, shall one day go from burning to Some devout Personages caused th●s Scripture to be writ in letters of Gold upon their Chimney pieces. B. of Betty in France in his Draught of Eternity. Gen 4. 17. Amos 6. 5. Job. 21. 12. Dan. 5 23. Amos 6. 4. burning: from burning in sin, to burning in Hell: from burning in flames of lusts, to burning in flames of torment, except there be sound repentance on their sides, and pardoning Grace on Gods. O Sirs, in this devouring fire in these everlasting burn, Cain shall find no Cities to build, nor his posterity shall have no instruments of Music to invent there; none shall take up the Timbrel, or Harp, or rejoice at the sound of the Organ. There Belshazzar cannot drink Wine in Bowls, nor eat the Lambs out of the flock, nor the Calves out of the midst of the Stall. In everlasting burn, there will be no merry company, to pass time away; nor no Dice, to cast care away: nor no Cellars of Wine, wherein to drown the sinner's grief. There is everlasting fire, Matth. 25. 41. Then shall he say also unto them on the left hand, depart from me ye cursed into everlasting fire prepared for th● Devil and his Angels. This terrible sentence breathes out nothing but fire and brimstone, terror and horror, dread and wo. The last words that ever Christ will speak in this world, will be the most tormenting and amazing, the most kill and damning, the most stinging and wounding; Depart from me: there i● rejection: Pack, begun, get you out of my fight, let me never see your faces more. It was a heavy doom that was passed upon Nabuchadnezzar, that he Dan. 4. 25. should be driven from the society of men, and in an extremity of a sottish melancholy, spend his time amongst th● Beasts of the field: but that was nothing to this soul killing word, depart from me. It was nothing to men's being cast out of the presence of Chr●st for ever. The remembrance Ber●ard. in Psal. 91. of which, made one to pray thus, O Lord deliver me at the great day from that kill word Depart. And what saith another, This word Depart, the Goats with horror hears. Sphynx. But this word Come, the Sheep to joy appears. Basil saith, That an alienation and utter separation from God, Basil. Asc. Etic. c. 2. Chrysost. in Mal. Hom. 24. is more grievous than the pains of Hell. chrysostom saith, That the torments of a thousand Hells, if there were so many, comes far short of this one, to wit, to be turned out of God's presence with a Non nov● vos, I know you not. What a grief were it, here to be banished from the King's Court with A●solom, or to be turned out of doors, with Hagar and Ishmael, or to be cast out of God's presence with cursed Cain. But what is all this, to a man's being excommunicated, and cast out of the presence of God, of Christ, of the Angels, and out of the general Assembly of the Saints, and Congregation of the first born: to be Heb. 12. 22, 23. secluded from the presence of God, is of all miseries the greatest. The serious thoughts of this, m●de one say, Many do abhor Hell, but I esteem the fall from that glory, to be a greater punishment than Hell itself; 'tis better to endure ten thousand Thunderclaps, than be deprived of the beatifical vision. Certainly the tears of Hell are not sufficient, to bewail the loss of Heaven. If those precious souls wept because they Acts 20. 38. should see Paul's face no more; how deplorable is the eternal deprivation of the beatifical vision. Depart from me, is the first and worst of that dreadful sentence, which Christ shall pass upon sinners at last. Every syllable sounds horror and terror, grief and sorrow, amazement and astonishment to all whom it doth concern. Ye cursed: there is the malediction. But Lord if we must Curse now are wicked men's Hymns: but in He●l they shall be their woes. Rev. 16. 9 11, 21. departed, let us departed blessed. No, depart ye cursed: you have cursed others, and now you shall be cursed yourselves; you shall be cursed in your bodies, and cursed in your souls; you shall be cursed of God, and cursed of Christ, and cursed of Angels, and cursed of Saints, and cursed of Devils, and cursed of your companions. Yea, you shall now curse your very selves, your very souls, that ever you have despised the Gospel, refused the offers of Grace, scorned Christ, and neglected the means of your salvation. Oh sinners, sinners, all your curses, all your maledictions, shall at last recoil upon your own souls. Now thou cursest every man, and thing, that stands in the way of thy lusts, and that crosses thy designs; but at last all the Curses of Heaven and Hell, shall meet in their full power and force upon thee. Surely that man is cursed with a witness, that is cursed by Christ himself. But Lord, if we must departed, and departed cursed; Oh let Of this fire you had need of some Devil, or accursed wretch to descant, saith One. us go into some good place: No, Depart ye into everlasting fire. There is the vengeance and continuance of it. You shall go into fire, into everlasting fire, that shall neither consume itself, nor consume you. Eternity of extremity, is the Hell of Hell. The fire in Hell is like that stone in Arcadia, which being once kindled, could never be quenched. If all the fires that ever were in the world were contracted into one fire, how terrible would it be? Yet such a fire would be but as painted fire upon the Wall, to the fire of Hell. If it be so sad a spectacle, to behold a malefactor's flesh consumed by piece-meales in a linger fire; Ah, how sad, how dreadful would it be, to experience, what it is to lie in unquenchable fire, not for a day, a month, or a year, or a hundred, or a thousand years, but for ever and ever. If it were, saith One, but for a thousand years, I could bear it: but Cyril. seeing it is for eternity, this amazeth and affrighteth me. I am afraid of Hell, saith Another, because the Worm there Is●dor. clar. Orat. 12. never dies, and the fire never goes out. For to be tormented without end, this is that which goes beyond all the bounds of desperation. Grievous is the torment of the Dionys. in 18. Apoca●yps. Fol. 301. damned, for the bitterness of the punishments, but it is more grievous, for the diversity of the punishments, but most grievous for t●e eternity of the punishments. To lie in everlasting torments, to roar for ever for disquietness of heart; to rage for ever for madness of soul, to weep and grieve, and gnash the teeth for ever, is a misery Matth 25. ult. beyond all expression. Bellarmine out of Barocius tells of De arte moriendi. a learned man, who after his death appeared to his friend, complaining that he was adjudged to Hell torments, (which (saith he) were they to last but a thousand thousand years, I should think it tolerable: but alas, they are eternal. And it is called eternal fire, Judas 7. I have read of a Prison among the Persians, which was deep, and wide, and dark, and out of which the Prisoners could never get; and therefore it was called by them Lethe, Forgetfulness: this Prison was a Paradise to Hell. Mark, every thing that is conducible to the torments of the damned is eternal. 1. God that damns them is eternal, Isa. 33. 14. Rom. 16. 26. 2. The fire that torments them, is eternal, Isa. 30. 33. Cap. 66. 24. Judas 7. 3. The Prison and Chains that holds them, are eternal, Judas 6, 7, 13. 2 Pet. 2. 17. 4. The Worm that 1 Pet. 3. 19 L●cian saith, that it was the common opinion among them, that the wi●ked were held in chains by Pluto (so th●y call the Prince of Devils) in chain●, which cannot be loosed. gnaws them is eternal, Mark 9 44. Melancthon calls it a Hellish fury. 5. The sentence that shall be passed upon them, shall be eternal, Matth. 25. 41, 42. The fire of Hell is called a Burning Lake, R●v. 20. 15. Whosoever was not found written in the book of life, was cast into the lake of fire. You shall know, that fire is the most tormenting Element. Oh the most dreadful impressions, that it makes upon the flesh. The Schoolmen distinguish thus of fire; they say, there is ignis ardoris, foetoris, & terroris, fire of heat, of stench, and of terror: of heat, as in Mount Aetna; of stench, as in Mount Heda; of terror and fear: as ignis fulguris, the fire of lightning in America: All these fires they say are in Hell. But to let the Schoolmen pass. It is disputed among many of the learned, Whether there be material fire in Hell or no. That 'tis very probable, that there is material fire in Hell, or that which is full as terrible, or more terrible, may I suppose, be thus evidenced. First, The fire of Hell is frequently mentioned in the blessed Scripture. Who shall say to his Brother, thou Fool, shall be in danger of Hell fire. At the day of Judgement the tares are Matth. 5. 22. Chap. 13. 40. burnt in the fire. Into this fire offending members are cast, Matth. 18. 18, 19 To this everlasting fire the Goats are adjudged, Matth. 25. 41. In this fire, those that worship the Beast are tormented, Rev. 14. 10. And the Sodomites at this very day, suffer the vengeance of eternal fire, Judas 7. Into this fire shall all barren and unfruitful Christians be cast. Matth. 3. 10. And now also the Axe is laid unto the root of the trees, therefore every tree which bringeth forth not good fruit is hewn down, and cast into the fire. Negative goodness will never secure a man either from the Axe, or from the fire. Yea, every man and woman under Heaven, that keeps off from Christ, and that lives and dies out of Christ, and that are never entered into a marriage union with Christ: they shall all be cast into this fire, John 15. 6. If a man abide not in me, he is cast forth as a branch that is withered, and men gather them, and cast them into the fire, and they are burned. Thus you see, how the Scripture runs. Now you know, that 'tis safest for us, to adhere to the very letter of the Scripture, unless evident and necessary occasion draw us from a literal interpretation of it. But, Secondly, To this fire is ascribed Sulphur, flames, wood, Isa. 30. 33. For Tophet is ordained of old (that i● Hell, those 2 King. 23. 18. terrible allusions to Tophet, to the shrieks and yell of those children that were sacrificed there, are but dark representations of the pain and miseries of the damned) yea, for the King it is prepared (If Princes be wicked, 'tis neither their Power nor their Policy, their dignity or worldly glory, that can secure them from Tophet.) he hath made it deep and large: the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone, doth kindle it. Now he shall be an Apollo to me, that can show me, where the Lord in his Word gives such properties to immaterial fire, that are here given in the Text. But yet remember this, that that God that makes the damned live without food, is able to maintain this fire without wood. But, Thirdly, Fire is the most furious of all Elements; and therefore the bodies of men can't be more tightly tormented, than with fire. The bodies that sinned on earth, Water doth only kill, but fire doth vex, terrify and torment in killing. Act. & Mon. shall be punished and tormented in Hell. Now what can be more grievous and vexatious, more afflicting and tormenting to the bodies of men, than material fire. Bilney the Martyr could not endure to hold his finger in the flame of a Candle for a little while, for a quarter of an hour, though he tried to do it before he burned at the stake. O then how will the bodies of men endure to dwell in unquenchable fire, to dwell in everlasting burn. The Brick-kilns of Egypt, the Furnace of Babel are but as the glowing sparkle, or as the blaze of a Brush-faggot, to this tormenting Tophet, that has been prepared of old, to punish the bodies of sinners with. But, Fourthly, Several of the Fathers & Schools, generally agree, that the fire which shall torment the wicked in Hell, shall be material fire: but yet they say, that this material fire shall wonderfully Zaach. Austia, Peter Lombard. Tho. Aqu. Gregory, etc. exceed ours, both in degree of heat, and fierceness of burning. Our Elementary or Culinary fire is no more to be compared with the fire of Hell, than fire painted upon the Wall, is to be compared with fire burning in our Chimneys. Si igne damnabit reprobos, quare non in igne cruciabit damnatos, says one of the Ancients, If he will judge the reprobates in fire, why not condemn them to fire. But if it be material fire, than it may be quenched: besides we Object. see by common experience, that material fire in a short time will consume and spend itself. Neither can we see how material fire can make impressions upon Spirits, as the Devils and souls of men are. First, Don't we find, that the Bush burned and was not consumed? Answ. Though all clothes by daily experience wax old; Exod. 3. 2, 3. yet when the Israelites were in their wilderness condition; their clothes did not wax old, Deut. 8. 4. Thy raiment waxed not old upon thee, neither did thy foot swell these forty years. Neh. 9 41. Yea, forty years didst thou sustain them in the Wilderness, so that they lacked nothing; their clothes waxed not old, and their feet swollen not. Their clothes were never the worse for wearing. God by his Almighty Power kept their clothes from waxing old: and so God by his Almighty Power can keep the fire of Hell unquenchable. But, Secondly, Such as thus object, draw things to the scantling of their own Reason, which may be many ways of a dangerous consequence, both to themselves and others. Certainly such as go about to make the fire of Hell only spiritual fire, they go about to make it no fire at all; for it passeth the natural fire, to be spiritual. But, Thirdly, We see in this life, that bodily tortures work upon the spirits in the same bodies: And why may it not be so in Hell? Don't men by their daily experience find, that their souls are frequently afflicted in, and under corporeal distempers, diseases and weaknesses? Doubtless God can by his Almighty Power infuse such power into material fire, as to make it the instrument of his dreadful wrath and vengeance, to plague, punish, scorch and burn the souls of damned sinners. Bodies and souls are copartners in the same sins, and therefore God may make them copartners in the same punishments. Every creature is such, as the great God will have it to be, and commands it to be; and therefore if the Lord shall lay a command upon the fire of Hell to reach, and burn the souls of damned sinners; it shall certainly do it. God is the God of Nature, as well as the God of Grace: and therefore I can't see, how the fire of Hell can be said, how to act against its own nature, when it do; but act according to the will and command of the God of Nature. I readily grant, that if you consider infernal fire in itself, or in its own nature, and so it cannot have any power on such a spiritual substance as the soul of man is; but if you consider infernal fire, as an instrument in an Almighty hand, and so it can act upon such spiritual Being's, as Devils and damned souls are, and make the same dreadful and Vide August. ●. 21. c. 10. de Civitate D●i. painful impressions upon them, as it would do upon corporeal Being's. Though Spirits have nothing material in their nature, which that infernal fire should work upon, yet such is the Almighty Power of God, that he can make Spirits most sensible of those fiery tortures and torments which he has declared and appointed for them to undergo. Let them tell us (saith One) how it is possible, that the soul Dr. Jackson. of man, which is an immortal substance, should be truly wedded to the body, or material substance: and I shall as easily answer them, that it is as possible, for the same soul, to be as easily wrought upon by a material fire. It is much disputed and controverted among the Schoolmen, how the Devils can be tormented with corporeal fire, seeing they are Spirits, and (as I suppose) it is well concluded of them thus. First, That in Hell there is corporeal fire; as appears thus: First, Because the Scripture affirms it, Matth. 3. 10 Matth. 5. 22. Matth. 25. 41. Secondly, Because the bodies sinning against God, are to be vexed and tormented with corporeal pains. Secondly, They conclude, that the Devils are tormented in that fire; Because Christ saith so, Mat. 25. 41. Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. Thirdly, It being demanded, how the Devils are tormented in that fire? they answer, they are tormented, not only First, With the sight of it: or Secondly, With an imaginary apprehension thereof. But Thirdly, As an instrument ordained of God for that very end. And Fourthly, Vt locus locatum continens, etc. cogens. Hell is a fiery Tho. Suppl●m. 70. 3. corp. Region, or a Region of fire: and therefore the Devils being contained and included therein must needs be tormented thereby. Cum Dives ab igne patiatur, quis neget, animas ignibus puniri. None must question this truth (saith my Author) that souls and spirits are punished by fire, seeing our G●●g. Dial 4. cap. 28, 29. Saviour himself telleth us, that Dives (who was in Hell but in soul) was tormented in the flames, Luke 16. 24. But, Fourthly, It is not safe to leave the plain letter of the Scripture to Allegorise, and whether the opinion of Metaphorical fire in Hell, hath not been an introduction to that opinion, that many have taken up in these days, viz. That there is no other Hell, but what is within us; I shall not now stand to determine. I know Calvin, and some others, are for the Allegory; and they give this for a Reason, that there is mention made of Wood, and of a Worm, as well as fire. Now these are Allegorical; and therefore the fire is Allegorical also. But by their favour, we find in the Scripture, that those things which are spoken together, are not always taken in the same nature and manner. As for example, Deut. 32. 15, 18, 30, 31. 2 Sam. 22. 47. 1 Cor. 10. 4. Christ is called, the Rock of our salvation. Now the Rock is Allegorical, Is our salvation, therefore Allegorical. So likewise Luke 22. 30. Ye shall eat and drink (saith our Saviour) at my Table in my Kingdom: Eating and drinking is Allegorical; is therefore the Kingdom Allegorical too? Allegories are not to be admitted, but where the Scripture itself doth warrant them: and commonly where an Allegory is propounded, there it is also expounded. As in Galat. 4. 24. Which things are an Allegory; for these are the two Testaments. Many men have been too wanton with Allegories. Origen, Ambrose, Hierom and several others of the Ancients, have been blamed for it by learned men. But, Fifthly and lastly, I cannot tell but that the fire by which the damned shall be punished, may be partly material, and partly spiritual: partly material, to work upon the body; and partly spiritual, to torment the soul. Dr. Gouge puts this Question, Is it a material fire, wherewith the damned in Dr. Gouge on Heb. 10. 27. Sect. 98. Hell are tormented? and gives this answer, viz. This is too curious a point to resolve to the full; but yet this answer may safely be returned, It is no wasting or consuming fire, but a torturing: and so far corporal, as it tormenteth the body: and so far incorporeal, as it tormenteth the soul. Socrates speaking of Hell, saith, I was never there myself, neither have I ever spoke with any that came from thence. Suppose, saith One, there be no fire in Hell, yet I assure thee this, that thou shalt be scorched with fire: the fire of God's Mr. Boulton. wrath shall torment thee more, than bodily fire can do: and therefore it will be your wisdom, not so much to question this or that about Hell fire, as to make it your work, your business, not to come there. He gave good counsel, who Bernard. said, Let us go down to Hell while we are alive, that we may not go to Hell when we are dead. And so did he, who speaking of Hell said, Ne quaeramus ubi sit, sed quomodo illam chrysostom. fugiamus. Let us not seek where it is, but how we shall avoid it. The same Author gives this further counsel; viz. That at all Banquets, Feasts, and Public Meetings, men should talk of Hellish pains and torments, that so their hearts may be overawed, and they provoked to avoid them, and secure themselves against them. Doubtless the serious thoughts of hellish pain while men live, is one blessed way to keep them from those torments, when they come to die. Another gives this pious counsel, Let us earnestly importune the Lord, that this knowledge, whether the fire of Hell be material or not, be never manifested to us by experience. 'Tis infinitely better, to endeavour the avoiding Hell fire, than curiously to dispute about it. Look, as there is nothing more grievous than Hell: So there is nothing more profitable than the fear of it. But what difference is there between our common fire and Hell Obj. fire? I answer, a mighty difference, a vast difference. Take it Answ. in these six particulars. First, They differ in their heat: no heart can conceive, nor no tongue can express the exquisite heat of infernal fire, were all the fires under Heaven contracted into one fire; yea, were all the Coals, Wood, Oil, Hemp, Flax, Pitch, Tarr, Brimstone, and all other combustibles in the world, contracted into one flame into one fire, yet one spark of infernal fire would be more hot, violent, dreadful, amazing, astonishing, raging and tormenting, than all that fire that is (supposedly) made up of all the combustibles the earth affords. To man's sense there is nothing more terrible and afflictive, than fire: and of all fires, there is none so scalding and tormenting, as that of brimstone. Now into that lake Rev. 14. 10. Chap. 21. 8. The fire in a Landscape is but ignis pictus a painted fire, and the fire of Purgatory is but ignis fictus, feigned fire. Now what are these to Hell fire? which burns with fire and brimstone for ever and ever, shall the wicked of the earth be cast. Infernal fire far exceeds ours (that are on our Hearths, and in our Chimneys) in degree of heat and fierceness of burning. Our fire hath not that terrible power to scorch, burn, torment, as the fire of Hell hath. Our fire (as Polycarpus and others say) compared to Hell fire, is but like painted fire upon the Wall. Now you know, a painted fire upon the Wall will not hurt you, nor burn, nor affright you, not torment you, but the fire of Hell will beyond all your conception and expression, hurt, burn, affright and torment you. The fire of Hell for degrees of heat, and fierceness of burning, must wonderfully surpass our most furious fires, because it is purposely created by God to torment the creature, whereas our ordinary fire was created by God, only for the comfort of the creature. The greatest and the hottest fires that ever were on earth, are Alsted. but Ice in comparison of the fire of Hell. Secondly, There are unexpressible torments in Hell, as well as unspeakable joys in Heaven. Some who writ of Purgatory, tell us, that the pains thereof are more exquisite (though of shorter continuance) than the united torments Bellarm. de Parg. l. 2. c. 14 Bellarm. de Ae●●r. Faeli. Sa●●●. l. 1. c. 11. that the earth can invent, though of longer duration. If the Pope's Kitchen be so warm, how hot is the Devil's Furnace? A Poetical Fiction is but a Meiosis, when brought to show the nature of these real torments: the lashes of Furies, are but petty scourge, when compared to the stripes of a wounded conscience: Tytius his Vulture, though feeding on his Liver, is but a Flea-biting to that Worm, whick gnaweth their hearts and dieth not. Ixion his Wheel is a place of rest, if compared with those Billows of Wrath, and tha● Wheel of Justice, which is in H●ll brought over the ungodly: the task of Danaus his Daughter, is but a sport, compared to the tortures of those, whose souls are filled with bitterness, and within whom are the arrows of the Al●ighry, the poison whereof doth drink up their spirits. Hell is called a Furnace of fire, which speaketh intolerable heat: a Matth. 13. 42. Luke 16. 28. Matth. 5. 25. & 5. 22. place of torment, which speaketh a total privation of ease. A Prison, which speaketh restraint. Gehenna (from the valley of Hinnom, where the unnatural Parents did sacrifice the fruit o● their bodies, for the sin of their souls, to their merciless Idols) the which word, by a neighbour Nation, is retained to signify a Rock, than the torture of which, what more exquisite? It is called a Lake of Fire and Brimstone, than the torment of the former, what more acute? than the smell of the latter, what more noisome? But, Secondly, Our fire is made by the hand of man, and must be maintained by continual supplies of fuel: take away the Coals, the Wood, the combustible matter, and the fire goes out: but the infernal fire is created, and tempered, and blown by the hand of an angry sin revenging God. Isa. 30. 33. For Tophet is ordained of old: yea, for the King it is prepared, he hath made it deep and large: the pile thereof is A River of Brimstone is never consumed by burning. fire and much wood, and the breath of the Lord, like a stream of Brimstone, doth kindle it: and therefore the breath of all the Reprobates in Hell shall never be able to blow it out. Our fire is blown by an airy breath, but the infernal fire is blown by the angry breath of the great God, which burns far hotter, than ten thousand, thousand Rivers of Brimstone. The breath of God's mouth, shall be both Bellows and fuel to the infernal fire: and therefore Oh how terrible and torturing, how fierce and raging will that fire be. If but three drops of Brimstone should fall upon any part of the flesh of a man, it would fill him so full of torment, that he would not be able to forbear roaring out, for pain and anguish. Oh how dreadful and painful will it be then, for damned sinners to swimm up and down in a Lake or River of Fire and Brimstone for ever and ever. There is no proportion between the heat of our breath, and the fire that it blows. O then what a dreadful, what an amazing, what an astonishing fire must that needs be, which is blown by a breath dissolved into brimstone. God's wrath and indignation shall be an everlasting supply to Hell's conflagration. Ah Sinners, how fearful, how formidable, how unconceivable will this infernal fire prove! Surely, there is no misery, no torment to that of lying in a torrent of burning Brimstone for ever and ever. Mark this infernal fire is a fire prepared by God himself, to punish and torment all impenitent persons and reprobate rebels: who scorned to submit to the Sceptre of Christ. Depart from me, ye cursed, into everlasting fire, prepared Matth. 25. 41. for the Devil and his Angels. The wisdom of God hath been much exercised in preparing and devising the most tormenting temper for that formidable fire, in which the Devil and his Angels shall be punished for ever and ever. Not as if it were not prepared also for wicked and ungodly men: but it is said to be prepared for the Devil and his Angels; because it was firstly and chief prepared for them. All impenitent sinners, shall have the Devil and his Angels for their constant companions: and therefore they shall be sure to shear with them in the extremity and inevitableness of their torments. But, Thirdly, Our fire when it burneth, it shineth, it casts a light. Our fire burns, and in burning shyves, light is a natural property of our common fire: 'tis true, the elementary fire in its own sphere shineth not, because of its subtilness, and the infernal fire of Hell shineth not, because of its grossness. Yet our ordinary fire (being of a mixed nature) hath light as well as heat in it, and that's our comfort. It hath light to show itself to us, and to ourselves, and it hath light to show others to us, and us to others, etc. Some men can work, as well as talk by the light of the fire. Our fires have their beams and rays, as well as the Sun: but the fire of Hell burns, but it does not shine, it gives no light at all Infernal fire hath no light, or brightness attending of it; Mat●h. 25. 30. Chap. 8. 12. and therefore Christ calls it utter darkness, or outer darkness, that is, darkness beyond a darkness. I have read of a young man who was very lose and vain in his life, and was very D●e●●●lius. Basil speaking of Hell fire, saith, Vim comburendi retinet, illamina●di amisit. It retains the property of burning: it hath lost the property of shining. fearful of being in the dark, who after falling sick, and could not sleep, cried out, O● if this darkness be so terrible, what is eternal darkness! H●ll would not be so uncomfortable a Prison, if it were not so dark a Prison. Light is a blessing that shall never shine into that infernal prison. In Judas, v. 6. you read of chains of darkness. It would be a little ease, a little comfort to the damned in Hell, if they might have but light and liberty, to walk up and down the infernal coasts, but this is too high a favour for them to enjoy; and therefore they shall be chained and staked down in chains of darkness, and in blackness of darkness; that so they may fully undergo the scorchings and burn of Divine wrath and fury for ever and ever. In Verse 13. you thus read, To whom is reserved the blackness of darkness for ever. The words are an Hebraism, and signify exceeding great darkness. Hell is a very dark and dismal Region, and extreme are the miseries, horrors and torments which are there. The Poets described the darkness of Hell by the Cimmerian darkness. There was a Territory in Italy betwixt Baiae and Cumae where the Cimmerii inhabit, which was so environed with Hills, and overshadowed with such hanging Promontories, that the Sun never comes at it. The darkness Exod. 10. 21. The words are figurative, importing extraordinary bl●ck darkness. of Egypt, was such▪ a strong and horrid thick darkness, that it was palpable it might be felt. Even darkness which may be felt. The darkness that is here threatened, is called darkness that may be f●lt; either by way of an Hyperbole, to signify what an exceeding great darkness i● should be: or else because the Air should be so thickne● with gross mists, and thick foggy vapours, that it might be felt; or else because this extraordinary darkness should be caused by a withdrawment of the light of the celestial bodies, or by drawing a thick curtain of very black clouds betwixt men's eyes and them. Yet this horrid darkness was nothing to the darkness of Hell; the darkness of Egypt was but as an over casting for three days, Exod. 10. 22, 23. And there was a thick darkness in all the Land of Egypt three days. They saw not one another, neither risen any from his place three days. For three days they were deprived not only of the natural lights and lamps of Heaven, but of all artificial light also. 'Tis possible that the vapours might be so thick and moist as to put out their Candles, and all other lights that were kindled by them. 'Tis probable, that they had neither light from Sun, Moon, or Stars above, nor yet from fire or candle below: so ●hat they were as blind men, that could not see at all, and as lame men, that could not move from their places: and so they sat still as under the arrest of this darkness, because they could not see what to do, nor whither to go. God would teach them the worth of light, by the want of it. Some think, that by that dreadful Judgement of thick darkness, they were filled with that terror and horror, that they durst not so much as move from the places where they were sat down. But after these three days of darkness were over, the Egyptians enjoyed the glorious light of the Sun again. O but sinners are in Hell, when they are in chains of darkness, when they are in blackness of darkness, they shall never see light more. Hell is a house without light. Gregory and all other Authors that I have cast my eye upon, agree in this, that though our fire hath light as well as heat; yet the infernal fire hath only heat to burn sinners: It has no light to refresh sinners; and this will be no small addition to their torment. A Philosopher being asked, Whether it were not a pleasant thing to behold the Sun? answered, that that was a blind man's question. Surely life without light, is but a lifeless life. But, Fourthly, Our fire burns and consumes only the body, it reaches not, it torments not the precious and immortal soul; but infernal fire burns and torments both body and soul. Now the soul of pain, is the pain of the soul, Matth. 10. 28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy b●th body and soul in H●ll. If the Glutton in the historical Parable, Luke 16. 24. who ●ad but one half of himself in Hell, viz. his soul, cried out, that he was horribly tormented in that flame. What tongue can express, or heart conceive, how great the damneds torments shall be in Hell, when their bodies and souls in the great day shall be reunited for ●orture. Beloved, it is a just and righteous thing with God, that such bodies and souls that have sinned (impenitently) together, should be tormented everlastingly together. To this purpose, the Hebrew Doctors have a very pretty Parable, viz. That a man planted an Orchard, and going from home, Pet. Mart. was careful to leave such Watchmen, as might both keep it from strangers, and not deceive him themselves: therefore he appointed one blind, but strong of his limbs, and the other seeing, but a Cripple. These two in their Master's absence conspired together, and the blind took the lame on his shoulders, and so gathered the fruit, their Master returning, and finding out this subtlety, punished them both together. Now so shall it be with those two sinful companions, the 2 Cor. 5. 10. 2 Thess. 1. 7, 8, 9, 10. soul and the body in the great day of our Lord. With Simeon and Levi they have been brethren in iniquity, and so shall be in eternal misery. As body and soul have been one in sinning, so they shall be one in suffering. (only remember this, that as the soul has been chief in sin, so it shall be chief in suffering) But O Sirs, if a consumable body, b● not able to endure burning flames for a day; how will an unconsumable soul and body, be able to endure the scorching flames of Hell for ever. But, Fifthly, Our fire wasteth and consumeth whatsoever is cast into it. It turns flesh into ashes, it turns all combustibles into ashes; but the fire of Hell is not of that nature; the fire of Hell consumes nothing that is cast into it: it rages, but it does not waste, either bodies or souls. Look as the Salamander liveth in the fire, so shall the wicked live in the fire of Hell for ever. They shall seek for death, but they Rev. 9 6. shall not find it. They shall desire to die, and death shall fly from them. They shall cry to the Mountains to fall upon Rev. 6. 16, 17. them, and to crush them to nothing. They sh●ll desire that the fire that burns them, would consume them to nothing: That the Worm that feeds on them, would gnaw them to Ma●k 9 44, 46, 48. nothing: that the Devils which torment them, would tear them to nothing. They shall cry to God who first made Gen. 1. 26. ●hem out of nothing, to reduce them to that first nothing from whence th●y cam●: But he that made them, will not have mercy on them; he that f●rmed them, will not show them so much Isa. 27. 11. favour. Semper comburentur, nunqu●m consumentur; they shall always be burned, but never consumed. Ah how well Aug. This fire is poena inconsumpta. Jerom. would it be with the damned, if in the fire of Hell they might be consumed to ashes. But this is their misery, they shall be ever dying, and yet never die: their bodies shall be always a burning, but never a consuming. 'Tis dreadful to be perpetual fuel to the flames of Hell. What misery to this? For infernal fire, to be st●ll a preying upon damned sinners, and yet never making an end of them. The two hundred and fifty men that usurped the Priest's Office, were Numb. 16. 35. consumed by that fire that came out armed from the Lord against them. And the fire that Elijah, by an extraordinary 2 Kings 1. 10. 12. spirit of prayer, brought down from heaven upon the two Captains, and their fifties consumed them. The fierce and furious flames of hell, shall burn, but never annihilate the bodies of the damned. In hell there is no c●ssation of fire burning, nor of matter burned. Neither flames nor smoke Hell torments punish, but not finish the bodies of men. Prosper. shall consume or choke the impenitent; both the infernal fire, and the burning of the bodies of Reprobates in tha● fire, shall be preserved by the miraculous power and providence of God. The soul through pain and corruption will lose its beat vivere, its happy being; but it will not lose its essentiàliter vivere, its essential life or being. But, Sixthly and lastly, Our fire may be quenched and extinguished. The hottest flames, the greatest confl●grations, have been quenched and extinguished by water. Fires on our hearths, and in our chimneys, are sometimes put out by the Sun's beams, and often they die and go out of themselves. Our fire is maintained with wood, and put out with water: but the fire of hell never goes out, it can never be quenched. It is an everlasting fire, an eternal fire, an Jerom was out when he said, I●fe●num nihil esse, nisi conscie●tiae horror●m. And 〈◊〉 was ou●, who held, that the●e are no other Hell furies, than the stings of conscience. unquenchable fire. In Mark 9 from v. 43. to v. 49. this fire is no less than five times said to be unquenchable; as i● the Lord could never speak enough of it. Beloved, the Holy Ghost is never guilty of idle repeti●ions: but by these frequent repetitions the Holy Ghost w●uld teach men to lo●k about them, and to look upon it as a real thing, and as a serious thing, and not sport themselves with unquenchable flames; nor go to Hell in a dream. Certainly the fire into which the damned shall be cast, shall be without all intermission of time or punishment. No tear●, nor blood, nor time, can extinguish the fire of hell. Can every damned sinner weep a whole Ocean, yet all those Oceans together, would never extinguish one spark of infernal fire. The damned are in everlasting chains of darkness; they are under the vengeance of eternal fire: they are in blackness of darkness for Judas 7. 6. ever. The smoke of their torment ascended for ever and ever, and they shall have no rest day nor night. The damned in hell Rev. 14. 11. O that word Never, said a poor despairing creature on his deathbed, breaks my heart. They are lying Histories that ●ell us, that Trajan was delivered out of Hell, by the prayers of Gregory; and Falconella, by the prayers of Teclaes'. would fain die, but they cannot; Mors sine mor●e, they shall be always dying, yet never dead; they shall be always a consuming, yet never consumed. The smoke of their Furnace ascends for ever and ever. Aeternis puni●ntur poenis. They shall be everlastingly punished, saith Mollerus on Psal. 9 17. And Musculus on the same Text saith, Animi impiorum cruciatibus d●bitis apud inferos punientur. The souls of the ●ngodly shall be punished in hell with deserved torments. Vbi per mi lia millia annorum cruciandi, nec in seculo seculorum liberandi, saith August. Myriad of years shall not determine or put a period to their sufferings. Plato could say, that who ever are not expiated, but profane; shall go into hell to be tormented for their wickedness, with the greatest, the most bitter and terrible punishments, for ever in that prison of hell. And Trismegistus could say, That souls going out of the body defiled, were tossed to and fro with eternal punishments. Yea, the very Turks speaking of the house of perdition, do affirm, That they who have turned God's Grace Alcoran. Mahom. c. 14. p. 160. etc. 20. p. 198. into wantonness, shall abide eternally in the fire of hell, and there be eternally tormented. A certain Religious man going to visit Olympius, who lived cloistered up in a Monastery near Jordan: and finding him cloistered up in a dark Cell, which he thought uninhabitable, by reason of heat, and swarms of Gnats and Flies; and ask him, how he could endure to live in such a place: he answered, All this is but a light matter, that I may escape eternal torments: ● can endure the stinging of Gnats, that I might not endure the stinging of conscience, and the gnawing of that Worm that never dies: this heat thou think●st grievous. I can easily endure, when I think of the eternal fire of Hell: these sufferings are but short, but the sufferings of h●ll are eternal. Certainly infernal fire is neither tolerable nor terminable. The extremity and eternity of hellish torments, is set forth by the Worm that never dieth. Christ at the close of his Sermon makes a threefold repetition of this Worm, Mark 9 44. Where their Worm dieth not. And again, ver. 46. Where their Worm dieth not. And again ver. 40. Where their Worm dieth not, and their fire goeth not out. Certainly those punishments are beyond all conception and expression, which our Lord Jesus doth so often inculcate within so small a pace. In Hell there's nothing heard, but yells and cries: A Pentelogia dolour inferni. In Hell the Fire never slacks, nor Worm never dies. But where this Hell is placed (my Muse) stop there. Lord show me what it is, but never where. To Worm and Fire, to torments there No term he gave, they cannot wear. Prudentius the Poet. If after so many millions of years, as there be drops in the Ocean, there might be a deliverance out of hell; This would yield a little case, a little comfort to the damned: O but this word Eternity, Eternity, Eternity, this word Everlasting, Everlasting, Everlasting, will even break the hearts of the damned in ten thousand pieces. There is scarce any pain or torment here on earth, but there is ever some hope of ease, mitigation, or intermission, there is some hope of relief or delivery, but in hell the torments there, are all easeless, remediless and endless. Here if one fall into the fire, he may like a brand be pulled out of it, and saved; but out of that fiery Lake, there is no redemption. That Majesty that the sinner hath offended and provoked, is an infinite Majesty. Now there must be some proportion betwixt the sinner's sin, and his punishment and torment. Now the sinner being a finite creature, he is not capable of bearing the weight of that punishment or torment that is intensively infinite, because it would be his abolishing or annihilating; and therefore he must bear the weight of that punishment or torment that is extensively infinite; namely, duratione infinita, infinite in the continuance and endurance. What is wanting in torment, must be made up in time. Everlasting Fire and everlasting punishment in the New Testament, Matth. 25. 2 Thess. 1. 7, 8, 9, 10, etc. Vide August. l. 21. c. 23. etc. 24. de civitate Dei. is directly opposed to eternal life; to that blessed state of the righteous which will never have an end. And therefore according to the Rules and Maxims of right reason, doth necessarily import a punishment of the same duration, that the reward is. Now the Reward of the Saints in that other world, is granted on all hands to be everlasting, to be eternal; and therefore the punishment of the damned, can't be but everlasting and eternal too. The Rewards of the Elect shall never be ended; therefore the punishment of the damned shall never be ended: because as the mercy of God is infinite towards the elect, so the Justice of God is infinite towards the Reprobate in hell: The Reprobate shall have punishment Drexel. without pity, misery without mercy, sorrow without succour, crying without compassion, mischief without measure, and torment without end. All men in misery comfort themselves with hope of an end: The Prisoner, with hope of a Gaol-delivery: the Mariner, with the hope of his arrival in a safe harbour: the Soldier, with hope of victory: the Apprentice, with hope of liberty; the Galleyslave, with the hope of ransom: only the impenitent sinner hath no hope in hell. He shall have end, without end; death without death: night without day: mourning without mirth: sorrow, without solace: and bondage, without liberty. The damned shall live as long in hell, as God himself There is not a Christian which doth not believe the fire of he●l to be everlasting Dr. Jackson on the Creed, l. 11. c. 23. shall live in heaven: their imprisonment in that Land of darkness, in that bottomless pit, is not an imprisonment during the King's pleasure; but an imprisonment during the everlasting displeasure of the King of Kings. Suppose (say some) that the whole world were turned to a Mountain of Sand, and that a little Wren should come every thousandth year, and carry away from that heap one grain of sand, what an infinite number of years (not to be numbered by all finite beings) would be spent and expired, before this supposed Mountain could be fetched away. Now if a man should lie in everlasting burn so long a time, and then have an end of his woe; it would administer some ease, refreshment and comfort to him. But when that immortal Bird shall have carried away this (supposed) Mountain a thousand If the fire of Hell were terminable, it might then be tolerable: but being endless, it must needs be easeless and remediless. We may well say of it, as one doth, O kill life, Oh immortal death! Bellar. de arte moriendi, l. 2. c. 3. times over and over: alas, alas, man shall be as far from the end of his anguish and torment, as ever he was. He shall be no nearer coming out of hell, than he was the very first moment that he entered into hell. Suppose (say others) that a man were to endure the torments of hell, as many years and no more, as there be sands on the Seashore, drops of water in the Sea, Stars in heaven, leaves on the trees, piles of grass on the ground, hairs on his head, yea, upon the heads of all the sons of Adam, that ever were, or are, or shall be in the world, from the beginning of it to the end of it: yet he would comfort himself with this poor thought, Well, there will come a day, when my misery and torment shall certainly have an end. But woe and alas, this word Never, Never, Never, will fill the hearts of the damned with the greatest horror and terror, wrath and rage, amazement and astonishment. Suppose, say others, that the torments of hell were to end, after a little Bird should have emptied the Sea, and only carry out her Bill full once in a thousand years. Suppose, say others, that the whole world, from the lowest earth to the highest heavens, were filled with grains of sand, and once in a thousand years, an Angel should come and fetch away one grain, and so continue till the whole heap were spent. Suppose, say others, if one of the damned in hell should weep after this manner, viz That he should only let fall one tear in a hundred years; and these should be kept together, till such time as they should equal the drops of water in the Sea: how many millions of ages would pass, before they could make up one River, much more a whole; and when that were done, should he weep again after the same manner, till he had filled, second, a third, a fourth Sea, if then there should be an end of their miseries, there would be some hope, some comfort that they would end at last: but that shall never, never, never end. This is that which si●ks them under the most tormenting terrors and horrors. Drexel●ius makes this Observation from the words of our Saviour, John 15. 6. If a man abide not in me, he is cast forth as a branch, and it is withered, and men gather them, and cast them into the fire, and they are burned. Where he observeth, that the words do not run in the Future Tense, he shall be cast forth, and shall be cast into the fire, and burned: but all in the Present Tense, he is cast forth, is withered; men cast them into the fire, and they are burned. This (saith he) is the state and condition of the damned, They are burned: that is, they are always burning: When a thousand years are past, as it was at first, so it is still, they are burned: after a thousand thousand years more, as it was before, so it is still, they are burned: If after millions of years, the question was asked, What is now their state and condition, what do they? What suffer they? how doth it far with them? there can be no other answer returned, bu● they are burned: continually, and eternally burning. Socinians say, There will come a time, when the fallen Angels, and the wickedest men, shall be freed from infernal torments. And Augustine speaks of some such merciful men in Aug. l. 21. c. 17. etc. 18. c. 19 c. 20. c. 21. c. 22. de Civitate D●i. his time. And Origen held and taught, that not only impenitent Christians, but even Pagans and Devils after the term of a thousand years, should be released out of Hell, and become as bright Angels in heaven, as they were before. But these dangerous fancies, and ungrounded opinions fall flat before (the clear evidence of) those sad and serious truths, that I have now tendered to your consideration. And thus I have showed you the difference between our Fire and H●ll fire. Now O ye Citizens of London, who truly fear the Lord, and who are united to Christ by faith, know for your everlasting comfort and support, that Christ has secured you from infernal Fire, from everlasting Fire, from unquenchable Fire, from eternal Fire, and from the Worm that never dieth: as you may see clearly and fully, by comparing the Scriptures in John 3. 17. 18, 36. Luke 1. 68, 69, 70, 71, 74. Rom. 6. ult. Chap. 8. 1. 31, 32, 33, 34, 35. 37. 1 Cor. 3. 21, 22, 23. Chap. 15. 54, 55, 56, 57, 58. 1 Thess. 1. ult. Rev. 20. 5, 6. the Margin together. Christ by his blood hath quenched the violence of infernal flames, so that they shall never scorch you, nor burn you, hurt you, nor harm you. Nebuchadnezars Fiery Furnace, was a Type of Hell (say some) Now look as the three Children (or rather Champions) had not one hair of their heads singed in that Fiery Furnace, so Hell Fire shall never sing one hair of your heads. Your interest in Christ, is a noble and sufficient security to you against the flames of Hell. Pliny saith, that nothing in the world, will so soon quench fire, as Salt and Blood: and therefore in many Countries where they can get plenty of blood, they will use salt and b●ood, rather than Water, to quench the Fire. If you cast water on the Fire, the Fire will quickly work it out; but if you cast blood upon it, it will damp it in a moment. O Sirs, Christ's blood has so quenched the flames of Hell, that they shall never be able to scorch or burn those souls that are interested in him. The effusion of Christ's blood is so rich and available (saith my Author) Leo de Pas. Serm. 12. c. 4. that if the whole multitude of captive sinners would believe in their Redeemer, not one should be detained in the Tyrant's Chains. All those spots that a Christian finds in his own heart, shall first or last, be washed out in the blood of the Lamb. 1 John 1. 7. The blood of Jesus Christ his Son cleanseth us from all our sins. Now such as are washed and cleansed from their sins in the blood of Jesus, such shall never experimentally know, what everlasting burn, or a devouring Fire means. Such as are washed in Christ's blood, needs no purifying by Hell's flames. Pliny saith of Polium, that it is a preservative against Serpents. S●re I am, that th● blood of Christ is an effectual preservative against all infernal Serpents and infernal torments. You believing Citizens, who have set up God as the object N●ro ha●l a Shirt made o● a Salamander's ●kin, so that i● he did walk through the fire in it, it would keep him from burning. O Sirs, Christ is the true Salamander's skin, that will certainly keep every gracious soul from burning in everlasting flames. of your fear, and whose hearts are inflamed with love to Christ; know for your everlasting refreshment, that Christ has freed you, and secured you from everlasting Fire, from unquenchable Fire, from eternal Fire; and therefore bear up sweetly, bear up cheerfully under that Fiery dispensation that has passed upon you. What is the burning of your houses, and substance, to the burning of bodies and souls in Hell? What was the Fire of London, to infernal Fire? What is a Fire of four or five day's continuance, to that everlasting Fire, to that unquenchable Fire, to that eternal Fire that you have deserved; and that freegrace hath preserved you from. A frequent and serious consideration o● Hell Fire, (as I have opened it unto you) and of your happy deliverance from it, may very well bear and cheer up your hearts under all your greatest sufferings by that dreadful Fire, that has turned beloved London into a ruinous heap. Sir, You have been a discoursing about hellish torments; but for the further clearing up of the truth, we desire your serious Answer to this sad Question, viz. How will it stand with the unspotted Holiness, Justice and Object. Righteousness of God, to punish a temporary offence with eternal punishments? for the evil of punishment should be but commensurate to the evil of sin. Now what proportion is there betwixt finite and infinite? Why should the sinner lie in hellish torments for ever and ever, for sinning but a short time, a few years in this world? I judge it very necessary, to say something to this important Answ. Question, before I come to discourse of those Duties that are incumbent upon those Citizens whose houses are turned into a ruinous heap: and therefore take me thus, First, God's Will is the Rule of Righteousness, and therefore what he do●h or shall do, must needs be righteous. He is Lord of all; he hath a Sovereign Right and an absolute Supremacy over the creature: he is the only Potentate, King of Kings, and Lord of Lords: he is the Judge of 1 Tim. 1. 15. Gen. 18. 25. the whole world. And shall not the Judge of all the earth do right? But, S●condly, I answer, There is a Principle in man to sin eternally: and therefore it is but just with God, if he punish him eternally. The duration of torment, respects the disposition of the delinquent. Poenae singulorum inaequales intention, Aqain. poenae omnium aequales duratione. If the sinner should live ever, ●e would dishonour God ever, and crucify the Lord of Glory ever, and grieve the Spirit of Grace ever, and transgress a righteous Law ever; and therefore 'tis just with God to punish such sinners for ever. If the sinner might live eternally, ●t si p●ccato●● aeternum vi●●●●t in aeter●●m p●ccaret. he would sin eternally, if he might live still, he would sin still. Though the sinner loses his life, yet he does not lose his will to sin. Sinners sin as much as they can, and as long as they can; and did not the grave put a stop to their lusts, 〈◊〉 si v●li● 〈…〉. their hearts would never put a stop to their lusts. The sinner sins in his eternity, and God punishes in his eternity. The sinner never loses his will to sin; his will to sin is everlasting; and therefore 'tis but just with God, that his punishment should be everlasting. A will to sin is sin in God's account. God looks more at the will, than at the deed; and therefore that being lasting, the punishment must be so. The mind and intention of the sinner, is to sin everlastingly, eternally: if the sinner should live always, he would sin always; and therefore as one saith, Quia mens in hac vita Gregory. nunquam voluit carere peccato, justum est, & nunquam caret supplicio. Because the mind of man in this life, would never be without sin, it is just that it should never be without punishment in the life to come. Many of the men of the old world lived eight or nine hundred years, and yet faith and repentance was hid from their eyes: that patience, forbearance, long-suffering, gentleness and goodness, which should 1 Pet. 3. 20. have lead them to aspeedy repentance, to a serious repentance, to a thorough repentance, to that repentance that was never to be repent of; was only made use of to patronise their lewdness and wickedness. This is certain wicked men left to themselves, will never be weary of their Peccant i● aeter●o s●o, ergo p●●i●●t●r in aeter●o Dei. August●ne. The sinner always sinned in his eternity, therefore he shall always be punished in God's eternity. sins, nor never repent of their sins, and therefore God will never be weary of plaguing them, nor never repent of punishing th●m. The sinner never leaves his sin, till sin first leaves him: did not death put a stop to his sin, he would never cease from sin. This may be illustrated by a similitude thus, A company of Gamesters resolve to play all night, and accordingly they sit down to Chess, Tables, or some other Game, their Candle accidentally, or unexpectedly goes out, or is put out, or burned out, their Candle being out, they are forced to give over their Game, and go to bed in the dark; but had the Candle lasted all night, they would have played all night. This is every sinner's case, in regard of sin, did not death put out the candle of life, the sinner would sin still. Should the sinner live for ever, he would sin for ever; and therefore it is a righteous thing with God, to punish him for ever in hellish torments. Every impenitent sinner would sin to the days of eternity, if he might but live to the days of eternity, Psal. 74. 10. O God how long shall the adversary reproach? Shall the enemy blaspheme thy name for ever. For ever and evermore; or for ever and yet: (for so the Hebrew loves to exaggerate) as if the sinner, the blasphemer, would set a term of duration longer than eternity to sin in. The Psalmist implicitly saith, Lord, if thou dost but let them alone for ever, they will certainly blaspheme thy name for ever and ever. I have read of the Crocodile, that he knows no Maximum quod sic, he is always growing bigger and bigger, and never comes to a certain pitch of Monstrosity so long as he lives. Quam diu vivit crescit. Every habituated sinner would (if he were let alone) be such a Monster, perpetually growing worse and worse. But, Thirdly, I answer, That God against whom they have sinned is an infinite and eternal good. Now a finite creature can't bear an infinite punishment intensively, and therefore he must bear it extensively. They have sinned impenitently against an infinite Majesty, and accordingly their Sin is 〈◊〉 De●m 〈◊〉 against an infinite Majesty. punishment must be infinite. Now because it cannot be infinite, in regard of the degree, men being but finite creatures, and so no capable of infinite torments at one time: therefore their punishment must be infinite in the length and continuance of it. What is wanting in torment, m●st be made up in time. Every sin is of an infinite nature, because of the infinite dignity of the person against whom it is committed; and therefore it deserveth an infinite punishment; which b●cause it can't be infinite secundum intentionem, in the intention and greatness of it: It remains that it should be infinite, secundum durationem, in respect of the d●ration and V●de August. l. 21. c. 11. the C●v●tate De. continuance of the same. Mark, all punishments o●g●t to be levied according to the dignity of him, against whom the offence is committed. Words against common persons, bear but common actions; words against Noble men, are scandala magnatum, great scandals; but words against Princes, are Treason. So the dignity o● the pe●son against whom sin is committed, does exceedingly aggravate the sin. To strike an inferior man, is matter of Arrest, but to strike a King, is matter of death. Now what an infinite distance and disproportion, is there between the Lord of Hosts and such poor crawling Worms as we are, he being holiness, and we sinfulness; he fullness, and we emptiness; he omnipotency, and we impotency; he Majesty, and we vanity; he (instar omnium) all in all, and we nothing at all. Now to sin against such an infinite glorious Majesty, deserves infinite punishment. But, Fourthly, I answer, Though the act of sin be transient, yet it leaveth such a stain upon the soul, as is permanent, and continueth in it evermore, and evermore it disposeth the sinner unto sin (if it be not pardoned and purged out by mercy and Grace) and therefore it is but just, that this perpetual purpose of sinning, should be punished with perpetuity A● long as the guilt of sin remains, punishments and torments will remain. of pain. The guilt and stain of sin, of its own nature, and unpardoned, endures eternally upon the soul; and therefore what can follow, but eternal torments. The lasting continuance of sin, is remarkably described by the Prophet Jeremiah, Chap. 17. 1. The sin of Judah is written with a Pen of Iron, and with the point of a Diamond; it is graven upon the table of their hearts. Not only written, but engraven that no hand can deface it. 'Slight not the commission of any sin, it perishes not with the acting. The least vanity hath a perpetuity, nay, an eternity of guilt upon it. Sin leaving a blot in the soul, brings the matter of Hell fire, is eternally punished, because there is still matter for that everlasting fire to work upon. But, Fifthly, I answer, Though death put an end to men's lives, yet not to sins. Hell is as full of sin, as it is of punishment or torment. Though the Schoolmen determine, that after this life, men are capable neither of merit nor demerit; and therefore by their sins do not incur a greater measure of punishment; yet they grant, that they sin still. Though when the creature is actually under the sentence of condemnation, the Law ceases to any further punishment, yet there is an obligation to the precepts of the Law still. Though a man be bound only to the curse of the Law, as he is a sinner, yet he is bound to the precept of the Law, as he is a creature: so that though the demerit of sin ceaseth after death, yet the nature of sin remaineth: though by sinning they do not incur a higher and a greater degree of punishment, yet as they continue sinning, so it is just with God, there should be a continuation of the punishment already inflicted. But, Sixthly, I answer, It is no injustice in God, to punish temporal offences with perpetual torments. God measureth the punishment, by the greatness of the offence, and not by the time wherein the sin was acted. Murder, Adultery, Sacrilege, Treason, and the like capital crimes, are doomed in the Judicatories of men, to death without mercy, and sometimes to perpetual imprisonment, or to perpetual banishment; and yet these high offences were committed and done in a short time. Now this bears a proportion with eternal torments. O Sirs, if the offences committed against God, be infinitely heinous, why may not the punishment be infinitely lasting. Sinners offences, as Austin well observes, are not to be measured temporis longitudine, Aug. de C●v●t. D●●, l. 1. c. 11. by the length of time wherein they were done: but iniquitatis magnitudine, by the foulness of the crime: and if so, then God is just in binding the sinner in everlasting chains. We must remember, that God is a great and a glorious God, and that he is an omniscient and an omnipotent God, and that he is a mighty, yea, an almighty God, and that he is a ●oly and a just God, and that he is (out of Christ) an incomprehensible, incommunicable, and very terrible God, and that he is an infinite, eternal, and independent God. And Heb. 12. 29. 30. we must remember, that man is a shadow, a bubble, a vapour, a dream, a base, vile, sinful, worthless Worm. Now these things being considered, must we not confess, that eternity itself, is too short a space, for God to revenge himself on sinners in. But, Seventhly and lastly, I answer, Such sinners have but what they chose. Whilst they lived under the means of Grace, the God of Grace sat before them Heaven and Hell, Glory Deut. 11. 26, 27. Chap. 30 15. Heb. 2. 2, 3. Chap. 10. 28, 29. John 3. 14, 15, 16, 17, 36. Chap. 1. 11. and misery, eternal life, and eternal death; so that if they eternally miscarry, they have none to blame but themselves, for choosing Hell rather than Heaven, misery rather than glory, and eternal death, rather than eternal life. Ah how treely, how fully, how frequently, how graciously, how gloriously, hath Christ been offered in the Gospel to poor sinners, and yet they would not choose him, they would not close with him, they would not embrace him, nor accept of him, nor enter into a marriage Covenant with him, nor resign themselves up to him, nor part with their lusts to enjoy him: They would not come to Christ, that they might have John 5. 40. Mat●h. 22. 2, 3, 4, 5. 2 Cor. 4. 3, 4. life; they slighted infinite mercy, and despised the riches of Grace, and trod under foot the blood of the everlasting Covenant, and scorned the offers of eternal salvation; and therefore 'tis but just, that they should lie down in everlasting sorrows. How can that sinner be saved, that still refuses salvation? How can mercy save him, that will not be saved by mercy? yea, how can Christ save such a man, that will not be saved by him? All the world can't save that man from going to Hell, who is peremptorily resolved, that he will not go to Heaven. Sinners have boldly and daily refused eternal life, eternal mercy, eternal glory; and therefore 'tis but just, that th●y should endure eternal misery. And let thus much suffice for answer to the Objection. But Sir, pray what are those duties that are incumbent upon Quest. those that have been burnt up, and whose habitations are n●w laid in its ashes? I answer, They are these that follow. Answ. First, See the hand of the Lord in this late dreadful fire, acknowledge the Lord to be the Author of all Judgements, and of this in particular. 'Tis a high point of Christian Prudence Leu. 26. 41. Mich. 7. 9 and Piety, to acknowledge the Lord to be the Author of all personal or National sufferings that b●fall us, Jer. 9 12. Who is the wise man that may understand this? for what the Land perisheth, and is burnt up like a Wilderness that none passeth through. It is very great wi●dom to know from whom all our afflictions come; and for what all our afflictions come upon us. God looks that we should observe his hand in all our sufferings. Hear the rod, and who hath appointed it. God challenges all sorts of afflictions, as his own special Administration, Mich. 6 9 See this Text fully opened in my first Epistle to my Treatise on closet Prayer. Amos 3. 6. Is there any evil in the City, and the Lord hath not done it? I form the light, and create darkness; I make peace, and create evil, I the Lord do all th●se things, Isa. 45. 7. God takes it very heinously, and looks upon it as a very great indignity that is put upon his Power, Providence and Justice, when men will neither see nor acknowledge his hand in those sore afflictions and sad sufferings, that he brings upon them: Of such the Prophet Isaiah complains, Chap. 26. 11. Lord when thy hand is lifted up, they will not see. The hand, the power of the Lord was so remarkable and conspicuous in the Judgements that were inflicted upon them, as might very well wring an acknowledgement out of them, that it was the Lord that had stirred his wrath and indignation against them: and yet they wilfully and desperately shut their eyes against all the severities of God, and would not behold that dreadful hand of his that was stretched out against them. O Sirs, God looks upon himself as reproached and slandered, by such who will not see his hand in the amazing Judgements that he inflicts upon them, Jer. 5. 12. They have belied the Lord, and said it is not he: or as the Hebrew runs, he is not. Such was the Atheism of the Jews, that they slighted divine warnings, and despised all those dreadful threaten (of the Sword, Famine and Fire) which should have lead them to repentance, and so tacitly said, the Lord is not God: such who either say, that God is not omniscient, or that he is not omnipotent, or that he is not so just, as to execute the Judgements that he has threatened. Such belie the Lord, such deny him to be God. Many feel the rod, that cannot hear it; and many experience the smart of the rod, that don't see the hand that holds the rod; and this is sad. How can the natural man without faiths prospective, look so high, as to see the hand of the Lord in wasting and destroying Judgements. By common experience we find, that natural men are mightily apt to father the evil of all their sufferings upon secondary causes: sometimes they cry out, this is from a distemper in nature, and at other times they cry out, this is from a bad Air: Sometimes they cry out of the malice, Plots, envy and rage of men; and at other times they cry out of Stars, Chance and Fortune, and so fix upon any thing, rather than the hand of God. But now a gracious Christian under all his sufferings, he overlooks all secondary causes, and fixes his eye upon the hand of God. You know what Joseph said to his unnatural Brethren, who fold him Gen. 45. 7. for a slave; Non vos, sed Deus; 'Twas not you, but God that sent me into Egypt. Job met with many sore losses and sad crosses, but under them all, he overlookt all instruments, all secondary causes; he overlooks the Sabeans, and the Chaldeans, and Satan, and fixes his eye upon the hand of God: The Lord hath given, and the Lord hath taken away; blessed be Job 1. 21. the name of the Lord. Judas, and Annas, and Caiaphas, and Pilate, and Herod, and the bloody Soldiers, had all a deep hand in the sufferings of Christ, but yet he overlooks them all, and fixes his eye upon his father's hand. The cup which my Father hath given me, shall I not drink it. This cup was John 18. 11. the cup of his sufferings. Now in all his sad sufferings h● had still an eye to his Father's hand. Let us in all our sufferings writ after this Copy that Christ has set before us But of this I have spoken very largely already; and therefore let this touch suffice here. Secondly, Labour to justify the Lord in all that he has done: Say, the Lord is righteous, though he hath laid your City desolate. When Jerusalem was laid desolate, and the Wall thereof broken down, and the Gates thereof were burnt with fire; Nehemiah justifies the Lord, Chap. 9 33. Howbeit, thou art just in all that is brought upon us, for thou N●h●m. 1. 4. So Ma●●●c●us the Emperor justified God, when he saw his Wife and Children butchered before his eyes by the Tray●or Phocas, and knew that h●mself should soon after be stewed in his own Broth; cried out, Just art thou O Lord, and just are all thy Judgements. hast done right, but we have done wickedly. The same Spirit was upon Jeremiah, Lam. 1. 1, 4, 8. How doth the City sit solitary, that was full of people? H●w is she become as a Widow? She that was great among the Nations, and Princess among the Provinces? How is she become tributary? The ways of Zion do mourn, because none come to the solemn feasts: all her Gates are desolate; her Priests sigh, her Virgins are afflicted, and she is in bitterness. The Lord is righteous, for I have rebelled against his commandment. The same Spirit was upon David, Psal. 119. 75. I know, O Lord, that thy Judgements are right, and that thou in faithfulness hast afflicted me. So Psal 145. 17. The Lord is righteous in all his ways, and holy in all his works. This Maxim we must live and die by, though we don't always see the reason of his proceed. 'Tis granted on all hands, that voluntas Dei est summa, perfectissima, & infallibilis Regula divinae justitiae, & Deus sibi ipsi lex est. The will of God is the chiefest, the most perfect and infallible Rule of Divine Justice; and that God is a Judge to himself. Shall Gen. 18. 25. not the Judge of all the earth do right? In this Negative question, is emphatically employed, an Affirmative Position: which is, that God above all others, must and will do right; because from his Judgement there is no appeal. Abraham considering the Nature and Justice of God, was confidently assured, that God could not do otherwise but right. Hath God turned you out of house and home, and marred all your pleasant things, and stripped you naked as the day wherein you were born: yes. Why if he hath, he hath done you no wrong: he can do you no wrong: he is a Law to himself: and his righteous Will is the Rule of all Justice. God can as soon cease to be, as he can cease to do that which is just and right. So Psa. 97. 2. Clouds and darkness are round about him; Righteousness and Judgement are the habitation of his throne. Clouds and darkness, notes the terribleness of God's administrations: though God be very terrible in his administrations, yet righteousness and judgement are the habitation of his Throne. It hath been a day of God's wrath in London, a day of trouble and distress, a day of wasting and desolation, a day of darkness and gloominess, a day of clouds Zeph. 1. 15. and thick darkness, as it was once in Jerusalem: yet righteousness and judgement are the habitation of his Throne: or as it may be translated, are the foundation of his Throne. God's Seat of Judgement, is always founded in righteousness. So Daniel 9 12. And he hath confirmed his words which he spoke against us, and against our Judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done, as hath been done upon Jerusalem. Ver. 14. The Lord our God is righteous in all his works which he doth; for we obeyed not his voice. God is only righteous, he is perfectly righteous, he is exemplarily righteous, he is everlastingly righteous, he is infinitely righteous, and no unrighteousness dwells in him. There are four things that God can't do: Psal. 92. 15. Job 36. 23. 1. He can't lie. 2. He can't die. 3. He can't deny himself: Nor 4. He can't look upon iniquity, and not loathe it: he can't behold iniquity and approve of it, or delight in it. God has a Sovereignty over all your persons and concernments in this world; and therefore he may do with you, and all that is yours as he pleaseth: upon this account you ought to say, The Lord is righteous, though he hath laid your habitations desolate, and burnt up your houses before your eyes. It's true, God has dealt severely with London; but he might have dealt more severely with it: he might have burnt up Lam. 3. 22. every house; and he might have consumed every inhabitant in London's flames. He might have made good that sad word upon them, They shall go from one fire, and another fire shall Ezek. 15. 7. devour them. The Citizens' of London may say with good Ezra, God hath punished us less than our iniquities deserve: and therefore it highly concerns them to say, The Lord is righteous. All that God doth is good: you know what H●zekiah said, 2 Kings 20. 19 Good is the word of the Lord. This was a hard word, a sad word, that all his treasure should be carried unto Babylon, and his Sons also, and made Servants there: and yet he saith, Good is the word of the Lord. What ever God doth is good. God in that he is good, (saith One) Lu●her in Psalm 120. can give nothing, do nothing, but that which is good; others do frequently, he cannot possibly. Upon this account also it concerns us to say, The Lord is righteous, though our See more of this in my Mute Chr●stia●. City be laid desolate. 'Tis better to be under a fiery Rod, than to be wallowing in the mire of sin. 'Tis better that London should be laid desolate, than that God should say, England farewell. That's a Christian worth Gold, who can seriously, hearty and habitually say, The Lord is righteous, though all our pleasant things are laid desolate. I would say, the Lord is righteous; but by this fiery dispensation Object. I am turned out of house and home. Now in answer to this Objection, give me leave to inquire, Answ. First, Whether your house was dedicated to the Lord by fasting and prayer, or not? If it were only dedicated to the Deut. 20. 5. service of sin, Satan, or the world, no wonder if the Lord has turned it into a heap. But, Secondly, Give me leave to inquire, Whether you had set up Christ, and holiness, and holy orders in your house or no? See Psal. 101. Did you in good earnest resolve with Joshua, That you and your house would serve the Lord, Josh. 24. 15. If not, no wonder, if the Lord has laid your habitations desolate. But, Thirdly, Give me leave to inquire, Whether you did labour and endeavour to the utmost of what you were able, that Christ might have a Church in your house or no? Col. 4. 15. Salute the Brethren, which are in L●odicea, and Nymphas, and the Church which is in his house: that is, saith Dr. Hammond, which meets together in his house. 1 Cor. 16. 19 The Churches of Asia salute you. Aquila and Priscilla See Dr. Hammo●d on this Scripture. V●d. B●sh. Dav Cotto●. Beza. Scult●●us, Ambros. etc. salute you much in the Lord, with the Church that is in their house. Philemon v. 2. And to our beloved Apphia, and Archippus our fellow Soldier, and to the Church in thy house. philemon's house was a public meetinghouse, where the faithful had their Assemblies; and so continued for many years after, as Theodoret and others witnesseth. Some understand this last Scripture, of the Church which kept their Assemblies in philemon's house. Others understand it of his household, which was as a little Church in his house. Rom. 16. 5. Likewise greet the Church that is in their house. chrysostom by the Church in their house, understands their Christian Family; who saith he, were so godly, as to make their whole house the Church. Origen interpreteth it, of the faithful and ready Ministry of these servants of the Lord, in entertaining of the Saints in their house. 3. Theophylact thinketh it to be called the Church in their house, because the faithful were entertained there. 4. But beside this, it seemeth that their house was a place for the Saints to Assemble in: there the Congregation used to come together. Martyr. 5. The last thing in their praise, was that they had a Church in their house: either, for that their family, for their godly order observed in it, seemed to be a Church, or else for the faithful gathered together in their house, to celebrate their Assemblies; for they might not have in most places the free use of their Christian Religion, through the malice of the Jews on the one hand, and the rage of the Gentiles on the other hand. Consult Acts 13. and 14. Wilson. In this great City of Rome there were divers Assemblies of Believers, which were held in some private men's houses, where they might meet safest; the state then, and some hundred years after, not permitting them any public Temples or Auditories to meet in: as our English Annotators observe upon the place. In each particular family last cited, there was a Church of Christ. Now have you burned Citizens, made it your business, to erect a Church of Christ in your particular families; if so, well it is with you, though you have lost all. If not, don't wonder that God has laid your houses desolate. Adam had a Church in his house: so had Abraham, and Jacob, and Joshuah, and David, and Cornelius; well governed Families, may in some sense be well reputed Churches. The house of George Prince of Anhalt, for the good orders therein observed, is said to have been, Eccl●sia, Academia, Curia. Ah London, London, it may be, there might have been more houses standing within thy Walls, than now there is, if every particular house had been as a particular Church to Christ. As for such houses where there were no exercises of Religion; as for such houses where idleness, cheating, lying, cursing, swearing, slandering, gaming, drunkenness, uncleanness and riotousness were rampant; They were rather the Devil's Chapel, than Christ's Church; and therefore it was just with God to lay such habitations desolate. But, Fourthly, Give me leave to inquire, whether you were friends or enemies to God's house. Now God's house is his 2 Tim. 2. 20. Num. 12. 7. Josh. 1. 2. Church; and his Church is his house: Heb. 3. 5, 6. And Moses verily was faithful in all his house, as a servant: But Christ as a Son, over his own house; whose house are we. 1 Pet. 2. 5. Ye also as lively stones are built up a spiritual house, an holy Priesthood, to offer up spiritual Sacrifices acceptable to God by Jesus Christ. So 1 Tim. 3. 15. That thou mayst know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth. Prov. 9 1. Wisdom hath builded her house, she hath hewn out her seven pillars. Wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chakmoth, the Hebrew word is Plural, wisdoms: Wisdoms hath built her a house. By Wisdoms, some understand the Trinity of persons, but most Col. 2. 3. conclude, that by wisdoms is meant our Lord Jesus Christ, in whom are hid all the treasures of wisdom and knowledge. The word is Plural for honour sake. As Princes writ, we command: the Lord Jesus Christ is said to be Wisdoms in the Plural number, to note, that he is the sovereign and supreme wisdom, and that he is instead of all wisdoms, and comprehends all wisdoms in himself: all the world being ●ools in comparison of him. Wisdoms hath built her a house. 1. Some take this house to be the Humane nature of Christ; but that was not then built. 2. Others understand it of the work of Grace in man's soul: but this Gal. 5. 22, 23. the Spirit commonly works in this house, by the Ministry of the word. 3. Others by this house, understand Heaven, that upper house, that house of State, in which Christ saith there are many Mansions; but this can't, because the house in the Text, is such a house, to which Wisdom doth immediately invite, and call all her guests. But 4. and lastly, Others by house, understand the Church of Christ on earth, for the Church Militant, is a house built up of many lively stones: 1 Pet. 2. 5. and with these I close. Now by these Scriptures, it is very plain, that God's house is his Church, and his Church his house. Now if you were enemies to God's house, if you hated his house, and designed and endeavoured to pull down his house; no wonder that the Lord has laid your Mat. 23. 37, 38. Zech. 12. 2, 3, 6, 9 houses desolate. Such who cry out concerning his house, raze it, raze it, even to the foundation thereof, Psal. 137. 7. may one day want a house to live in. It is observable, that in private houses, Christ his Apostles and particular Churches, and Primitive Christians frequently used to meet (when the times were dangerous, (Joh. 20. 19 Then the same day at evening, being the first day of the week, Luke 24. 33. when the doors were shut, where the Disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them; Peace be unto you. Verse 26. And after eight days, again his Disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. This was the usual manner of salutation among the Jews, whereby they w●sh●d one another all happiness and prosperity. The doors of the room where they were together were shut, for the more secrecy and security, to avoid danger from the Jews, saith D● Hammond on the words, Acts 1. 13, 14. And when they were come in, they went See the Dutch Annotations. up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the Son of Alpheus, and Simon Z●lotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary th● Mother of Jesus, and with his brethren, Acts 20. 7. And upon the first day of the week, when the Disciples came together t● break bread, Paul preached unto them, ready to departed on th● morrow, and continued his speech until midnight. Verse 8. And See the Dutch Annotations and Diodation on Acts 20. 7, 8, 9, 10, 11, 12. here were many lights (Gr. many Lamps) in the upper chamber whither they were gathered together. Verse 9 And there sat in a window a certain young man named Eutychus being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. Verse 10. And Paul went down and fell on him, and embracing him said, trouble not yourselves, for his life is in him. Verse 11. When he therefore was come up again, and had broken bread, and eaten, and talked along while, even till break of day; so he departed, Verse 12. And they brought the young man alive, and were not a little comforted. Acts 5. 42. And daily in the Temple, and in every house, they ceased not to teach and preach Jesus Christ, Acts 12. 12. And when he had considered the See Dr. Hammond on the words, & the English Annotations. things, he came to the house of Mary the Mother of John, whose surname was Mark, where many were gathered together praying. (or where many thronged to pray, as it runs in the Original) Acts 20. 20. And how I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house. Acts 28. 30, 31. And Paul Vide Dr. Hammond of Acts 28. 30, 31. dwelled two whole years in his own hired house, and received all that came in unto him: Preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Luke 10. 38, 39 Now it came to pass, as they went, that he entered into a certain Village, and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus feet, and heard his word. Beloved by these Scriptures, ●is most evident and clear, that our Lord Jesus Christ, and his Disciples and Apostles, and those Christians that lived in their times, did frequently meet in private houses, and there performed acts of public Worship, viz. such as preaching, hearing, praying, breaking of bread, etc. How the primitive Christians in those hot times of persecution, met in the nights, and in woods, and houses, and obscure places, they best understand, who have r●ad the writings of Tertullian, Cyprian, chrysostom, Theodoret, Austin, Eusebius, Justin Martyr, Pliny, etc. But this to some being an unpleasing Theme, I shall not enlarge myself upon it. Only remember this, that there was never yet any Town, City, o● Country, Kingdom, or Commonwealth, that did ever far the worse for an holy praying people. Frequent and fervent prayer, be it in public or in private, in a Synagogue or in an upper Room, never did, Jam. 5. 17, 18. nor never will bring misery or mischief upon those places, where such exercises are kept up. Such Conventicles of good fellowship (as some call them) where there is nothing but swearing and cursing and carousing and gaming, and all manner of filthiness and profaneness, are the only Conventicles that bring desolating Judgements upon Princes, People and Nations, as is most evident throughout the Scriptures. Take two texts for all: 1 Sam. 12. 25. But if ye shall still do wickedly, ye shall be consumed, both ye and your Kings. When Several hundred Scriptures might be produced, to make good the Assertion. Remember what one Achan did, and what one Manasseh did, 2 Kings 21. 11, 12. Eccles. 9 18. One sinner destroyeth much good. O then what a world of good, will a Rabble of sinners destroy! Princes and people continue to do wickedly together, than they shall be consumed together. Zeph. 1. 12. I will search Jerusalem with candles, and punish the men that are settled on their lees; that say in their heart, the Lord will not do good, neither will he do evil. Verse 13. Therefore their goods shall become a booty, and their houses a desolation. Verse 17. And I will bring distress upon men, that they shall walk like blind men, because they sinned against the Lord; and their blood shall be poured out as dust, and their flesh as the dung. Verse 18 Neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath; but the whole Land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the Land. Now if any of you whose houses are laid desolate, have had your spirits embittered and engaged against the poor people of God, for practising as Christ and his Apostles did; Then lay your hands upon your mouths, and say, the Lord is righteous, though he has turned us out of house and home, and laid all our pleasant things desolate. Certainly all that legal and ceremonial holiness of places which we read of in the Old Testament did quite vanish and expire with the Types, when Christ who is the substance (at which all those shadows pointed) came into the world. I have neither faith to believe nor any reason to see, that there is in any separated or consecrated places for Divine Worship, any such legal or ceremonial kind of holiness, which renders Duties performed there, more acceptable M●r●. ●n Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag●. unto God, than if performed by the same persons and in the like manne● in any other places. Doubtless Christ by his coming in the flesh, hath removed all distinction of places through legal holiness: this is clear by the Speech of our Saviour to the Samaritan woman, concerning the abolishing of all distinction of places for Worship through a ceremonial holiness, John 4. 21. Jesus saith unto her, woman believe me, the hour cometh when ye shall neither in this Mountain, nor yet at Jerusalem worship the Father. The public Worship of God was now to be restrained to no place, as formerly it was to the Temple at Jerusalem. That is to no place for its ceremonial holiness, which may render the parts of Divine Worship more acceptable to God, than if performed elsewhere. Because those Types which sanctified the places formerly, were now to be taken away, when Christ the substance was come. And the body of the Ceremonial Worship, being now to expire, and the partition wall taken down, that the Gentiles might be admitted to worship God in spirit and in truth. It could not possibly be, for these Reasons, That the true Worship of God should be tied and fixed to any one such Temple as was at Jerusalem any more. The Temple at Jerusalem was a mean of God's Worship, and part of their Ceremonial Service, and a Type of Christ; but our Temples (saith my Author) are not a part Wee●nes 1. Vol. Chr●st●an Synagogue. p. 110. of the Worship of God, nor Types of the body of Christ. Neither are we bound when we pray, to set our faces towards them. They are called places of prayer only; because the Saints me●t there: and if the Saint's meeting were not in them, they were but like other common places. The Temple of Jerusalem sanctified the meetings of the Saints; but the meeting of the Saints, sanctifies our Temples. Herod's Temple at Jerusalem was so set on fire by Titus his Soldiers, that it could not be quenched by the industry of man; and at the same time Apol●o's Temple at Delphi was utterly overthrown by Earthquakes, and Thunderbolts, and neither of them could ever since be repaired. The concurrence of which two Miracles (saith mine Author) evidently showeth, Godw. A●tiq. H●b. that the time was then come, when God would put an end both to Jewish Ceremonies, and Heathenish Idolatry; that the Kingdom of his Son might be the better established. The time of Christ's death and passion was the very time that God in his eternal counsel, had set for the abrogation of the Ceremonial Law, and all ceremonial holiness of places. As soon as ever Christ had said, It is finished, and had given up John 19 30. ●he ghost, immediately the Veil of the Temple was rend from the top to the bottom: and from that very hour there Matth. 27. 51. was no more holiness in the Temple, than in any other place. By the death of Christ all religious differences of places is taken away: So that no one place is holier than another. Before the coming of Christ, the whole Land of Canaan (because it was a Type of the Church of Chr●st, and of the Kingdom of Heaven) was esteemed by God's people, a better and holier place, than any other in the world. And upon that ground among others, Jacob and Joseph were so Gen. 47. 29, 31. Chap. 49. 29. desirous to be buried there. And in the Land of Canaan, some places are said to have been more holy than others, viz. Such as wherein God did manifest himself in a special and sensible manner. So the place where Christ appeared to Moses in the fiery Bush, is called Holy Ground: and so was that wherein he appeared to Joshua. And the Mount Exod. 3 5. Josh. 5. 15. 1 Pet. 1. 18. whereon Christ was transfigured, is called by Peter the Holy Mount. But these places were no longer accounted holy, than during the time of this special presence of the Lord in them. So Jerusalem was called the Holy City: yea, at the very moment Matth. 4. 5. Chap. 27. 53. of Christ's death, it is called the Holy City; because it was a City set apart by God for a holy use, a City where he was daily worshipped; a City that he had chosen to put his name upon. Though Jerusalem was a very wicked City, yea the wickedest City in all the world (counting the means they enjoyed) yet 'tis called the Holy City: and so doubtless in respect of separation and dedication, it was h●lier than any other City or place in the world besides. So the Temple in Jerusalem is nine times called the Holy Temple; Psal. 5. 7. 11. 4. 65. 4. 79. 1. 138 2. Jonah 2. 4, 7. Mich. 1. 2. Hab. 2. 20. because it was a more holy place, than any other place in Jerusalem. Now mark, though all the parts of the Temple were holy; yet some places in it were holier than other some. This may be made evident three ways. First, There was a place where the people stood separated from the Priests, Luke 1. 10. And this was so holy a place, that Christ would not suffer any to carry any vessel through it. Ma●k 16. 11. And Secondly, There was a place where the Priests executed their Ministry, which was holier than that that the people stood in, and is therefore called the Holy Place, Leu. 16. 30. And Thirdly, There was a place which the High Priest might only enter into, and that but once a year, an● that is called the Holy of Holies, the holiest place of all, Heb. 9 3. But now since the death of Christ, there is no place in the world, that is holier than other. The prayer of faith is as powerful and as prevalent with God in one place, as in another Paul describes the faithful to be such, as call upon 1 Cor. 1. 2. 1 Tim. 2. 8. Matth. 18. 20. God in every place. And I will saith he, that men pray every where. And where two or three (saith Christ) are gathered together in my name, there am I in the midst of them. That every place should be free for the people of God to worship the Lord in, was foretold by the Prophets, as a singular priv●l●dge, that should come to the Church in the days of the Gospel, Zeph. 2. 11, And men shall worship him, every one from his place; even all the Isles of the Heathen. That is, all Count●●ys▪ though not encompassed with the Sea; for the Jews ●a●l●d ●ll L●●ds Islands, whither they could not come, but by Wa●●r. M●n should worship, not only at Jerusalem, as o●●●, but in all places: They should lift up pure hands and hearts, without wrath or doubting, both in Church and 1 Tim. 2. 8. Chamber: any place whatsoever shall be a sufficient Oratory, so that God be worshipped in Spirit, and in truth, Mal. 1. 11. For from the rising of the Sun, even to the going down of the same, my name shall be great among the Gentiles, and in every place (not in Judaea only) incense shall be offered unto my name, (Here th● Prophet frames his words to the capacity of the people, and by the Altar and Sacrifices, he meaneth the spiritual service of God, which should be under the Gospel, when an end shall be put to all these Legal Ceremonies by Christ's only Sacrifice) and a pure offering: for my name shall be great among the Heathen, saith the Lord of Hosts. The poor bl●nd besotted Jews thought, that God was so ty●d to them; that if they did not worship him at Jerusalem, he would have no service nor worship in the world. But God t●lls them, that they were under a very high mistake, for he would take care of his own name and glory For from the rising of the Sun, even to the going down of the same, my name shall be great (that is, the knowledge of it, and of the right worship of it) among the Gentiles (this is an excellent Prophecy of the cutting off the Gentiles) and in every place incense shall be offered unto my name. My Worship, saith God, shall not be confined to Judae●, or Jerusalem, See Isa. 66. 19, 20. Chap. 60. 8. and Chap. 19 19 or the Temple, but in every place I will have a people that shall worship me, and that shall be still offering of prayers and praises, and thanksgivings to me. Christ by his death hath taken away all difference of places: And indeed it was but necessary, that when the body was come, the shadow should cease. Yea, since Christ's death, all difference of persons is taken away: For in every Nation under heaven, such Act. 10. 34, 35. Gal. 3. 28. as fear God and work righteousness, are accepted of him. There is neither Jew nor Greek, there is neither bend nor free: there is neither male nor female, for ye are all one in Christ Jesus. And therefore all difference of places must needs also be taken away, for this difference of places was as a partition wall between the Jews and the Gentiles. Now mark, since the Ephes. 2. 14, 15. destruction of the Temple and City of Jerusalem, the Lord hath not sanctified, any other place in the world, or consecrated it to a more holy use than the rest, and it is only God's institution and word, that can make any thing, or any 1 Tim. 4 4 5. place holy. Nothing can make any place or any thing else holy, but the Ordinance and institution of God. It is Judaisme, it is a denying of Christ to be come in the flesh, to hold or affirm, that one place is holier than another. I know the Papists put more holiness in some places than th●y do in others: for they hold that it is more advantageous 〈◊〉 the dead, to be buried in the Churchyard, than out of it. And in the Church, more than in the Churchyard; and in Chancel, more than in the Church; and near the high Al●ar, more than in any other place of the Chancel: and all out of a superstitious conceit, that these places are consecrated and hallowed, that they are holier than other places are. But Christians that live under a bright shining Gospel understand the folly and vanity of these men's spirits, principles and practices. Such as are wise in heart, know that since Christ by his death hath taken away all religious difference of places: England is as holy as Canaan, and London as Jerusalem, and our houses as the Temple. Ne. 12 27, 28. Psal. 30. Title, A Psalm a●d So●g at the Dedication of the hous● of David. While the Ark brought the Plague, every one was glad to be rid of it; but when it brought a blessing to Obed-Edom, they looked upon it as worthy of entertainment. Many will own a blessing▪ Ark a prosperous truth: but he is an Ob●d-Edom indeed, that will own a persecuted, tossed, banished Ark. Under the Law they were wont to dedicate their houses, and consecrate them to God, before they dwelled in them: Deut. 20. 5. And the Officers shall speak unto the people, saying, what man is there that hath built a new house, and hath not dedicated it? (by Prayers, Hymns, and other holy solemnities) let him go and return to his house, lest he die in the battle, and another man dedicate it. Now though this were done in those times, with sundry ceremonies which are now abolished; yet the equity of the duty still remains. And doubtless the best way for a man to bring down a blessing upon himself and his house, is to dedicate himself and his house to God, 2 Sam. 6. 11. And the Ark of the Lord continued in the house of Obed-Edom the Hittite three months: and the Lord blessed Obed-Edom and all his household. Vers● 12. And it was told King David, saying, the Lord hath hlessed the h●use of Obed-edom, and all that pertaineth to him, because of the Ark of God. In this Scripture you see, that when men do any thing, to the advancement of Religion, or to the furtherance of God's Worship and Service; he takes it kindly at their hands. The meanest service that is done to Christ or his Church, hath a Patent of eternity. Again, in this Scripture you may run and read a real retribution and remuneration. God does not put off Obed-Edom with a fine Feather, or with empty favours, or Court compliments, but he really blesses him and all his household. Obed-Edom had been at some cost and charge, in giving entertainment to God's Ark; but God defrays all the charges, and pays him abundantly for his kind entertainment, with interest upon interest. No man ever gave the Gospel a night's lodging, that hath been a loser by it. God will pay all such with use and principal, who do any thing to the furtherance of his worship and service. Hiram shall have Corn and Oil, for affording materials to the building of the Temple. Cyrus shall prosper and be victorious, for breaking off the yokes that were about his people's necks, and restoring of them to their Christian liberty. Egypt fared the better, for entertaining the Patriarches; God stored that Country with great plenty and variety of outward blessings; because his Church was to sojourn there. God blessed Obed-edoms' person and possession and family for the Arks sake: the blessings that was upon Obed-Edom, was like the precious Ointment that was shed upon Aaron's head, and that ran down to the lowest skirts of his garments. Every servant in Obed-edoms' family, tasted of God's noble bounty; and fared the better, for the Arks sake. Let men and Devils do their worst, God will certainly bless their dwellings, who give entertainment Among all th● Lacedæmonians you could not have seen one drunken man among them, unless it was their slaves. The Mahometans forbidden any of their Sect to drink Wine, under pain of death. Their Mussulmans and Dar●isels affirming, that there lurks a Devil under every Grape. to his Ark, to his people that desire to worship him in spirit and in truth. O Sirs, this is, and this must be for a lamentation, that there are so many Alehouses, and Gaming houses, and Whore▪ houses, that are usually stuffed with vain persons, yea, with the very worst of the worst of men, both on the Lords Day, and on other days. Certainly these houses are the very Suburbs and Seminaries of Hell. Vbi fuisti? Where hast thou been? apud inferos, in Hell, said Erasmus merrily: comparing Tiplinghouses to Hell. Doubtless they are the Nurseries of all sin, and the Synagogue of Devils incarnate. In the abovementioned houses, how notoriously is the name of God blasphemed, and how shamefully are the precious fruits of the earth abused? and how many hundred families are there impoverished? and how many thousand children and servants are there empoisoned? and how is all manner of wickedness and lewdness there encouraged and increased? But when, O when shall the Sword of the Magistrate be turned against these Conventicles of Hell. Certainly the horrid wickednesses that are daily committed in such houses, if not prevented (by a faithful, zealous, and constant execution of the Laws in force) will arm divin● vengeance against the Land. Magistrates should not bear the Sword of Justice in vain: For they are Minister's of God to revenge and execute wrath upon them that do evil. By their office they are bound to be a terror to evil doers, and encouragers of them that do well; and O that all in Power and Authority, would for ever resolve against being Satan's Drudges. Rev. 2. 10. Fear none of these things which thou The Devil in Diocl●sia●, say some: the Devil in Trajan, say others. For he reigned next after this Book was written, and was very cruel against the Christians, delivering them over to prisons and death, and all to drive them through fear from the profession of Christ. shalt suffer: behold, the Devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. The Devil by his Imps and instruments, whom he acts and agitates, the Devil by engaging the Civil and the Military power of the world against the people of God, should so far prevail, as to clap them up in prison. The Prison in this Text, notes (by a Synecdoche) the adjuncts and consequences; as namely, torments, punishments, and all sorts of Martyrdom. This one punishment, imprisonment (saith Brightman) doth contain prescribings, confiscation of goods, banishments, slaughters, fires, rackings, or whatsoever exquisite torment beside, as the story teacheth. The Heathen Emperors, with those wicked Governors, Officers and Soldiers that were under them, were the great instruments in Satan's hand, to practise the greatest cruelties upon the Saints in those days. Some they cast into Prisons; some they banished; multitudes they slew with the Sword: some of the precious servants of Christ, they beat with stripes to death, others they branded in their foreheads: Others were tortured and racked. Yea, and many holy women in that day had their breasts cut off: and others of them had their breasts burnt with a hot Iron: and sometimes with Eggs roasted as hot as could be. These with many other torments the people of God were exercised with, as all know, that have read the lamentable stories of those sad times. But you may s●y, Why then is the imprisonment of the Saints Object. so ascribed to the Devil, as if it were immediately acted by him. Behold, the Devil shall cast some of you into prison. 1. To show what influence the Devil hath in the acting of wicked men, so that in effect their deed is his deed; they Answ. are so subs●rv●ent to him. 2. It is to show us, that the Author, Original and fountain from whence all the persecutions of the Saints do flow, is the Devil, who was a murder and a liar from the beginning. John 8. 44. 3. It is to aggrevate the horribleness of this sin of persecution, as being a main piece of the Devil's business, what ever the instruments are. 4. It is to comfort and encourage the people of God to pa●ience and constancy in all their sufferings for Christ, seeing that it is the Devil that is their grand enemy, and that makes (in his instruments) the highest opposition against them. A gracious man in the midst of all oppositions (as Chrysostoms' said of Peter) is as a man made all of fire walking in stubble, he overcom●● and consumes all oppositions; all difficulties are but whetstones to his fortitude. When Christians meet with great opposers and great oppositions, they should say as that noble Soldier Paedarelus (in Erasmus) did to him that told him of a numerous and mighty Army which was coming against him. (Tanto plus gloriae reforemus quoniam eo plures superabimus) The number of opposers makes the Christians conquest the more illustrious. It is very observable, that in Dioclesian's time, (under whom was the last and worst of the ten persecutions) When Christian Ruffia. Religion was more desperately opposed than ever, yet than it prospered and prevailed more than ever. So that Dioclesian himself observing, that the more he sought to blot out the name of Christ, the more legible it became: and the more he laboured to block up the way of Christ, the more passable As they said once of the Grecians in the Epigramm whom they thought invulnerable, We shoot at them, but they fail not down, we wound them, but don't kill them. See Exod. 1. 10, 11, 12, 13. Acts 8. & Acts 14. it became. And what ever of Christ he thought to root out, it rooted the deeper, and risen the higher: thereupon he resolved to engage no further, but retired to a private life. All the oppositions that the Devil and his instruments had raised against the Saints in all the ages of the world, hath not diminished, but increased their number. For the first three hundred years after Christ there was a most terrible perfecution. Historians tell us, that by seven and twenty several sorts of deaths they tormented the poor people of God. In these hot times of persecution, many millions of Christians were destroyed. And yet this was so far from diminishing of their number, that it increased their number: for the more they were oppressed and persecuted, the more they were increased. And therefore some have well observed, that though Julian used all means imaginable to suppress them, yet he could never do it. He shut up all their Schools, that they might not have learning; and yet never did learning more flourish than then. He devised all manner of cruel torments, to terrify the Christians, and to draw them from their holy faith: and yet he saw, that they increased and multiplied so fast, that he thought it his b●st course at last to give over his persecuting of the Saints, not out of love, but out of envy, because that through his persecution they increased. This was represented unto Daniel Dan. 2. 34, 35. in a vision, Dan. 2. The Kingdom of Christ is set forth there by a little stone cut out of the Mountain without hands (without art or industry; without Engines, and humane helps) The stone was a growing stone, and although in all the ages of the world, there have been many hammers at work to break this stone in pieces; yet they have not, nor shall not prevail, but the little stone shall grow more and more, till it becomes a great Mountain, and fills the whole earth. And let this suffice for Answer to the first Objection. I would justify the Lord, I would say he is righteous, though Object. 2 my house ●e burnt up: but I have lost my goods, I have lost my estate; yea, I have lost my all as to this world: and how then can I s●y the Lord is righteous? how can I justify that God, which has (even) stripped me as naked, as the day wherein I was born, etc. To this I answer. Answ. First, Didst thou gain thy estate by just, or unjust ways and means? If by unjust way●s and means, then be silent before the Lord. If ●y just ways and means, then know that the Lord will lay in that of himself, and of his Son, and of his Spirit, and of his Grace, and of Heaven's glory, that shall make up all thy losses to thee. But, Secondly, Did you improve your estates for the glory of God, and the good of others, or did you not? If not, why do you complain? If you did, the reward that shall attend you at the long run, may very well bear up your spirits under all your losses. Consult these Scriptures, 1 Cor. 1. 15. 2 Cor. 9 6. Eccles. 11. 1. Gal. 6. 7, 8. Isa. 32. 20. Isa. 55. 10. Prov. 11. 18. Rev. 22. 12. But, Thirdly, What Trade did you drive Christ-wards and Heaven-wards, and Holiness-wards? If you did drive either The Stars which have least circuit, are nearest the Pole, and men that are least perplexed with business, are commonly nearest to God. no Trade heaven-wards, or but a slender or inconstant Trade heaven-wards, and holiness-wards, never wonder that God by a fiery dispensation, has spoiled your Civil Trade. Doubtless there were many Citizens who did drive a close secret sinful Trade, who had their by▪ ways and back-doors; some to uncleanness, others to merry meetings, and others to secret Gaming. Now if thou wert one of them that didst drive a secret Trade of sin; never murmur because thy house is burnt, and thy Trade destroyed, but rather repent of thy secret Trade of sin; and wonder that thy body is not in the grave, and that thy soul is not a burning in everlasting flames. Many there were in London, who had so great a Trade, so full a Trade, so constant a Trade, that they had no time to mind the everlasting concernments of their precious souls, and the great things of Eternity. They had so much to There were many who sacrificed their precious ●●me ●●ther to 〈◊〉 the Minister of sleep, or to Bacc●us the G●d of Wine, or to 〈◊〉 ●he Goddess 〈◊〉 Beauty: 〈◊〉 i● all ●ere due to the B●d, the Tavern, and the ●rothel-house. Numb. 22. 32. 2 Pet 1. 10. do on Earth, that they had no time to look up to Heaven; as once the Dake of Alva told the King of Fra●ce. Sr. Thomas More saith, there is a Devil called negative, business, th●● carrieth more souls to Hell, than all the D●v●●s in Hell beside. Many Citizens had so many Irons in the fire, and were cumbered about with so many things, that the● wholly neglected the one thing necessary: and therefore it was but just with God, to visit them with a fiery Rod. Look, as much earth puts out the fire; so much worldly business puts out the fire of heavenly affections. Look, as the earth swallowed up Korah, Dathan, and Abiram; so much worldly business swallows up so much precious time, that many men have no leisure to secure their interest in Christ: to make their calling and election sure: to lay up treasure in Heaven; to provide for eternity: and if this have been any of your cases who are now burnt up, it highly concerns you to justify the Lord, and to say he is righteous, though he has burnt up your habitat●ons, and destroyed your Trade. 'Tis sad when a crowd of worldly business, shall crowd God and Christ, and Duty out of doo●s. Many Citizens did drive so great a Public Trade in their Shops, that their private Trade to Heaven was quite laid by. Such who were so busy about their Farm and their Merchandise, that they had See Luke 14. 16. 22. no leisure to attend their souls concernments, had their City set on fire about their ears, Matth. 22. 5. But they made light of it (that is, of all the free, rich and noble offers of Grace and mercy that God had made to them) and went their ways, one to his farm, another to his Merchandise, Ver. 7. But when the King heard thereof, he was wroth: and he sent forth his Armies (that is, the Romans) and destroyed those murderers, and burnt up their City. It is observable, that the Exod. 20. 9 Vid● Exod. 29. 38, 39 Numb. 28. 3. Deut. 6. 6, 7, 8. Jews who were commanded six days to labour, were also commanded to offer Morning and Evening Sacrifice daily. They had their Morning Sacrifice when they entered upon their work; and they had their Evening Sacrifice when they ended their work. Their particular callings did not steal away their hearts from their general callings. The Jews divided the day into three parts, the first add Tephilla, orationem, W●emse Mor. Law. p. 223. to prayer: the second ad Torah, legem, for the reading of the Law; the third ad Malacha, opus, for the works of their lawful callings. Although they were days appointed for work; yet they gave God his part, they gave God a share of them every day. God who is the Lord of all time, hath reserved to himself a part of our time every day. And therefore men's particular callings ought to give way to their general calling. But alas, before London was in flames, many men's (Oh that I could not say most men's) particular callings swallowed up their general calling. The noise is such in a Mill, as hinders all intercourse between man and man: So many of the burnt Citizens, had such a multitude of worldly businesses lying upon their hands, and that made such a noise, as that all intercourse between God and them was hindered. Seneca one of the most refined Heathens could say, I do not give, but only lend myself to my business. I am afraid this Heathen will one day rise in Judgement against those burnt Citizens, who have not lended themselves to their business, but wholly given up themselves to their business, as if they had no God to honour, no souls to save, no Hell to escape, nor no Heaven to make sure. But, Fourthly, Job lost all, and recovered all again: he lost a fair estate, and God doubles his estate to him. So David Compare the first and last Chapters of Job together. l●st all, and recovered all again. 1 Sam. 30. 18. And David recovered all that the Amalakites had carried away, and David rescued his two wives. Ver. 19 And there was nothing lacking to them, neither small nor great, neither Sons nor Daughters, neither spoil, nor any thing that they had taken to them. David recovered all. Here the end was better than the beginning; but the contrary befell the Amalekites, who a little before had framed Comedies out of poor Ziklags Tragoedies. In the beginning of the Chapter you may see, that David had lost all that ever he had in the world. All the spoil that he Verse 1, 2, 3, 4, 5. had taken from others, were gone, his Corn gone, his cattle gone, his Wives gone, and his City burnt with fire, and turned into a ruinous heap, so that he had not a house, a habitation in all the world to put his head in: he had nothing left him, but a poor, grieved, madded and enraged Army. The people sp●ke of stoning of him: but what Verse 6. was the event now? why David recovers all again. O Sirs, when a Christian is in greatest distress, when he hath Remember that of Zeno, who said, he never sailed better, than when he suffered shipwreck. lost all, when he is not worth one penny in all the world; yet than he hath a God to go to at last. David encouraged himself in the Lord his God. A Christians case is never so desperate, but he hat still a God to go to. When a Christian has lost all, the best way to recover all again, is to encourage himself in the Lord his God. God sometimes strip● his people of outward mercies, and then restores to them again those very mercies that he had stripped them off I have read a story of a poor man that God served faithfully, and yet was oppressed cruelly; having all his goods taken from him by an exacting Knight, whereupon in a melancholy humour, he persuaded himself, that God was dead, who had formerly been so faithful to him, and now (as he thought) had left him: It so fell out, that an old man met him, and desired him to deliver a Letter into the hands of his oppressor: upon the receipt and perusal of which, the Knight was so convinced, that immediately he confessed his fault, and restored the poor man his goods; which made the poor man say, Now I see, that God may seem to sleep, but can never die. If God has taken away all: yet remember, that God has a thousand thousand ways to make up all thy losses to thee, which thou knowest not of; therefore don't murmur, don't fret, don't faint, nor don't limit the Holy One of Israel. If thou madest no improvement of thy house, thy estate, thy Trade, then 'tis thy wisdom and thy work, rather to be displeased with thyself for thy non improvement of mercies, than to be discontented at that hand of Heaven, that hath deprived thee of thy mercies. Remember Oh ye burnt Citizens of London, that you are not the first that have lost your all. Besides the instances already cited, you must remember what they suffered in the tenth and eleventh Chapters of the Hebrews; and you must remember that in the Ten Persecutions many thousands of the people of God were stripped of their all: and so were very many also in the Marian days, who shrugs or complains of a common Lot? It was grace upon the Throne, that thou enjoyedst thy house, thy estate, thy Trade so long, and therefore it concerns thee to be rather thankful, that thy mercies were continued so long unto thee, than to murmur because thou art now stripped of all. But, Fifthly, When all is gone, yet mercy may be near, and thou not see it. When Hagars Bottle was empty, the Well Gen. 21. 19 of Water was near, though she saw it not. Mercies many times are never nearer to us, than when with Hagar we sit down and weep, because our bottle is empty, because our streams of mercy are dried up. The Well was there before, but she saw it not, till her eyes were opened. Though mercy be near, though it be even at the door, yet till the great God shall irradiate both the Organ and the object, we can neither see our mercies, nor suck the breasts of mercy. Christ the spring of mercy, the fountain of mercy, was near the Disciples, yea, he talked with the Disciples, and yet they Luke 24. 15. knew him not. Look, as dangers are nearest to wicked men when they see them not, when they fear them not: As Haman Esther 6. was nearest the Gallows, when he thought himself the only man that the King would honour. And so when Sis●ra dreamt of a Kingdom, Jael was near with her Hammer Judges 4. and her Nail, ready to fasten him to the ground. And so when Agag said, Surely the bitterness of death is past; Samuel 1 Sam. 15 32, 33. stood ready with his drawn Sword to cut him in pieces in Gilgal before the Lord. So when Pharaoh said, They are entangled Exod. 14. 3 Cham 15. 9 10. in the Land, the Wilderness hath shut them in; I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them, I will draw my Sword, my hand shall destroy them. But presently God blows with his Wind and the Sea covered them, and they sank as Led in the mighty Waters. Soon after Sennacherib had sent a Blasphemous Le●ter to King Hez●kiah, The Angel of the Lord went forth, and smote in the Camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold Isaiah 37. they were all dead corpse: and within five and fifty days after Sennacherib himself was butchered by his own Sons. No Tobit. 1. 21. sooner had the people, as profane Sycophants applauded Herod, and given him the honour due to God; but he was smitten by the Angel of the Lord, or eaten up of Worms, or with Vetmin: with Lice, as his Grandfather Herod had Act. 12. ●2, 23. been before him. Roff●nsis had a Cardinal's Hat sent him; but his head was cut off b●fore it came: the Axe was nearer his head, than his Hat. The Heathen Historian could not but observe, that as soon as Alexander the Great, h●d summoned a Parliament before him of the world, he was summoned himself by death, to appear before God in the other world. Now as you see by these instances, that dangers are nearest the wicked, when they see them not, when they fear them not; So mercies are very near to the people of God, when they see them not, when they expect them not. The Israelites found it so in Asa his time; and in Jebasaphats' time; Psal. 126. 2, 3. 2 Chron. 14. Chap. 20. Exod. 15. 2 Kings 19 Esther 6. 8. 1 Kings 17. 12, 13, 14, 15, 16. and in Pharaohs time, and in Hezekiahs' time; and in esther's time; and in the time of the Judges, as is evident throughout the Book of Judges. When there was but a handful of Meal in the Barrel, and a little Oil in the Cruze, supply was at hand. Her Barrel and Cruze had no bottom, who out of a little gave a little. In all the Ages of the world, God has made that word good, Isa. 41. 17. When the poor and needy seek water, and there is none; and their tongue saileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. Verse 18. I will open Rivers in high places, and Fountains in the midst of the Valleys: I will make the Wilderness a pool of water, and the dry land springs of water. chrysostom observes, That 'tis very delightful to the Mother to have her breasts drawn. Oh how much more than is it delightful to God, to have his breasts of mercy drawn! O Sirs, look as many times the Mother's breasts are drawn, and near the Child, though the Child sees them not: so God's breasts of mercy are many times drawn, and near his people, and yet they see them not. Geographers wri●e, that the City of Syracuse in Sicily, is so curiously situated, that the Sun is never out of sight. Certainly the mercies of God are never out of sight, though sometimes the people of God are so clouded and benighted, that they can't see their mercies, though they are near them; yea, though they stand before them. But, Sixthly, I answer, That God many times by taking away some outward mercies, comforts and contentments, does but make way for greater and better mercies to come in the room of those he has taken away. He took from David an Psa 71. 20, 21. Absalon, and gave him a Solomon: he took from him a scoffing Michal, and gave him a prudent Abagail. He took Gen. 24. 67. away from Isaac his Mother Sarah, and made up his loss by giving of him Rebeckah to wife. He took away much from Job, but laid twice as much in the room, of all the mercies that he had stripped him off. The Lord many times takes away small mercies, to make room for greater mercies; and many times takes away great mercies, to make room for greater mercies, yea, the greatest of mercies. But, Seventhly and lastly, Though thou hast lost all thy outward comforts in this world, yet if thou art a believer, there are ten choice Jewels, that thou shalt never, that thou canst never lose. 1. Thou shalt never totally or finally lose thy God: Hosea 2. 19, 20. 2. Thou shalt never lose thy interest in Christ. Whatever thy outward losses are, yet thy interest in Christ still holds good. Rom. 8. 33. ult. 3. Thou shalt never lose the Spirit of Grace, John 14. 16. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. 4. Thou shalt never lose the seed of Grace, the habits of Grace, 1 John 3. 9 Whosoever is born of God, doth not commit sin, (that is, doth not give himself over to a voluntary serving 1 Cor. 1. 8. Luke 22. 32. of sin: he does not make a Trade of sin: he sins not totally, finally, maliciously, habitually, studiously, resolutely, wilfully, delightfully, deadly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he does not make it his work to sin, he cannot follow his lusts, as a workman follows his Trade) for his seed remaineth in him. The seed of God, the seed of Grace is an abiding seed. 5. Thou shalt never lose the forgiveness of thy sins (though thou mayst lose the sense and assurance of thy forgiveness.) Jer. 31. 34. For I will forgive their iniquity, and remember their sin no more, Mich. 7. 19 6. Thou shalt never lose thy interest in the Covenant of Grace, Psal. 89. 30. 35. Jer. 31. 31. 38. Is●. 54. 10. Once in Covenant, and for ever in Covenant. 7. Thou shalt never lose thy union with Christ, John 15 1. 6. In John 17. Christ prayed, that we might be one, as he and his Father are one; not essentially, nor personally, but spiritually, so as no other creature is united to God. There can be no Divorce between Christ and the believing soul. Christ hates putting away. Sin may for a time seemingly separate Mal. 2. 16. between Christ and the believer; but it can never finally separate between Christ and the Believer. Look, as it is impossible for the Leaven that is in the Dough, to be separated from the Dough after it is once mixed; for it turneth Luther. the nature of the Dough into itself; so it is impossible for the Saints ever to be separated from Christ; for Christ is in the Saints, as nearly, and as really, as the Leaven is in the very Dough. Christ and believers are so incorporated, as if Christ and they were one lump. Our nature is now joined to God by the indissolvable tye of the Hypostatical Union in the second Person: and we in our persons, are joined to God, by the Mystical indissolvable bond of the Spirit, the third Person. Our union with the Lord is so near, and so glorious, that it makes us one Spirit with him. In this blessed union, the Saints are not only joined to the Graces and 1 Cor. 6. 17. benefits which flow from Christ, but to the Person of Christ, Rom. 8. 32. 1 Cor. 3. 21, 22, 23. to Christ himself, who is first given for us, and to us; and then with him, we receive all other spiritual blessings and savours. 8. Thou shalt never lose thy inward peace, either totally or finally. 'Tis true, by sin, and Satan, and the world, and divine withdrawings, thy peace may be somewhat interrupted, but it shall never be finally lost. The greatest storms Psalm 30. 5. Mal. 4. 2. Isa. 9 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalom: Under this Word, the Jews comprehend all Peace, Prosperity, and happy Success. in this life that beats upon a believer, will in time blow over, and the Sun of Righteousness, the Prince of Peace will shine as gloriously upon him as ever, John 14. 27. Peace I leave with you, (its bonum haereditamentum, a good inheritance) my peace I give unto you: not as the world giveth, give I unto you. My peace I give unto you; that is, that peace with God, and peace with conscience, that I have purchased with my blood, I give unto you. Men may wish me peace, but 'tis only Christ that can give me peace. The peace that Christ gives, is bottomed upon his blood; upon h●s imputed righteousness; upon his Intercession, and upon a Covenant of Peace; and therefore it must needs be a lasting peace, an abiding peace. When a Tyrant thus threatened a Christian, I will take away thy house: the Christian replied, Thou canst not take away my peace. When the Tyrant threatened to break up his School, the Christian answered, I shall still keep whole my peace. When the Tyrant threatened to confiscate all his goods, the Christian answered, yet there is no praemunire against my peace. When the Tyrant threatened to banish him out of his own Country, the Christian replied, yet I shall carry my peace with me. 9 Thou shalt never lose thy Title to Heaven, Luke 12. 32. Fear not little flock; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here are two Diminutives in the Original: the word translated Flock, signifieth a Little Flock; but that the exceeding littleness of it might appear, Christ adds another word: so that the words in the fountain run thus, Fear not little little flock. And indeed in all the Ages of the world, the flock of Christ have been but little in their own eyes, and little in the world's eyes, and little in their enemy's eyes, and but little in comparison of that world of Wolves that has still surrounded them) for it is your Father's good pleasure to give you the Kingdom. You need neither fear the loss of earthly things, or the want of earthly things; for you have a kind, a tender, a loving Father, whose pleasure 'tis, to give you the Kingdom, that is, the Heavenly Kingdom, that is prepared and referved for you. 10. and lastly, Thou shalt never lose thy Crown of Life, Rev. 2. 10. James 1. 12. 1 Pet. 5. 4. 1 Cor. 9 25. thy crown of Glory, thy incorruptible crown, thy crown of righteousness. 2 Tim. 4. 8. Henceforth is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto all them also that love his appearance. A Crown is the top of Royalty. Here it notes that everlasting glory that is l●id up for the Saints. Now this Crown is called a Crown of Righteousness; partly, because 'tis purchased by the righteousness of Christ; and partly, because he is righteous that hath promised it; and partly, because it is a just and righteous thing with God, to crown them with glory at last, who have for his honour been crowned with shame and reproach in this world; and partly, because they come to this Crown, in the use of righteous ways and means. And this Crown is said to be laid up, to note our sure and certain enjoyment of it, as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, does import. And let thus much suffice for Answer to this second Objection. I would justify the Lord, I would say he is righteous, though Object. 3 my house be burnt up, and I am turned out of all; but this troubles me, I have not an estate to do that good that formerly I have done. I was once full, but the Lord hath made me empty: I was once Naomi; i. e. beautiful: but now God has made me Ruth 1. 20, 21. Marah; i. e. bitter; the Lord hath testified against me, and the Almighty hath afflicted me, and consumed me on every hand. I have fed the poor, I have clothed the naked, I have received them that were in bonds: The blessing of him that was ready to perish Job 29. 13. came upon me; but now, I can do little or nothing for others; and this troubles me. I answer, Thy condition is no lower, than was the condition Answ. of Christ and his Apostles in this world. Silver and Gold have we none. Acts 3. 6. Salvian saith, that Christ is Mendicorum maximus, the greatest Beggar in the world, as one that shareth in all hi● Saints necessities. Both Christ and his followers when they were in this world, they were maintained by others. They had no Lands nor Lordships, but lived upon others costs. But of this before; therefore l●t this touch suffice here. But, Secondly, God many times in this life, repairs his people's charity with interest upon interest. Their scattering Matth. 19, 27, 28, 29, 30. 2 Cor. 9 6. to 14▪ Heb. 6. 10. is their increasing: their spending is their lending: their layings out, are but layings up for themselves, Prov. 11. 24. There is that scattereth, and yet increaseth. Verse 25. The liberal soul shall be made fat: and he that watereth, shall be watered also himself. It is fabled of Midas, that what ever he touched, he turned it into Gold. This is most true of Charity; what ever the hand of Charity toucheth, it turneth it into Matth. 10. 42. Gold (be it but a cup of cold water) nay into Heaven itself. I have read of one, who having given somewhat to a poor man, and considering with himself, whether he had not injured himself, by giving beyond his ability; presently corrected himself with those thoughts, that he had lent it to one, that would pay well again; and within an hour after, he had it restored above sevenfold, in a way which he never thought of. However God may carry it towards his people in this world, yet he will be sure to repay their charity in that other world. It is storied of one Evagrius (in Cedrenus) a rich man who lying upon his deathbed, and being importuned by Sinesius the Bishop, to give something to charitable uses, he yielded at last to give three hundred pounds; but first took Bond of the Bishop, that it should be paid him in another world (according to the promise of our Saviour with a hundred fold advantage) and the very next night after his departure, he appeared to the Bishop, delivering the Bond canceled, and fully discharged; thereby acknowledging, that what was promised was made good. It is probable, that the relation is fabulous. But this is certain, viz. That one days being in Heaven, will make us a sufficient recompense for whatsoever we have given, or do give, or shall give in this world. But, Thirdly, If the constant frame and disposition of your hearts be, to do as much good as ever you did, or more good than ever you did, than you may be confident, that the Lord accepts of your will for the deed, 2 Cor. 8. 12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. God prefers a willing mind, before a worthy work. God measures all his people, not by their works, but by their wills. When th● will is strongly inclined and biased to works of charity, so that a man would fain be a giving to the poor, and a supplying the wants and necessities of the needy; but can't fo● want of an estate; in this case God accepts of the will fo● the deed. David had a purpose and a will to build God a house, and God took it so kindly at his hands, that he dispatches 2 Chron 6. 8 an Ambassador to him, to tell him, how highly he resented his purpose and good will, to build him a house The Widow's will was in her two mites which she cast into God's Treasury; and therefore Christ sets a more honourable Mark ●2. 41, 42, 43. 44. value upon them, than he does upon all the vast sums that others cast in. Many Princes and Que●ns, Lords and Ladies are forgotten, when this poor Widow, who had a will to be nobly charitable, has her name written in letters of Gold, and her charity put upon record for all eternity. The King of Persia did lovingly accept of the poor man's handful of water, because his good will was in it, and put it into a Golden Vessel, and gave the poor man the Vessel of Gold. And do you think, that the King of Kings will be outdone by the King of Persia? Surely no. But, Fourthly, and lastly, As there are more ways to the Wood than one; so there are more ways of doing good to others than one, If thou canst not do so much good to others as formerly thou hast done, by thy Purse; yet thou ma●st do more good to others, than ever yet thou hast done, by thy Pen, thy Parts, thy Prayers, thy Gifts, thy Graces, thy examples Though thou art less serviceable to their bodies; yet if thou art more serviceable than ever to their souls. Thou hast no reason to complain: there is no love, no compassion, no pity, no charity, no mercy to that, which reaches immortal souls, and which will turn most to a man's account in the great day of our Lord Jesus. I would justify the Lord, I would say he is righteous, though Object. 3 my house be burnt up, and I am turned out of all; but God has punished the righteous with the wicked (if not more than the wicked) this fiery Rod has fallen heavier upon many Saints, than upon many sinners, etc. How then can I justify God? How then c●n I say, that the Lord is righteous? etc. In all the Ages of the world, God's dearest children have Answ. 1 been deep sharers with the wicked in all common calamities. Abraham and his Family were by Famine driven into Egypt Gen. 1. 12. Gen. 26. as well as others. And Isaac and his Family, were by Famine driven into the Philistines Country, as well as others. And Jacob and his Family, by Famine were driven into Egypt Gen. 42. 2 Sam. 21. 1. 1 Kings 18 2. Matth. 5. 4, 5. as well as others. And in David's time, there was a Famine for three years: And in Elijahs time there was a sore Famine in Samaria. The difference that God puts between his own and others, are not seen in the administration of these outward things. All things come alike to all: there is Eccles. 9 2. one event to the righteous and to the wicked, to the good and to the clean, and to the unclean; to him that sacrificeth, and Communia esse voluit, etc. commoda prophanis, etc. Incommoda suis. Tertul. to him that sacrificeth not: as is the good, so is the sinner, and he that sweareth, as he that feareth an Oath? The privileges of the Saints lie in temporals, but in spirituals and eternals; else Religion would not be a matter of faith, but sense: and men would serve God, not for himself, but for the gay and gallant things of this world. But, Secondly, There are as many Mysteries in Providences, as there are in Prophecies: and many Texts of Providence are as hard to understand, as many Texts of Scriptures are. God's way is in the Sea, his paths are in the great waters, and his footsteps are not known. His judgements are unsearchable, and Psalm 77. 19 Rom. 11. 33. Psalm 97. 2. Psalm 36. 6. his ways are past finding out. And yet when clouds and darkness are round about him; righteousness and judgement are the habitation of his Throne. When his Judgements are a great deep; yet than his righteousness is like the great Mountains. There are many Mysteries in nature, and many mysteries of State which we are ignorant of; and why then should we wonder, that there are many mysteries in Providence, that we do not understand. Let a man but seriously consider, how many p●ssible deaths lurk in his own bowels, and the innumerable Hosts of external dangers, which beleaguers him on every side; how many invisible Arrows fly about his ears continually; and yet how few have hit him, I have read of a Father and h●s Son, who being shipwrackt at Sea, the Son sailed to shore upon the back of his dead Father. What a strange mysterious Providence was this! Pl●●. Nat. H●st. lib. 2. cap. 51. and that none hitherto have mortally wounded him; and it will doubtless so far affect his heart, as to work him to conclude, that great, and many, and mysterious, are the Providences that daily attend upon him. Vives reports of a Jew, that having gone over a deep River on a narrow plank in a dark night, and coming the next day, to see what danger he had escaped, fell down dead with astonishment. Should God many times but open to us, the misteriousness of his Providences, they would be matter of matter of amazement and astonishment to us. I have read, that Marcia a Roman Princess being great with child, had the Babe in her killed with lightning, she herself escaping the danger. What a mysterious Providence was this? God's Providence towards his Servants, is as a wheel in the midst of a wheel; whose motion, Ezek. 1. 16. and work, and end in working, is not discerned by a common eye. The actings of Divine Providence are many times so dark, intricate and mysterious, that it will pose men of the most raised parts, and of the choicest experiences, and of the greatest Graces, to be able to discern the ways of God in them. There are many mysteries in the works of God, as well as in the word of God. But, Thirdly, Sometimes Gods own people sin with others, and therefore they smart with others. Thus Moses and Aaron sinned with others, and therefore they were shut out of Canaan, and their Carcases fell in the Wilderness as well as Numb. 20. others. Psal. 106. 35. They were mingled among the Heathen, and learned their works. Verse 40. Therefore was the wrath of the Lord kindled against his people, insomuch, that he abhorred his inheritance. Jer. 9 25, 26. Behold the days come, saith the Lord, that I will punish all them which are circumcised, with the uncircumcised. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the Wilderness: for all these Nations are uncircumcised, Vid. Rom. 2. 28, 29. and all the house of Israel are uncircumcised in the heart. Such as were outwardly, but not inwardly circumcised, should be sure to be punished in the day of God's wrath, with those who were neither inwardly nor outwardly circumcised. When the good and the bad join in common provocations, Ezek. 9 6. Rev. 18. 4. 1 Pet. 4 17. no wonder if they suffer in common desolations. Though gross impieties, like Pitch or Gunpowder enrages ●he fire: yet the sins, the infirmity of God's people, add to the flame. Not only Man●ss●s his bloodshed, but also good H●z●kiahs pride and vanity of spirit, boasting and glorying in his worldly riches, brought on the Babylonish Captivity 2 Chron 32. upon the J●ws. But, Four●hly, The people of God many times suffer in common calamities, as they are parts and members of that Politic 2. Sam. 24. 10. 10 18. body that is punished. The sins of a City, a Society, a Company, o● a Nation, may involve all the members in the same Judgement. Though Lot was not guilty of the sins of Gen. 14. 12 16. Common calamities make no discrimination between persons and persons, or houses and houses. All common Judgements work according to their commission, and according to their nature, without distinguishing the righteous from the wicked. Sodom; yet Lot was carried away in the Captivity of Sodom, as co-habiting with them. And so though many of the precious Servants of the Lord in London, were not guilty of those gross impieties, that their neighbours were guilty of; yet co-habiting either with them, or near them, they were burnt up and destroyed with them. Achans Family were not guilty of Achans Sacrilege, and yet Achans Family were destroyed for Achans Sacrilege. The burning of London was a National Judgement; and this National Judgement, was the product of National sins, as I have formerly proved. Now mark, though the people of God may be personally innocent, yet because they are members of a nocent body, they are liable to undergo the temporal smart of National Judgements. Doubtless a whole City may be laid desolate for the wickedness of one man, or of a few men, that dwelleth in it, Eccles. 9 18. One sinner destroyeth much good. But, Fifthly, When good men who can't be justly charged with public sins, do yet fall with wicked men by public judgements, you must remember, that God has several different ends, in inflicting one and the same Judgements, both upon the good and upon the bad. The metal and the dross go Zech. 13. 9 Eccl. 8. 12, 13. both into the fire together, but the dross is consumed, and the metal refined. The stalk and the ear of corn, fall upon the threshing floor, under one and the same flail; but the one is shattered in pieces, the other is preserved. From one and the same Olive, and from under one and the same Press, is crushed out both Oil and dregss, but the one is turned up for use, the other thrown out as unserviceable. The sam● Judgements that befall the wicked, may befall the righteous, but not upon the same account. The righteous are cast into the Furnance for trial; but the wicked for their ruin. The righteous are signally sanctified by fiery dispensations, Jer. 24. 1, 2, 3, 5. but the wicked are signally worsened by the same dispensations. The very self same Judgement that is as a Loadstone to draw the righteous towards Heaven, will be as a Millstone to sink the wicked down to Hell. The Pillar of fire that went before Israel, had a light side and a dark side; Exod. 14. 20. the light side was towards God's people, and the dark side was towards the Egyptians. Th● flames of London will prove such a Pillar both to the righteous and the wicked, That will certainly be made good upon the righteous and the wicked, whose habitations have been destroyed by London's flames: that the Greek Epigramm speaks of the Silver Axe the Ensign of Justice. That Sword that cuts the bad in Twain, The good doth wound and heal again. Those dreadful Judgements that have been the Axe of God's revenging Justice, to wound and break the wicked in pieces, shall be righteous men's cures, and their Golden restoratives. But, Sixthly and lastly, God sometimes wraps up his own people with the wicked in desolating Judgements; that he may before all the world wipe off that reproach, which Atheists and wicked men are apt to cast upon him, as if he were partial, as if he were a respecter of persons; and as if his ways Ezek. 18. 25. 29. Chap. 33. 20. were not just and equal. God to stop the mouth of iniquity, the mouth of blasphemy, hath made his own people as desolate as others by that fiery calamity that has passed upon them. Such men that have been eye witnesses of Gods impartial dealing with his own people in those days when London was in flames, must say, that God is neither partial nor fond. And let thus much suffice, by way of Answer to this Objection. The third Duty that lies upon those that have been burnt up, is for them in patience to possess their own souls, and Luke 21. 19 quietly to acquiesce in what the Lord has done. O Sirs, hold your peace, and bridle your passions, and quietly submit to the stroke of Divine Justice. When Aaron's Sons were devoured by fire, Aaron held his peace. And will not Leu. 10. 2, 3. The Hebrew word Damam, signifies sience, or stillness: it signifies a staying of the heart, a quieting of the mind. Aaron's mind was quiet and still: all his unruly affections and passions, were stilled and allayed. Oleaste: observes, that Joshuah in speaking to the Sun Sta●d still in Gibeon, useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used. Joshua 12. 10. So that this Phrase, Aa●on h●ld his peace, imports thus much, That Aa●o● stood still, or stayed from further vexing, or troubling, or disquieting of himself; though at first his heart was in a strange violent motion, yet he recovers himself, and stands still before the Lord. you hold your peace, now your houses are devoured by fire? What were your houses to Aaron's Sons? All the houses in ●he world, are not so near and dear to a man as his children are. In this story concerning Aaron and his Sons, there are many things remarkable. As, 1. That he had lost two of his Sons, yea, two of his eldest Sons together at a clap. 2. These two were the most honourable of the Sons of Aaron: as we may see, Exod. 24. 1. in that they only with their Father and the seventy Elders are appointed to come up to the Lord. 3. They were cut off by a sudden and unexpected death, when neither themselves nor their Father, thought their ruin had been so near. What misery to that of being suddenly surprised by a doleful death? 4. They were cut off by a way which might seem to testify Gods hot displeasure against them: for they were devoured by fire from God. They sinned by fire, and they perished by fire. Look, as fire came from the Lord before in mercy; so now fire is s●nt from the Lord in Judgement. Certainly the manner of their death, pointed out the sin for which they were smitten. Now what Father had not rather lose all his children at once, by an ordinary stroke of death, than to see one of them destroyed by God's immediate hand in such a terrible manner. 5. They were thus smitten by the Lord on the very first day of their entering upon that high honour of their Priestly Function; and when their hearts were doubtless full of joy, now to be suddenly thunderstruck in such a Sunshine day of mercy, as this seemed to be, must needs add weight to their calamity and misery. 6. They were cut off with such great severity for a very small offence, if reason may be permitted to sit as Judge in the case. They were made monuments of divine vengeance only for taking fire to burn the Incense, from one place, when they should have taken it from another. And this they did (say some) not purposely, but through mistake, and at such a time, when they had much work lying upon their hands, and were but newly entered upon their new employment. Now notwithstanding all this Aaron held his peace. It may be, at first, when he saw his Sons devoured by fire, his heart began to wrangle, and his passions began to work: but when he considered the righteousness of God on the one hand, and the glory that God would get to himself on the other hand; he presently checks himself, and lays his hand upon his mouth, and stands still and silent before the Lord. Though it be not easy in great afflictions with Aaron, to hold our peace; yet it is very advantageous: which the Heathens seemed to intimate, in placing the Image of Angeronia, with the mouth bound upon the Altar of Volupia, to show, that they do prudently and patiently bear, and conceal their troubles, sorrows and anxieties, they shall attain to comfort at last. What the Apostle saith of the distressed Hebrews, after the spoiling of their goods, Ye have need Heb. 10. 34, 36. of patience: the same I may say to you, who have lost your house●, your Shops, your Trades, your all: you have need yea, you have great need of patience. Though thy mercies are few, and thy miseries are many; though thy mercies are small, and thy miseries are great; yet look that thy spirit be quiet, and that thou dost sweetly acquiesce in the will of God. Now God hath laid his fiery Rod upon your Psalm 39 9 See my M●l● Ch●ist●a●, under the smarting rod, where the excellency of patience & the evil of impatience, is largely set forth. backs, it will be your greatest wisdom to lay your hands upon your mouths, and to say with David, I was dumb, I opened not my mouth, because thou didst it. To be patiented and silent under the sharpest Providences, and the sorest Judgements, is as much a Christians glory, as it is his duty. The patiented Christian feels the want of nothing. Patience will give contentment in the midst of want. No loss, no cros●, no affliction will fit heavy upon a patiented soul. Dionysius saith, that this benefit he had by the study of Philosophy, viz. That he bore with patience all those alterations and changes that he met with in his outward condition. Now shall Nature do more than Grace? Shall the study of Philosophy, do more than the study of Christ, Scripture, and a man's own heart? But, The fourth Duty that lies upon those who have been burned up, is to set up the Lord in a more eminent degree than ever, as the great object of their fear. Oh how should we fear and tremble before the great God, who is able to turn the most serviceable and useful creatures to us, to be the means of destroying of us, H●b. 12. 28. Let us have grace whereby we may serve God acceptably, with reverence and godly fear. Verse 29. For our God is a consuming fire. Here are two Arguments to work the Saints to set up God as the great object of their fear. The first is drawn from the terribleness of God's Majesty, He is a consuming fire. The second is drawn from the relation which is between God and his people, Our God. What a strange Title is this of the great God, that we meet with in this place? and yet this it one of the Titles of God, expressing his nature, and in which he glories, that he is called a consuming fire. Th●se words God is a consuming fire, are not to be taken properly, but metaphorically. Fire we know, is a very terrible and dreadful creature: and so may very well serve, to set forth to us the terribleness and dreadfulness of God. Now God is here said to be a consuming or devouring fire. The word in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is doubly compounded, and so the signification is augmented and increased, to note to us the exceeding terribleness of the fire that is here meant. When God would set forth himself to be most terrible and dreadful to the sons of men, he does it by this resemblance of fire, which of all things is most terrible and intolcrable, Deut. 4. 24. For the Lord thy God is a consuming fire; even a jealous God. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendered consuming, doth properly signify devouring or eating; it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to devour and eat; and by a Metaphor it signifieth to consume or destroy. God is a devouring fire, a eating fire, and sinners, and all they have, is but bread and meat for divine wrath to feed upon, Deut. 9 3. See Psal 50 3. Isa. 33. 14. Deut. 28. 58. Understand therefore this day, that the Lord thy God is he, which goeth before thee as a consuming fire: he shall destroy them, and he shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the Lord hath said unto thee. What more violent, what more irresistible, what more terrible, than fire? O how much therefore does it concern us, to set up that God, as the great object of our fear, who hath armed and commanded this dreadful creature the fire, to destroy us in many, or in most of our outward concernments as to this world! Jer. 10. 11. At his wrath the earth shall shall tremble, and the Nations shall not be able to abide his indignation. Job 13. 11. Shall not his Excellency make you afraid, and his dread fall upon you? Psal. 119. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgements. Hab. 3. 5. Before him went the Pestilence, and burning coals went forth at his feet. Verse 16. When I heard my belly trembled, my lips quivered at the voice: rottenness entered into my bones, and trembled in myself, that I might rest in the day of trouble. Ah London, London, it highly concerns thee to tremble and quiver, and stand in awe of that great and glorious God who hath sent so many thousands to their long homes by a sweeping Pestilence, and who hath by a dreadful fire turned thy ancient Monuments, and thy stately buildings into a ruinous heap. That Christian is more worth than the Gold of Ophir, who fears more the hand that hath laid on the fiery Rod, than the Rod itself. That prudent and faithful Counsel which the Proph●t Isaiah gives, should always lie warm upon every burnt Citizens heart, Is●. 8. 13. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread. But, The fifth Duty that lies upon those who have been burnt up, is to be con●ented with their present condition. When The Poets bring in the feigned Gods, each one con●●nt with his 〈◊〉 Office 〈◊〉 Estate: 〈…〉, Mi●e●va with Sciences, 〈◊〉 with E●●onence, 〈◊〉 with ●●ve, Ju●iter ●ith Heaven, and Pl●●o with Hell. a man's mind is brought down to his means, all is well. Contentation of mind under all the turns and changes of this life, makes a Believer Master, both of the little and great world of unruly desir●s within himself, and of temptations in the world without. Contentment ●n a man's present condition, will yield him a little Heaven in the midst of all the great Hells that he meets with in this world. Contentation is a hidden treasure, that the Believer will carry with him to the third Heaven; where an exceeding weight of glory and contentation, with full satisfaction to his desi●es, will be added to that little stock of contentment that he has obtained in this world. Contentation in every condition, is no other but the House of God, and the gate of Heaven (as Jacob once speaks of that gracious manifestation of God, Gen. 28) God dwells in a contented heart, and a contented heart dwells in God. Contentment is that Porch, wherein the Believer waits for an entrance into an house not made with hands, but one eternal in the Heaven. 2 Cor. 5. 1. O labour much with God, that your hearts may be brought fully under the power of these divine commands. 1 Tim. 6. 8. Having food and raiment, let us be therewith content. Heb. 13. 5. Let your conversation be without covetousness, (or without the love of Silver, as the Greek word signifies) and be content with such things as you h●ve. Cont●nsi praesentibus. So Beza and others, be content with things pre●ent. The believing Hebrews had been plundered ●f ●ll they had in this world (when the Apostle g●ve forth this Royal command▪ H●b. 10. 34.) and yet the Apostle requires them ●o be content. 'Tis as much the duty of a Christian, ●o be content when he has nothing, as when all the world smiles upon him. Christians are Soldiers, Strangers, Travellers, Pilgrims, and therefore it concerns them to make shift with little things, yea, with any thing in this world. The Israelites had no gay clothes, nor no new clothes in their wilderness condition; but God made their old clothes, to be all clothe● to them: and that was enough. Jacob did not indent with God for Junkets or Ornaments, but for food and raiment Gen. 28. 20. If God will give me bread to eat and raiment to put on, then shall the Lord be my God. Nature is content with a little, Grace with less: though nothing will satisfy those men's hearts, whose lusts are their Lords. We shall never want a penny in our Purses to bear our charges till we get to Heaven: and therefore let us be content with our present portion in this world. Phil. 4. 11, 12. I have learned in whatsoever estate I am therewith to be content. I know how to be abased: and I know how to abound: every where, and in all things I am instructed both to be full and to he hungry, both to abound and to suffer need. In these words you have first the vicissitude of Paul's outward condition: at one time he abounds, at another he is abased: at one time he is full, and at another time he suffers need. 2. You have the sweet and gracious composure of his spirit, and this is expressed in two singular acts. The first is his contentation of mind in all conditions. I have learned in whatsoever estate I am therewith to be content. The second is his prudent and pertinent comportment with his present condition; I know both how to be abased, and how to abound. 3. You have the way how he attained this contentation of mind in all condititions; I have learned (saith he) I am instructed: this lesson of contentment, he did not learn, at the feet of Dr. Gamaliel, but in the School of Jesus Christ. Contentment in every condition, is too high a lesson, for any effectually to teach, but Jesus Christ. O Sirs, in the grave it is all one, who hath had all, and who hath had none. What folly is it, to lay up goods for many years, when we cannot lay up one day for the enjoyment of our goods? Christ (who never miscalled any) calls him fool, who had much of the world under his hands, but nothing of God, or Heaven in his heart. Z●pirus the Persian was contented to sustain the cutting off his Nose, and Ears, and Lips, to further the enterprise of his Lord Darius against proud Babylon. So Christians should be contented to be any thing, to do any thing, or to suffer any thing, to further or promote the glory of God in this world. All this whole world is not proportionable to the precious soul. All the riches of the Indies cannot pacify conscience, nor secure eternity, nor prevent death, nor bring you off in the day of Judgement: and therefore be contented with a little. All the good things of this world, are but cold comforts: they cannot stretch to eternity: they will not go with us into another world; and therefore why should the want of such things, either trouble our thoughts, or break our hearts. The whole world is but a Paradis● for fools: 'tis a beautiful, but deceitful Harlot: 'tis a dreamt sweetness, and a very Ocean of Gall. There is nothing to be found in it, that has not mutability and uncertainty, vanity and vexation stamped upon it. And therefore he can't be happy, that enjoys it; nor he miserable, that wants it. And why then should not he be contented, that has but but a little of it? The greatest outward happiness, is but honeyed poison: and therefore don't shrug nor faint, because thou hast but little of the world. All thy crosses and losses shall be so tempered by a hand of Heaven, as that they shall become wholesome Medicines; they shall be steps to thy future glory; they are thy only Hell, thy Heaven is to come. And therefore be contented in the midst of all thy sorrows and sufferings. Remember that many times they who have most of the world in their hands, have 'Tis only an infinite good, and infinite God, that can fill and satisfy the soul of man. Plato could say, The mind is not satisfied nor quieted, ●ill it return thither from whence it came. lest of God, of Christ, of the Spirit, of Grace, of Heaven in their hearts. And remember that a man w●re better to have much of God with a little of the world, than to have much of the world, with a little of God. God alone is a thousand thousand felicities, and a world of happiness, the only life and light. Algerius the Martyr, being swallowed up in a sweet fruition of God, found more light in his Dungeon, than was without in all the world. O Sirs if upon casting up of your accounts for another world, you find that Heaven is your home, the world your footstool, the Angels your Attendants, your Creator, your Father, your Judge, your Brother, the Holy Spirit your comforter; if you find that God is ever with you, ever b●fore you, ev●r within you, ever round about you, and ever a making of provision, more or less for you, why should you not be contented with your present condition, with your present proportion, be it more, or be it less? But, The sixth Duty that lies upon those who have b●en burnt up, is to mourn, to lie low, to keep humble under this dreadful Judgement of fire, under this mighty hand of God. When Zicklag was burnt by the Amalekites, David and the people lifted up their voices and wept until they had no 1 Sam. 30. 1, 2, 3, 4. power to weep. They wept their utmost: they wept themselves even blind. They did not Stoically slight that fiery Rod, but prudently laid it to heart. Tears are call●d the blood of the soul. Now a shower of tears, a shower of blood they poured out to quench those flames that the Amalakites had kindled. When they saw their City laid desolate by fire, their sorrow was so great, that they were overburdened with the weight of it: And therefore they sought ease, in venting their sorrow in a shower of tears. And so when Nehemiah understood, that the wall of Jerusalem was Neh. 1. 3, 4. broken down, and the gates thereof were burnt with fire, he sat down and wept, and mourned certain daye●. Some Author's report, that the Jews to this day come yearly to Nazia●ze●. ad Hieron. etc. the place where Jerusalem, the City of their fathers stood (which was by Titus and Adrian destroyed by fire and sword) and upon the day of the destruction of it weep over it. Oh how well does it become all burnt Citizens to Deut. 8. 16. Leu. 26. 40, 41, 42. Luke 14. 11. Dan. 5. 22. Augustine saith that the first, second and third Virtue of a Christian, is humility. If I were asked (saith he) what is the readiest way to attain true happiness, I would answer, the first, the second, the third thing is, humility, humility, humility: As often as I was asked, I would say humility. Humility doth not only entitle to happiness, but to the highest degree of happiness, Matth. 18. 4. stand and weep over the ashes of London, and greatly to abase themselves under that mighty hand of God that has been lifted up against them, 1 Pet. 5. 6. Humble yourselves under the mighty band of God, that he may exalt you in due time. Ah London, London, how hath the mighty hand of t●e Lord been lifted up against the●? how hath he by flames of ●ire la●d all thy glory in the dust? The Lord by ●ire, Sword 〈◊〉 Pestilence, hath greatly humbled th●e: A●d O w●e● shall it once be, that ●●ou wilt b● humble under ●●e mighty hand of God 'Tis one t●i●g to be humbled by Judgements; 'tis another thing to be humb●e under Judgements There have been many Nat●o●s, Citi●s, a●● particular p●rso●s, who have been greatly humbled by amazing and a●●o●●s●ing Judgements; who y●t n●v●r had so much grace as to lie humble under thos● Judgements. Wh●n God's hand is lifted up very high, he expects that our hearts should fall very low. To be poor and proud, is to be doubly miserable. If men's spirits are high, when their estates are low; the next blow will be more dreadful. God has laid our habitations in dust and ashes, and he expects that we should even humble ourselves in dust and ashes. The only way to avoid Cannon▪ shot, is to fall down flat on the ground: The Application is easy. Humility exalteth: he that is most humble, shall be most honourable. Moses in his Wilderness-condition was the meekest man on earth, and God made him the most honourablest; calling him up unto himself in the Mount, and making of him the Leader of his people Israel. Gide●n was very little in his own eyes, The least in his Father's house in his own apprehension; and God exalted him, making him the deliverer of his Israel. He that is little in his own account, is always high in God's esteem. When one asked the Philosop, What God was a doing? he answered, That his whole work was to lift up the humble, and cast down the proud. Those brave creatures the Lion and the Eagle were not offered in Sacrifice unto God, but the poor Lamb and Dove was offered in Sacrifice: to note to us, that God regards not your brave high, lofty spirits, and that he is all for such that are of a Dovelike, and a Lamblike spirit. They say if dust be sprinkled upon the wings of Bees, their noises, humming, and rise will quickly cease. The Lord in the late fiery dispensation, has sprinkled dust and ashes upon us all. And Oh that our proud noises, hum and rise of heart might cease from before the Lord, who is risen out of his holy place. Ah London, London, thou hast been proud of thy Trade, and proud of thy Strength, and proud of thy Riches, and proud of thy stately Buildings and Edifices, b●t God has now laid all thy glory in dust and ashes. And therefore it highly concerns thee to humble thyself under the mighty hand of God. God has ab●sed the●, and therefore make it thy work to b● base in thine own eyes. W●en N●hemiah understood that the Chaldeans There is nothing more more evident ●n History, than this, viz. That those dreadful fires that have b●en ki●d●ed amongst the Christian, have been still kind●ed by Idolatrous hands. (who were a generation of Idolaters) had made Jerusalem desol●te by Fire, he greatly humbled himself under the mighty hand of God. He looked through all active causes to the efficient cause; and accordingly he abased himself before the L●rd: as you may see Neh. 1. 3, 4. And they said unto me, the remnant that are left of the Captivity there in the Province, are in great ●●fl●ction and reproach: the Wall of Jerus●lem also is broken down, and the Gates thereof are burnt with fire. And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted and prayed before the God of Heaven. When Nehemiah ●eard, that th● Wall of Jerusalem was broken down, and that the gates thereof were b●rnt with fire, his grief was so great, that he could not stand under it: and therefore he sits down and weeps. Who is there that is a man, that is an Englishman, that is a C●ri●●●an, that is a Protestant, that can behold the Ru●nes of Lond●n, and not (at least the frame of his Spirit) sit down and wee● ov●r those R●in●s? The way of ways ●o be truly, yea, ●ighly ●x●lted, is to be thoroughly humbled. The highest Heavens and the lowest hearts, do both alike please Isaiah 57 15. the most high God. God will certainly make it his work to ex●lt them, who make it their great work to abase themselves. Such who are low in their ow● eyes, and can be be content to be low in the eyes of others, such are most high and ●ono●rable in the eye of God, in the esteem and account ●f God. The lowly Christian is always the mo●● lovely Christian. Now God hath laid your City low, you● all low▪ he ex●ects, that your hearts should lie low unde● his mighty ha●d. All the world cannot long keep up thos● men, who don't labour to keep down their hearts under Judgements inflicted, or Judgements feared. Remember the sad Catastrophe of Herod the great, of Agrippa the great, of Pompey the great, and of Alexander the great. If your spirits remain great under great Judgements, 'tis an evident sign, that more reigning Judgements lie at your doors. But, T●e seventh D●ty that lies upon those who have been burnt up, is to bless a taking God, as well as a giving God: 'tis to encourage themselves in the Lord their God, though he has stripped them of all their worldly goods. Thus did Job when he had lost his all: The Lord gave, and the Lo●d hath Job 1. 21. taken away; blessed be the name of the Lord. One brings in holy Job standing by the ruined house, under whose Walls his ten Children lay dead and buried, and lifting up his D●e●ellius in his Gynnasiun Patient●ae. heart and hands towards Heaven, saying, Naked came I out of my Mother's womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away: Blessed be the name of the Lord. Ecce spectaculum (says he) dignum ad quod respiciat intentus operi suo Deus. Behold a spectacle, a spectacle worthy of God himself, were he never so intent upon his work in Heaven, yet worthy of his cognizance! When Ziklag was burnt with fire, and David plundered by the Amalekites, and his Wives carried captive, yet than he encouraged 1 Sam. 30. 1, 2, 3, 6. himself in the Lord his God. His God, notes 1. His nearness and dearness to God. Saints are very near and dear to God. Psal. 148. 14. Ephes. 2. 13. 2. His God, notes his Relation to God. God is the Saints Father. 3. His God, notes his right to God. Whole God 2 Cor. 6. 18. is the believers. All he has, and all he can do is the believers. From these and such other like considerations, David encouraged himself in the Lord his God, when all was gone, and so should we. So the believing Hebrews took joyfully the Heb. 10. 34. spoiling of their goods (whether by fire, or plundering, or otherwise is not said) knowing in themselves, that they had in Heaven a better and more enduring substance. And to this duty James exhorts, James 1. 2. Count it all joy my brethren when you fall into divers temptations, (or tribulations, or afflictions.) A Christian in his choicest deliberation ought to count it all joy when he falls into divers tribulations. The words are emphatical, the Apostle doth not say, be patiented or quiet when you fall into divers temptations or afflictions, but be joyful. Nor the Apostle doth not say, be joyful with a little joy; but be joyful with exceeding great joy. All joy The words are an Hebraism. is full joy; all joy is perfect joy. And this becomes the Saints when they fall, or are begirt round not with some, but with divers; that is, with any kind of affliction or tribulation. An omnipotent God will certainly turn his people's misery into felicity. And therefore it concerns them to be divinely merry in the midst of their greatest misery. Oh that all burnt Citizens would seriously consider of these three things. 1. That this fiery Rod has been a Rod in a Father's hand. 2. That this fiery Rod shall sooner or later be like Aaron's Rod, a blooming Rod. Choice fruit will one day grow upon this burnt Tree London. No man can tell what good God may do England by that fiery Rod that he has laid upon London. 3. That this fiery Rod that has been laid upon London, has not been laid on 1. According to the greatness of God's anger. Nor 2. According to the greatness of his power. Nor. 3. According to the strictness of his justice. Nor 4. According to the demerits of our sins. Nor 5. According to the expectations of men of a Romish faith; who 'tis to be feared, Acts 1. 19 did hope to see every house laid desolate, and London made an Aceldama, a Field of Blood. Nor 6. Accordingly to the extensiveness of many of your fears: for many of you have feared worse things than yet you feel. Now upon all these considerations how highly does it concern the people of God, to be thankful and cheerful; yea, and to encourage themselves in the Lord under that fiery dispensation that has lately passed upon them. But what is there considerable in God to encourage the soul under Quest. heavy crosses, and great l●sses, and fiery trials. First, There is his gracious, his special and pecular presence. Answ. Psalm 23. 4. Though I walk through the valley of the shadow Dan. 3. 24, 25. of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me. Psal. 91. 15. He shall call upon me and I will answer him: I will be with him in trouble. Oh the precious presence of God with a man's spirit, will sweeten every fiery dispensation, and take off much of the bitterness and terribleness of it. In the gracious presence of God with our spirits, lies, 1. Our greatest Happiness. 2. Our greatest Honor. 3. Our greatest profit and advantage. 4. Our greatest joy and delight. 5. Our greatest safety and security. The Bush which was a Type of the Church, consumed not all the while it burned with fire, because God was in the midst of it. The gracious presence of God with a man's spirit, 2 Cor. 4. 16, 17, 18. will make heavy afflictions light, and long afflictions short, and bitter afflictions sweet. God's gracious presence makes every burden light. He that has the presence of God with Psal. 55. 22. his spirit, can bear a burden without a burden. What burden Deut. 33. 27, 29. can sink that man that hath everlasting Arms under him, and over him, and round about him. But, Secondly, There is wisdom in God to encourage them under all their trials. There is wisdom in God so to temper Jer. 24. 5. Rom. 8. 28. and order all judgements, afflictions, crosses and losses, as to make them work kindly and sweetly for their good. Whilst God is near us, wisdom and counsel is at hand. God is that wise and skilful Physician, that can turn Poison into Cordials, Diseases into Remedies, Crosses into Crowns, and the greatest losses into the greatest gains. What can hurt us, whilst an infinite wise God stands by us. But, Thirdly, There is strength, power and omnipotency in God, to encourage them. There is nothing too high for Prov. 18. 10. Psal. 46. 1, 2. Isa. 26. 4. Psal. 3. 17. him, nor nothing too hard for him: he is able easily and speedily to bring to pass all contrivances. You read of many who have been mighty, but you read but of one Almighty, Rev. 4. 8. Holy; holy, holy, Lord God Almighty, Chap. 11. 17. We give thee thanks, Lord God Almighty, Chap. 15. 3. Great and marvellous are thy works, Lord God Almighty, Chap. 16. 7. And I heard another out of the Altar say, etc. Even so. Lord God Almighty, true and righteous are thy judgements. Under all your fiery trials, an Almighty God can do mighty things for you. And therefore it concerns you to encourage yourselves in him, even when you are stripped of all. O Christians, it highly concerns you to be●r all your losses cheerfully and thankfully. In every thing give thanks (saith the 1 Thes. 5. 18. Apostle) for this is the will of God in Christ Jesus concerning you. Chrysostom speaks excellently; This saith he, is the very Ch●ysost. To●. 5. Ho●●l. 68 will of God, to give thanks always: this argues a soul rightly instructed. Hast thou suffered any evil? if thou wilt, it is no evil. Give thanks to God, and then thou hast turned the evil into good. Say thou as Job said, when he had lost all; The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord. What evil hast thou suffered? What is it a disease? This is no strange thing to us, seeing our bodies are mortal and naturally born to suffer. What dost thou want money? this may be gotten here, and lost here. Whatsoever evil or losses therefore do oppress thee, give thou thanks, and thou ha●● changed the nature of them. Job then did more deeply wound the Devil, when being stripped out of all, he gave thanks to God, than if he had distributed all to the poor and needy. For it is much more to be stripped of all, and yet to bear it patiently, generously and thankfully, than for a rich man to give Alms, as it here happened to righteous Job. But hath fire suddenly taken hold upon thy house, destroyed thy house, and consumed thy whole substance? Remember the sufferings of Job. Give thanks to God, who could, though he did not, have hindered that mischance: and thou shalt be sure to receive as equal a reward, as if thou hadst put all into the bosom of the indigent. This he repeateth over again, and saith, thy reward being thankful, is equal to his, who gave all he had to the poor. To wind up your hearts to thankfulness and cheerfulness under this late desolating Judgement. Consider 1. God might have taken away all. 'Tis good to bless When a Gentleman in Atheis had his Plate taken away by Ahashue●us, as he was at dinner, he smiled upon his friends, saying I thank God that his Highness hath left me any thing. him for what he has left. 2. He has taken away more from others, than he has taken away from you, ergo be thankful. 3. You are unworthy of the least mercy, you deserve to be stripped of every mercy; and therefore be thankful, for any thing that is left. God has a Sovereign right over all you have, and might have stripped you as naked as the day wherein you were born. 4. God has left you better, and greater mercies, than any those were, that he has stripped you off: viz. your lives, your limbs, your friends, your Relations, yea and the means of Grace, which is better than all, and more than all other mercies: ergo be thankful. 5. The Lord has given those choice things to you, as shall never be taken from you: viz. himself, his Son, his Spirit, which shall abide with you for ever; his Grace which is an abiding seed, and his peace which none can give to you, nor take from you; John 16. 1 John 3. 9 ergo be thankful though God has laid all your pleasant things desolate. 6. Thankfulness under crosses and losses, speak out much integrity and ingenuity of Spirit. Hypocrites and profane persons are more apt to blaspheme, than to bless a taking God: ergo be thankful. The Ancients say, Ingratum dixeris omnia dixeris, say a man is unthankful, and say he is any thing. Ingratitude is a Monster in nature (say some) a Solecism in Manners, a Paradox in Grace, damning up the course of donations divine and humane. If there be any sin in the world against the Holy Ghost, (said Queen Elizabeth in a Letter to Henry the fourth of France) it is ingratitude. The Laws of Persia, Macedonia and Athens, condemned the ungrateful to death: and unthankfulness may well be styled the Epitome of Vices. Ingratitude was so hateful to the Egyptians, that they used to make Eunuches of ungrateful persons, that no posterity of theirs might remain. Well Sirs, remember this, the best way to get much, is to be thankful for a little. God loves to sow much where he reaps much. Thankfulness for one mercy, makes way for another mercy; as many thousand Christians have experienced. The Lord's Impost for all his blessings is our thankfulness: if we neglect to pay this Impost, the commodity is forfeit, and so will take it back. Our returns must be according to our receipts. Good men should be like the Bells, that ring as pleasantly at a Funeral, as at a Wedding. They should be as thankful when it goes ill with them, as when it goes well with them. Cicero complained of old, that it was a hard thing to find a thankful man. Oh how hard a thing is it to find burnt Citizens really, cordially, frequently and practically thankful, that they are alive, that they are out of the grave, out of Hell, and that yet they have bread to eat and clothes to wear, though their habitations are laid in ashes, and all their pleasant things destroyed. But, The eighth Duty that lies upon those who have been burnt up, is to keep in their hearts a constant Remembrance of the late dreadful conflagration. God expects that his children should commemorate his Judgements as well as his mercies. The sore Judgement that God inflicted upon Isa. 26. 8, 9 Psal. 119. 30. 120. Sodom, is mentioned thirteen times in the blessed Scripture, and all to work us to mind it, and to abhor those sins that laid that City desolate. The Lord looks that his people should keep up fresh in their memories such Judgements that have been long before executed, Jer. 7. 12. Go to my place which was in Shilo, where I set my name at the first, and see what I did to it for the wickedness of my people. The Ark 1 Sam. 4. 10, 11. of old stood at Shilo, but after it was taken and carried away by the Philistines, it was never brought back, and from that time Shilo lay ever after desolate. And this the Lord would have engraven upon their memories, and upon their hearts. Though stony hearts are bad, yet Iron memories are good. Luke 17. 32. Remember Lot's wife. Consider her sin and her punishment; that so fearing the one, you may learn to take heed of the other. 2 Pet. 2. 6. And turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly. There is much in those words, That after should live ungodly: Why hath God turned those rich and populous Cities into ashes, and set them up as burning Beacon●, but to warn all the world, that they live not ungodly; and to work them to keep alive in their memories the desolating Judgements of God. The Rabbins say, that the Jews at this day, when they are to boiled an house, they are to leave one part of it unfinished and lying Rude, in remembrance that Jerusalem and the Temple, are at present desolate. Oh let the remembrance of London's desolation by fire be for ever kept up in all your hearts. To this purpose consider, 1. That the burning of London, is a very great Judgement (as I have formerly proved) now great Judgements, like great mercies, should be always kept up fresh in our memories. 2. The burning of London is a National Judgement, (as I have formerly proved) now National Judgements should be always fresh in our memories. 3. 'Tis a Judgement that carries much of the wrath and anger of the Lord in it, Amos 3. 6. Shall a Trumpet be blown in the City, and the people not be afraid? Shall there be evil in a City, and the Lord hath not done it? V 8. The Lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesy? Now the more anger and wrath we read in any Judgement, the more highly it concerns us, to remember that Judgement. 4. A serious commemoration of God's Judgements, is a thing that is highly pleasing to the Lord. God delights as much in the glory of his Justice, as he does in the glory of his Mercy or Grace. Now when we commemorate his Judgements, we glorify his Justice that has inflicted them. 5. Severe Judgements contribute much to the enlightening Hos. 5. 14, 15. Chap. 6. 1, 2, 3. Jer. 24. 1, 2, 3, 4, 5, 6. Chap. 22. 8, 9 of men's understandings, and to the awakening of their consciences, and the reforming of their lives, and to work men to judge them, and justify the Lord. And therefore it highly concerns you, to keep up the Remembrance of London's Desolation by fire, always fresh and flourishing in your souls. 6. Smart Judgements are teaching things. All Gods Rods have a voice. Hear ye the Rod, and him that hath appointed Mich. 6. 9 it. Look as Gideon taught the men of Succoth by Thorns and Briars. So God by piercing Judgements, teaches both sinners and Saints, to take heed of despising his patience and long-suffering, and to cease from doing evil, and to learn to do well. And to fear and fly from all such sinful courses o● Isa. 1. 16, 17. practices, that bring destructive judgements upon the mos● glorious Cities in the world. And upon this account, how deeply does it concern us, to have always the late fiery dispensation in our thoughts, and upon our hearts. 7. All Gods Judgements are his Messengers; they are all at his command. The Centurion had not such a Sovereign power over his servants, as the great God hath over all sorts Ezek. 14. 13, 15, 17, 19 Ma●th. 21. 8. Isa. 7. 18, 19 of Judgements. If the Lord do but hiss for the Fly of Egypt, and the Bee of Assyria, they shall come and do their office. Now all God's messengers, as well as his mercies, should still be kept in our eye. But, 8. and lastly, Consider a serious commemoration of the Judgements of God, will difference and distinguish you from all profane persons, and unsound Professors. Psal. 10. 5. Thy judgements are far above out of his sight. Thy Judgements, that is, the plagues and punishments that thou layest upon the ungodly are high above his sight; that is, he fears them not, he thinks not of them, he minds them not, he does not seriously consider of them, he is not kindly or deeply affected with them: he regards them no more than a tale that is told, or than Foreign Wars, wherein he is not concerned. Others carry the words thus, He c●steth thy Judgements out of his sight; he will not so much as once mind them; they are too high for him to set them before him; they are hidden before him: they are above the reach of his understanding and apprehension: both mercies and judgements have much of God in them. They speak, and speak aloud, but wicked men can neither see, nor hear, nor understand the voice of God either in the one or in the other. I have read of such a Pestilential disease once at Athens, as took away the memories of those who were infected with it; so that they forgot even their own names. One Pestilential disease or another usually so seizeth upon wicked men, that they easily and usually forget the Judgements of God. If God set in with these eight Arguments, they will contribute more to the enabling of you to keep the late f●ery dispensations of God fresh in your memories, than all the Pillars of Brass or Stone in the world. Yet I am far from questioning the lawfulness of erecting a Pillar of Brass or Stone to commemorate the late dreadful fire, according to an Act of Parliament, that is now before us. But, Page 108. The ninth Duty that lies upon those who have been burnt up, is, to see the vanity, mutability and uncertainty of all worldly comforts and enjoyments, and accordingly to 1 Tim. 6. 17. 1 John 2. 17. Heb. 11. 25. set lose from them, and to get their aff●ctions weaned from them. Behold in four day's time, a glorious City is turned into a ruinous heap: and a little world of wealth is laid in ashes, and many hundreds of families almost reduced to beggary. And are not these loud Sermons of the vanity, mutability and uncertainty of all earthly things. That's good advice Solomon gives, Prov. 23. 4, 5. Labour not to be rich. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they fly away as an Eagle towards He saith not, they take wing, but they make them, and not the wings of a Hawk, to fly away, and to come again to a man's Fist, but the wings of an Eagle to fly quite away. heaven. All certainty that is in riches, is that they are uncertain. Riches, like bad servants, never stay long with one Master. Did not the Citizens of London see their riches flying away from them upon the wings of the fire, and of the wind, when their own and their neighbour's habitations were all in flames. O Sirs, what certainty can there be in those things, which Balls of Fire, Storms at Sea, false Oaths, or treacherous friends, may in a few days, yea, in a day, an hour, deprive us off. God can soon clap a pair of wings upon all a man has in this world. And therefore he acts safest and wisest, who sits most lose from the things of the world. Riches are not for ever: and the Crown doth not Prov. 27. 4. endure to every generation. This Adonibezek, Belshazzar, and many other great Princes have found by experience, as Scripture and Histories do sufficiently testify. In all the Ages of the world the Testimony of Solomon holds good, Eccles. 1. 2. Vanity of vanity, saith the Preacher; vanity of vanities, all is vanity. The things of this world are not only vain, but vanity in the abstract. They are excessive vanity; vanity of vanities: yea, they are a heap of vanity; vanity All in Heaven write vanity of vanities upon all sublunaries; and all in Hell write vanity of vanities upall sublunaries and why should not all on earth writ vanity of vanities upon all subluminaries. 1 Kings 9 13. Gen. 3. of vanities. And this the burnt Citizens have found by sad experience, the world is all shadow and vanity: its like Jonah's Gourd, a man may sit under its shadow for a while; but it soon withers, decays and dies. He that shall bu● weigh man's pains with his pay, his miseries with his mercies; his sorrows with his joys, his crosses with his comforts, his wants with his enjoyments, etc. may well cry out, Oh the vanity and uncertainty of all these earthly things. Though the world in all its bravery is no better than the Cities which Solom●n gave to Hir●m, which he called Cabul, that is, displeasing or dirty. All the great, the gay, the glorious things of the world, may fitly be resembled to the fruit that undid us all, which was fair to the sight, smooth in handling, sweet in taste, but deadly in operation. A man may be happy that is not wealthy, witness Lazarus, and Heb. 11. those worthies of whom this world was not worthy. But how hard a thing is it for a man to be happy, that is wealthy, Matth. 19 24. It is easier for a Camel (or Cabel-rop●, as some render it) to go through the eye of a needle, than for a rich man to enter into the Kingdom of God. There are several expositions upon these words. First, Some say, that there was a little gate in Jerusalem called the Needles-eye, which was so low and little, that it was impossible for a Camel to enter in at it with his b●rden, and therefore when Camels came that way, they took off their loads, and the Camels themselves were forced to stoop before they could pass through that gate: some think that our Saviour alludes to this. But, Secondly, Others interpret it of a Cabel-rope or Cord: and then thus they expound the words; A man cannot b● any means possible put a Cable through a Needle's eye; but if he untwist it, he may by thread and thread put it thorough. Thirdly, Others say, these words are a proverbial Speech, for the Talmud had a Proverb, Are ye of Pambeditha, who can cause an Elephant to go through a Needle's eye? Those of Pambeditha were great Bragger's, they would boast to others, that they could do very great things, and very strange things. Hence came that Proverb amongst them, It is easier to cause an Elephant to go through a Needle's eye, than to do thus or thus. Now our Saviour useth the word Camel, because he was better known to them. It was usual (say others) with the Jews to say, when difficult matters were promised, Hast thou been at Pam●editha, where Camels go through the eyes of Needles? But, Fourthly and lastly, the plain and simple meaning of this Proverbial Speech, is doubtless this, viz. That it is as impossible for such a rich man to be saved (that trusteth in his riches, and that sets a higher price upon his riches, than upon Christ; and that will rather part with Christ, than part with his riches; and that will rather go to Hell rich, than to Heaven poor) as it is for a Camel to go through the eye of a Needle. The Proverbial Speech (say others) notes the difficulty of rich men's being saved. Hab. 2. 6. woe to him that ladeth himself with thick Clay. Thick Clay will sooner break a man's back, than satisfy his heart. And O what a folly and madness is it, for a man to be still a loading of himself with the Clay of this world. In Gen. 13. 2. 'tis said that Abraham was very rich in cattle, in Silver, and in Gold: the word i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravis fuit; he was very heavy, to show, that riches, that Gold and Silv●r, (which is the great God of the world, the Paradise, the all in all, the great Diana that all the world magnifies and worships) are but heavy burdens, and rather a hindrance, than a help to Heaven and happiness. Though the rich man in the Gospel fared, and lived like a Gentleman, a Gallant, a Knight, a Lord; yet when he died, he went to Hell. Though Mammon, as Aretius and Luke 16. many others observe, is a Syriack word, and signifies riches: yet Irenaeus derives Mammon of Mum, that signifies a Spot, and Hon that signifies riches; to show that riches have their spots: and yet O how in love are men with these spots, how Isaiah 5. 8. laborious, how industrious are men to add spots to spots, b●gs to bags, houses to houses, and lands to lands, and Lordships to Lordships, as if there were no Hell to escaps, nor no Heaven to make sure. O Sirs, the voice of God in that fiery dispensation that has lately passed upon us, seems to be this, O ye Citizens of London, whose habitations and glory I have laid in dust and ashes, set lose from this world, and set your affections upon Col. 3. 1. Heb. 11. 13. J●r. 50. 6. Mich. 2. 10. things above: L●ve in this world as Pilgrim's and Stranger's. Remember this is not your resting place: never be inordinate in your love to the world, nor in your delight in the world, nor in your pursuit of the world any more. Never spend so many thoughts upon the w●rld, nor never send forth so many wishes after the world, nor never spend so much precious time to gain the world as you have formerly done. Take off your thoughts, take off your hearts, take off your hands from all these uncertain things. Remember it will not be long before you must all go to your long home, and a little of the world will serve to bear your charges till you get to Heaven. Remember I have burnt up your City; I have poured contempt upon your City; I have stained the pride and glory of your City; that so seeing you have here Heb. 13. 14. no continuing City, you may seek one to come. Remember I have destroyed your houses, that so you may make sure a house not made with hands, but one eternal in the Heavens. 2 Cor. 5. 1. I have taken away your uncertain Riches, that so you may make sure more durable Riches. I have spoiled many of your Prov. 8. 18. Phil. 3. 20. brave full Trades, that so you might drive a more brave full Trade towards Heaven. Oh that I had no just grounds to be jealous, that many who have been great losers by the fire, are now more mad upon the world, and more eagerly carried after the world, than ever they have been; as if the great design of God in setting them on fire round about, was only to enlarge their desires more after the world, and more effectually to engage them to moil and toil as in the fire, to lay up treasure for another fire to consume. Before I close up this particular, let me offer a few things to your consideration. First, Are there none of the burnt Citizens, who seek the world in the first place, and Christ and Heaven in the last place; that are first for earth, and then for Heaven; first for Matth. 6. 33. John 6. 27. the world, and then for Christ: first for the meat that perisheth, and then for the meat which endureth unto everlasting life. The old Poet's note was, first for money, and then for Christ. But, Secondly, Are there none of the burnt Citizens, whose love, and hearts, and affections, are running more out after the world, than they are after God, and Christ, and the 1 Tim. 6 9 Jer. 17. 11. great things of eternity. Are there none of the burnt Citizens, that are peremptorily resolved to gain the world what ever it costs them. The Gnostics were a sort of Professors, that made no use of their Religion, but to their secular advantages, and therefore when the world and their Religion stood in competition, they made no scruple, no bones of renouncing their profession, to enjoy the world. Oh the deadness, the barrenness, the listlesness, the heartlesness to any thing that is divine and heavenly, that does always attend such Christians who are resolved to be rich, or great, or some body in the world, what ever comes on't! O the time, the thoughts, the strength, the spirits that these men spend upon the world, whilst their souls lie a bleeding, and eternity is posting on upon them. Men that are highly and fully resolved to be rich by hook or by crook, will certainly forget God, undervalue Christ, grieve the Spirit, despise Sabbaths, sl●ght Ordinances, and neglect such gracious opportunities as might make them happy for ever. Rich Felix had no leisure to hear poor Paul, though the hearing of a Sermon might have saved Act. 24. 24. ult. hit soul. But, Thirdly, Are there none of the burnt Citizens, who spend the first of their time, and the best of their time, and the Pythagoras saith, that time is Anima Coel●, the soul of Heaven. And we may say, it is a Pearl of price that cost Christ his blood. most of their time about the things of the world, and who ordinarily put off Christ and their souls with the least, and last, and worst of their time. The world shall freely have many hours, when Christ can hardly get one. Are there none who will have their eating times, and their drinking times, and their sleeping times, and their buying times, and their selling times, and their feasting times, and their sporting times, yea, and their sinning times, who yet can spare no time to hear, or read, or pray, or mourn, or repent, or reform, or to set up Christ in their families, or to wait upon him in their closerts. Are there not many who will have time for every thing, but to honour the Lord, and to secure their interest in Christ, and to make themselves happy for ever. Look, as Pharaohs lean Kine eat up the fat, so many now are fallen into such a crowd of worldly business, as eats up all that precious time which should be spent in holy and heavenly exercises. Fourthly, Are there none of the burnt Citizens, who daily prefer the world before Christ? yea, the worst of the world, before the best of Christ? The Gergesins preferred their Swine Matth. 8. 28. ult. before a Saviour; they had rather lose Christ, than lose their Hogs. They had rather that the Devil should still possess their souls, than that he should drown their Pigs: They preferred their Swine before their salvation; and presented a wretched Petition for their own damnation. For they besought him (who had all love, and life, and light, and grace and glory, and fullness in himself) that he would departed out of Col. 1. 19 Chap. 2. 3. their coasts. Though there be no misery, no plague, no curse, no wrath, no Hell to Christ's departure from a people. Yet Hos. 9 12. The Reubinites preferred the Country that was commodious for the feeding of their Cattle (though it were far from the Temple, far from the Means of Grace) befor● their interest in the Land of Canaan. men that are mad upon the world, will desire this. Bernard had rather be in his Chimney corner with Christ, than in Heaven without him: At so high a rate he valued Christ. There was a good man who once cried out, I had rather have one Christ, than a thousand worlds. Another mourned, because he could not prize Christ enough. But how few burnt Citizens are of these men's minds? It was a sweet prayer of one; Make thy Son dear, very dear, exceeding dear, only dear and precious to me, or not at all. But do all burnt Citizens lift up such a prayer. I suppose you have either read or heard of that rich and wretched Cardinal, who professed, that he would not leave his part in Paris, for a part in Paradise. But, Fifthly, Are there no burnt Citizens, who follow the world so close, that they gain no good by the word: like Ezekiel's hearers, and like the stony ground. Some Writers Ezek. 33. 31, 32, 33. Matth. 13. 22. say, that nothing will grow where Gold grows. Certainly where an inordinate love of the world grows, there nothing will grow that is good. A heart filled either with the love of the world, or with the profits of the world, or with the pleasures of the world, or with the honours of the world, or with the cares of the world, or with the business of the world, is a heart incapacitated to receive any divine counsel or comfort from the word. The Poets tells us of Licaons' being turned into a Wol●: but when a worldling is wrought upon by the word, there is a Wolf turned into a man; yea, an incarnate Devil turned into a glorious Saint. Therefore the Holy Ghost speaking of Z●cheus (whose soul was set upon the world) brings him in with an Ecce, behold, Luke 19 2. as if it were a wonder of wonders, that ever such a worldling should be subdued by Grace, and brought in to Christ. But, Sixthly, Are there no burnt Citizens that are very angry and impatient when they meet with opposition, disappointments, or procrastination in their earnest pursuing after the things of the world. Balaam was so intent and mad upon the world, that he desperately puts on upon the drawn Numb. 22. 21. to 35. Sword of the Angel. Are there no burnt Citizens, who are so intent and mad upon the world, that they will put warmly on for the world, though the Lord draws, and conscience draws, and the Scriptures draw their Swords upon them. But, Seventhly, Are there no burnt Citizens, who are grown cold, very cold, yea, even stark cold in their pursuit after God, and Christ, and Heaven, and holiness, who once were for taking the Kingdom of Heaven by violence, who were Matth. 11. 12. As a Castle or Town, is taken by Storm. so eagerly and earnestly set upon making a prey or a prize of the great things of that upper world; that they were highly and fully resolved to make sure of them, whatever pains or perils they run thorough. Aristotle observes, that Dogs can't hunt where the smell of sweet flowers is, because the sweet scent diverteth the smell. Ah how has the scent of the sweet flowers of this world, hindered many a forward Professor from hunting after God, and Christ, and the great things of eternity. The Arabic Proverb saith, That the world is a carcase, and they that bunt after it are Dogs. Ah how many are there, who once set their f●ces towards heaven, who now hunt more after earth than Heaven; who hunt more after Terrestrial than Celestial things: who hunt more after nothingnesses and emptinesses, than they do after those fullness and swetnesses that be in God, in Christ, in the Covenant, in Heaven, and in those paths that lead to happiness. When one desired to know what kind of man Basil was, there was presented to him in a dream (saith the History) a Pillar of fire with this Motto, Talis est Basilius, Basil is such a one, all on a light fire for God. Before London was in flames, there were some, who for a time were all on a light fire for God, who now are grown either cold, or lukewarm, like the lukewarm Laodiceans, Rev. 3. 14, 19 But, Eighthly, Are there no burnt Citizens', whose hearts are filled with solicitous cares, and who are inordinately troubled, 2 Cor. 7. 10. grieved, dejected and overwhelmed upon the account of their late losses: and what does this speak out, but an inordinate love of these earthly things. When Jonahs' Gourd Jon. 4. 6. ult. withered, Jonah was much enraged and dejected. 'Tis said of Adam, that he turned his face towards the Garden of Eden, and from his heart lamented his fall. Ah how many are there in this day, who turning their faces towards their late lost mercies, their lost Shops, Trades, Houses, Riches, do so bitterly and excessively lament and mourn, Jer. 31. 15. that with Rachel they refuse to be comforted: and with Jacob, they will go down into the Grave mourning. Heraclitus Gen. 37. 35. the Philosopher was always weeping: but such a frame of Spirit is no honour to God, nor no ornament to Religion. One cries out How shall I live, now I have lost my Trade; another cries out, What shall I do when I am old: another cries out, What shall I and my six Children do when you are dead: another cries out, I have but a handful of Meal in the Barrel, and a little Oil in the Cruise, and when that is spent, I must lie down and die. 1 King's 17. 12. etc. 1. There is a holy sadness which arises from the sense of our sins, and our Saviour's sufferings: this is commendable. 2. There is a natural sadness, which sometimes rises from sickness, weakness and indisposition of body: this is to be pitied and cured. 3. There is a sinful sadness, which usually is very furious, and hath no ears, and is rather cured by Miracle than precept: this usually flows from the loss of such near and dear comforts, upon which men have in ordinately set their hearts, and in the enjoyment of which, they have promised themselves no small felicity. Oh that such sad souls would seriously r●memb●r, that there is nothing beyond remedy, but the tears of the damned. A man who m●y (notwithstanding all his losses and crosses) be found walking in the way to Paradise should never place himself in the condition of a little-Hell. And he that may or can hope for that great-all, ought not to be excessively sad for any losses or crosses that he meets with in this world. But, Ninthly, Are there no burnt Citizens, who to gain the world, do very easily and frequently fall down before the temptations of the world? And what does this speak out, but their inordinate love to the world. That man who is as Numb. 22. 15. to 23. Josh. 7. 20, 21, 22. Judas 11. soon conquered as tempted, vanquished as assaulted by the world, that man is doubtless in love with the world; yea, bewitched by the world The Champions could not wring an Apple out of Milo's hand by strong hand, but a fair Maid by fair means got it presently. The easy conquests that the temptations of the world, make upon many men, is a fair and a full evidence, that their hearts are greatly endeared to it. Luther was a man weaned from the world; and therefore when honours, preferments and riches were offered to him, he despised them. So when Basil was tempted with money and preferment, he answered, The fashion of this world passeth away, as the waters of a River that runs by a City, or as Basil in 40. Martyrs. In Queen Mary's time, when some offered a certain Martyr money, he refused it, saying I am going to a Country, where money will bear no price. a fair picture drawn upon the Ice that melts away with it. (Pecuniam da quae permaneat, etc.) Give money (said he) that may last for ever, and glory that may eternally flourish. I have read of a mortified Christian, who being tempted with of fers of money, to desert his Religion, gave this excellent answer, Let not any think that he will embrace other men's goods to forsake Christ, who hath forsaken his own proper goods to follow Christ. It was an excellent answer of one of the Martyrs, when he was offered riches and honours if he would recant, Do but offer me somewhat that is better than my Lord Jesus Christ, and you shall see what I will say to you. Thus you see that men that are crucified to this world, don't only resist, but also triumph over all the glittering temptations of a tempting and enticing world. And O that such a spiri● might rest upon all those whose habitations are laid desolate. But, Tenthly and lastly, Are there no burnt Citizens', who go to the utmost of their line and liberty for the gaining of the ●hings of this world? Ah how near the Pits brink, how near the borders of sin, how near the flames of vengeance, how near the infernal fire, do many venture to gain the things o● this world? And what does this speak out, but an inordina●● love of this world. O Sirs, what do all these things evidence but this, that though God has fired many men out o● their houses, yet the inordinate love of this world is not fired out of their hearts. O Sirs, to moderate your affections to the things of this world, and to put a stop to your too eager pursuit after earthly things, seriously and frequently dwell upon th●se te● Maxims. First, That the shortest, surest and safest way to be rich, is to be content with your present portion. The Philosopher Eccles. 5. 12. could say, He that is content wants nothing; and he that wants content, enjoys nothing. One might have riches yet be very poor, One might have little, yet have all and more. S●condly, He who is contented with a little, will never be satisfied with much: he who is not content with pounds Much Treasure stoppeth not a Miser's mouth, saith the Proverb. will never be satisfied with hundreds; and he who is not content with a few hundreds, will never be satisfied with many thousands. Eccles. 5. 10. He that loveth silver, shall not be satisfied with silver; nor be that loveth abundance with increase. Money of itself cannot satisfy any desire of Nature. If a man be hungry, it cannot feed him; if naked, it cannot cloth him; if cold, it cannot warm him; if sick, it cannot recover him. A circle cannot fill a triangle, no more can the whole world fill the heart of man. A man may as soon fill a Chest with Grace, as an heart with wealth. The soul of man may be busied about earthly things, but it can never be filled, nor satisfied with earthly things. Air shall as soon fill the body, as money shall satisfy the mind. There is many a worldling, who hath enough of the world to sink him, who will never have enough of the world to satisfy him. The more an hydropical man drinketh, the more he thirsteth. So the more money is increased, the more the love of money is increased; and the more the love of money is increased, the more the soul is unsatisfied. 'Tis only an infinite God, and an infinite good, that can fill and satisfy the Gen. 15. 1. precious and immortal soul of man. Look as nothing fits the ear but sounds, and as nothing fits the smell but odours, so nothing fits the soul but God. Nothing below the great God can fit and fill animmortal soul. Nothing can content the soul of man but the fruition of God. God never rested till he Nature hath taught all men to seek after a summum bo●um. made man; and man can never rest, till he enjoys his God. Every man has a soul within him of a vast capacity, and nothing can fill it to the brim, but he that's fullness itself. Should we knock at every creatures door for happiness, they would all answer us round, that it is not in them. The man in Plutarch that heard the Philosophers wrangle about summum bonum; one placing of it in this, and another in that, went to the Market and bought up all that was good, hoping among all he should not miss of happiness; and yet he missed of it. The soul of man is of so glorious a make, that nothing below him that made it, can satisfy it. The sum of all that the creatures amount to according to Solomon's reckoning, is vanity and vexation of Spirit. Vanity and vexation is the very quintessence of the creature, and all that can possibly be extracted out of it. Now if vanity can satisfy, or if vexation can give content; if you can gather Grapes of Thorns, or Figs of Thistles, than go on and dote upon the world still; and be always enamoured with a shadow of perishing beauty. Oramuzes the Enchanter boasted, that in his Egg all the happiness in the world was included, but being broken, there was nothing in it but wind and emptiness. But, Thirdly, 'Tis infinitely better to have much of God, of Christ, of the Spirit, of Holiness, and of Heaven in our hearts with a little of the world in our hands, than to have much 2 Cor. 6. 10. of the world in our hands, and but a little of God and Chr●st in our hearts. 'Tis infinitely better to be rich towards G●d and poor towards the world, than to be poor towards God, and to be rich towards the world. There are some very Eccles. 5. 12. Prov. 11. 24. rich, who yet are very poor; there are others who are very poor, and yet are very rich. 'Tis infinitely better to be poor men and rich Christians, than to be rich men, and poor Christians. But, Fourthly, The best and surest way under Heaven to gain much of the world, is to mind the world less, and God, and Christ, and Grace, and Heaven more. 1 Kings 3. 9 Give therefore thy servant an understanding heart, to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? Ver. 10. And the Speech pleased the Lord, that Solomon had asked this thing. Ver. 11. And God said unto him, because thou hast asked this thing, and hast not asked for thyself long life: neither haste asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to discern judgement. ver. 12. Behold, I have done according to thy words: Lo, I have given thee a wise and an understanding heart, so that there was none like thee before thee; neither after thee, shall any arise like unto thee. v. 13. And I have also given thee that which thou hast not asked, both riches and honours: so that there shall not be any among the Kings like unto thee, all thy days. This is more generally and fully expressed in 2 Chron. 1. 12. Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the Kings have had before thee, neither shall there any after thee have the like. Solomon desired wisdom of the Lord, and the Lord granted him his desire, and cast in riches, and wealth, and honour as an over▪ plum, which he did not so much as once desire. God won't be wanting to them in Temporals, who in their desires and prayers, are most carried out after spirituals. Matth. 6. 33. First seek the The shorter cut to riches, is by their contempt: it is great riches not to desire riches, and he hath most, that covers least; saith Socrates and Seneca. Kingdom of God, and his righteousness, and all these things shall he added to you, or over-added. He who before all, and above all other things seeks Grace and Glory, shall have the things of this world cast in as an overplus, as a handful to the sack of grain; or as inch of measure to an Ell of Cloth; or as paper and packthread is given into the bargain, 1 Tim. 4 8. Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. There is Earth as well as Heaven: Bread as well as Grace; and Raiment as well as Righteousness; and the lower springs as well as ●e upper springs to be sound in the precious promises. Abraham, 2 Pet. 1. 4. and Isaac, and Jacob, and Joseph, and Job, and Nehemiah, and Mordicai, and David, and Hezekiah, and Josiah, and Jehosaphat, and Daniel, and the three Children, (or rather Champions) made it their business to be holy, to walk with God, to maintain communion with God, and to exalt and glorify God: and you know how the Lord heaped up the good things, and the great things of this world upon them. I verily believe, if men were more holy, they would be more outwardly happy; if they did but more seriously and earnestly press after the great things of that upper world, the Lord would more abundantly cast in the things of this lower world upon them. But when men are immoderately carried out in seeking after the great things of this world; 'tis just with God to blast their endeavours, and to curse their mercies to them, Jer. 45. 5. Mal. 2. 2. But, Fifthly, 'Tis better to get a little of the world, than to get much of the world; 'tis better to get a little of the world justly and honestly, than to get much of the world unjustly and dishonestly. A little of the world blest, is better than much of the world cursed. Solomon's Dinner of Gen. 22. Prov. 3. 33. Chap. 15. 17. Dan. 1. green Herbs, daniel's Pulse, Barley Loaves, and a few Fishes, and John's rough Garment blest, are better and greater mercies, than Dives his Riches, Purple Robes, and dainty fare cursed. But, Sixthly, The greatest outward gain cannot counter-vail the least spiritual loss. Be it but a dram of Grace, o●● Psal. 30. 6, 7. cast of God's countenance, or an hours communion with him, etc. Suppose a man could heap up S●lver as the dust, Job 22. 24. Chap. 27. 16. Matth. 4. and Gold as the streams of the Brook, that he could gain as much as the Devil promised Christ, viz. all the Kingdoms of the world, and the glory of them, yet all these could not make up the least spiritual loss. He that shall exchange the least spiritual favour for the greatest outward good, shall but with Glaucus and Diomedes exchange Gold for Copper; he shall with the Cock in the Fable, part with a Pearl for a B●rley Corn. Chrysostom compareth such to workers in Mines, who for a little wages, do always hazard, and sometimes lose their lives. Menot a French Preacher compareth them to a Huntsman, that spoileth a Horse worth many pounds, in pursuit of a Hare not worth so many pence. Pare●● compares them to a man that with much ado winneth Venice, and as soon as it is won, is hanged up at the Gates of the City. When such a one shall at last compute what he hath gained and what he hath lost, he will certainly conclude that he hath but a miserable bargain of it. But, The seventh Maxim is this, viz. A little that a righteous man hath, is better than the riches of many wicked; the Psalm 37. 16. righteous man's mite, is better than the wicked man's millions. A little, that is a competent and mean portion, though yet but very little: one little piece of Gold is more worth, than a bag of Counters: one little Box of Pearls, is more worth, than many loads of Pebbles. And so a little that a righteous man hath, is better than the abundance of the wicked: Is better than the riches of many wicked. Hamon which is the word here used, is from Hamah which signifies multitude of riches, or great plenty, or store of riches: from this Hebrew word Hamon, Riches are called Mammon. The Luke 16. 9, 11, 13. little that the righteous man hath, is better than the multitude or store of riches that the wicked have. Out of these words, you may observe these following particulars. 1. Here is the righteous man's portion, and the wicked man's portion as to this world; the righteous man hath but little, the wicked has much. 2. The righteous man hath but little, but the wicked has riches. 3. The righteous man's little is a better portion than the riches of the wicked. 4. The righteous man's little is better than the multitude of riches that the wicked have. 5. The righteous man's little is better than the multitude of riches that many wicked men enjoy. Now for their sakes who have been burnt up, and have but little of the world left them, I shall make good this blessed truth by an induction of these eleven particulars. First, The righteous man hath a better tenure ●o this little, than wicked men have to their multitude of riches. The righteous man holds his Tenure, by virtue of his marriage union with Christ, who is the heir of all things. We had an Heb. 1. 2. equal right in the first Adam to all the good things of this world; but in his fall, we lost our original right to the good things of this world. But now the righteous man by the second Adam has recovered his right to all he enjoys. Rom 8. 32. How shall he not with him a so freely give us all things? 1 Cor. 3. 21. All things are yours. v. 22. Whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. But how come they to be interested in this large Char●er? the Apostle answers it in ver. 23. Ye are Christ's, and Christ is Gods. All comes to us by Jesus Christ. All the Corn in Egypt came through joseph's Gen. 41. hands. So all we have, be it little or much, we have i● through Christ's hands upon the account of our marriage union with Christ. We may say as Hamar and Sechem said to their people, Shall not all their cattle, and substance, and Gen. 34. 23. every beast of the field be ours? So being married to Christ, and become one with him, all comes to be ours, through him who is the heir of all. By virtue of our marriage union with Christ, our title to the creatures is not only restored, but strengthened. That little we have, is entailed upon us by Christ, in a more firm and better way than ever. In the first Adam our Tenure was lower, and meaner, and base, and uncertainer, than now it is: for our Title, our Tenure by Christ is more honourable, and stronger, and sweeter, and lastinger, than ever it was before. For now we hold all we have in Capite, Christ is our head, and husband, and by him we hold all we have. But now wicked men by the fall of Adam have lost their Original Patent and Charter which once they had to show for the things of this life. By Adam's fall they have forfeited Gods primitive donation of all right in the creatures, every wicked man in the world has forfeited his right to the creatures in Adam, and lies under that forfeiture. But to the glory of divine patience be it spoken, God has not sued out his forfeiture, God has not brought a Writ of ejection against him; and by this means he comes to be lawfully possessed of those earthly blessings he does enjoy. As a Felon though he hath forfeited his life and estate to the King's Justice, and is still subject to ejection at the King's pleasure, yet while the King forbears him, his possession is good and lawful, and no man may disturb him. Wicked men are lawful owners and possessors of the good things God hath given them, Numb. 22. 30. Am not I thine Ass? Whence you may observe. 1. That the silliest and simplest being wronged, may justly speak in their own defence. 2. That they who have done many good Offices and fail in one, are often not only unrewarded for former services, but punished for that one offence. 3. That when the creatures formerly officious to serve us, start from their former obedience, man ought to reflect upon his own sin, as the sole cause thereof. 4. That the worst men have good title to their own Consult these Scriptures. Deut. 32. 8. Acts 17. 26. Luke 3. 14. goods. For though Balaam was a Sorcerer, yet the Ass confesseth twice, that he was his Ass. Luke 12. 33. Sell and give, are words of propriety. And God hath set the eighth Commandment as a hedge, as a fence to every man's possession. Dan. 4. 17. This matter is by the Decree of the Watchers; and the demand by the word of the Holy Ones, to the intent that the living may know, that the Most High ruleth in the Kingdoms of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. He that gave Canaan to Jacob, gave Mount-Seir to Esau, and did not Jacob Gen. 23. 3. 4, 5, 9 Gen. 42. 3, 5. buy a burying place of the Sons of H●●h, and did he not buy Corn of the Egyptians? by all which, they did acknowledge, that those wicked men and Idolaters had a lawful Title to those temporal blessings that they did enjoy. Now mark, God as he is the God of Nature, by common Providence allo●s to wicked men their lawful possessions: and this is the best Tenure they hold by. O b●t now that little that a child of God has, ●he holds it by a more glorious tenure, and honourable Title; and therefore his m●te is b●●ter than a wicked man's millions. But, Secondly, That little a righteous man hath, he hath through the Covenant, and through precious promises. Now 2 Pet. 1. 4. a little mercy reached out to a man through the Covenant, and as a fruit of the promise, is more worth, than a world of blessings, that flow in upon a man merely by a general Providence. There are no mercies so sweet, so sure, so firm, so lasting, as those that flow in upon us through the Covenant of Grace. O this sweetens every drop, and sip, and crust, and crumb of mercy that a godly man enjoys. All the paths Psalm 25. 10. of the Lord are mercy and truth, to such as keep his Covenant. This is a sweet promise, a precious promise, a soul satisfying promise, a promise more worth than all the riches of the Indies. Mark, all the paths of the Lord to his people, are not only mercy, but they are mercy and truth; that Consult these Scriptures, Josh. 23. 14, 15. 1 Tim. 4. 8. is, they are sure mercies that str●am in upon them through the Covenant. Well Sirs▪ you must remember this, viz. That the least mercy, the least blessing flowing in upon us through the promise, is more worth than a thousand blessings that flow in upon us from a general Providence: the least blessing flowing in upon us through the Cov●n●nt, is better than ten thousand Talents, that are the mere products of a general Providence. For, First, Such as enjoy all they have, only from a general Providence, they enjoy their mercies from that common source or Psalm 145. 15, 16. pring that feeds the Birds of the Air, and the beasts of the Field. The same common bounty of God that feeds and clothes the wicked, feeds the Birds and Beasts that perish. But, Secondly, There is no certainty of the continuance of such mercies that are only the product of a common Providence. Isa. 33. 16. But now the mercies that flow in upon the Saints through the Covenant of Grace, they shall be sure to us, so long as the Chap. 55. 3. continuance of them may be for our good and God's glory. Now the least mercies held by Covenant, are infinitely better than the greatest riches in the world that only drop up on us out of the hand of a common Providence. Thirdly, The Righteous man hath his little from the special love and favour of God. All his little flows in upon Psal. 146. 8. Prov. 15. 17. him from that very same love which moved the Lord to bestow Christ upon him. All the righteous man's little is from the good will of him that dwelled in the Bush: his little comes Deut. 33. 16. from a reconciled God, as well as a bountiful God: from a tender Father, as well as a merciful Creator. A Dinner of Dan. 1. 12. green Herbs, daniel's Pulse, Barley Loaves, a few Fishes, yea, Lazarus his scraps, crusts and rags, and John's Garment of Camel's hair, from reconciled love, is infinitely better than all the riches and dainties of the wicked, which are all mixed and mingled with crosses and curses. All the mercies and Prov. 3. 33. Mal. 2. 2. Psal. 78. 30, 31. abundance that wicked men have, is in wrath, and from wrath: there is wrath in every cup they drink in, and in every dish they eat in, and in every bed they lie on, and in every stool they sit on. But the little the righteous man hath, flows from the sweetest springs of divine love: so that they may well say as Gideon did. The glean of the Grapes Judges 8. 2. of Ephraim, is it not better than the Vintage of Abiezer. The very glean of the righteous are better than the greatest Vintages of the wicked. The abundance of the wicked still flows in upon them from the bitter streams of Divine Wrath. A little water flowing from a sweet spring, is much better, than a great deal that flows from the salt Sea. The loving kindness of God does raise the least estate above the greatest estate in the world: yea, it raiseth it above life itself (or lives Chajim) which is the best of all temporal Psalm 63. 3. blessings. Ten pound given by a King out of favour and respect, is a better gift, than a thousand given in wrath and displeasure. But, Fourthly, The little that the righteous man hath is blest and sanctified to him; as you may see by comparing the Deut. 28. 8, 9 Psalm 3. 8. Gen. 22. 17. Chap. 26. 12. Prov. 10. 22. Deut. 28. 16, 17, 18, 19, 20. Prov. 3. 33. Mal. 2. 2. Scriptures in the Margin together. A little blessed unto a man, is better than all the world cursed. Now all the blessings and mercies that the wicked do enjoy, though they are matetially blessings, yet they are formally curses: as all the crosses that befalls a righteous man, though they are materially crosses, yet they are formally blessings. The habitations, relations, honours, riches, etc. of the wicked are all crust unto them. There is poison in every cup the wicked man drinks, and snares in every dish he puts his fingers in, the Plague in all the clothes he wears, and a curse upon the house in which he dwells. Zech. 5. 3, 4. Then he said unto me, this is the curse that goeth forth over the face of the whole earth: for every one that stealeth, shall be cut off as on this side, according to it, and every one that sweareth, shall be cut off, as on that side, according to it. I will bring it forth, saith the Lord of Hosts, and it shall enter into the house of the Thief, and into the house of him that sweareth falsely by my Name; and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof. So Job 24. 18. Their portion is cursed in the earth. A fat purse and a fat heart, a whole estate and a whole heart, a fat body and a lean soul. Psal. 106. 15. He sent leanness into their souls. All the blessings of the wicked have their but. As the Cup in Benjamins' Sack, which proved a snare to him, rather than a mercy. O the curses and vexations that attend all the blessings of the wicked! It may be said of the little that a righteous man hath, as it was once said of jacob's Garment, It is like a field which the Lord hath blessed. He blesseth the habitations of the just. Esau had Prov. 3. 33. a fair estate left him, and Jacob a less, yet jacob's was a better estate than Esau's, because his little was blest to him, when Esau's much was cursed to him. One little draught of clear water, is better than a Sea of brackish salt water. The application is easy. But, Fifthly, A little improved and well husbanded, is better than a great deal that is either not improved, or but ill improved. Every estate is as 'tis improved: a little Farm well improved, is much better than a great Farm, that is either not improved, or ill improved. A little money, a little stock in a Shop well improved, is better than a great deal of money, a great stock, that is either not improved, or ill improved. Now here give me leave to show you briefly how a godly man improves his little. Take me thus. First, A godly man improves his little to the stirring up of his bear't to thankfulness, and to be much in admiring and Psalm 103. 1, 2, 3. Psalm 116. 12, 13. blessing of God for a little. Every drop the Dove drinks, he lifts up his head to Heaven. Every Bird in his kind (saith Ambrose) doth chirp forth thankfulness to his Maker. So the righteous man will bless God much for a little; yea, he will bless God very much for a very little. But, Secondly, A righteous man improves his little to the humbling and abasing of himself before the Lord, as one that is 2 Sam. 7. 18. much below the least of mercies, Gen. 32. 10. I am not worthy of the least of all the mercies which thou hast showed unto thy servant. A righteous man labours to have his heart lie low under the sense of the least sin, and under the smart of the least rod, and under the sight of the least mercy. But, Thirdly, A righteous man improves his little to the arming and fencing of himself against sinful temptations. Little Gen. 39 7, 8, 9, 10. mercies are many times great arguments to keep a gracious soul from sin. But, Fourthly, A righteous man improves his little to the relief and refreshing of the bowels of others that are in want, 2 Cor. 8. 1, 2, 3, 4. Heb. 6. 10. and whose pinching necessities call for supplies. A poor man begging at a Christians door who was very poor, he spoke to his Wife to give him something; she answered, that she had but threepences in the house: saith he, give him that, for if we never sow, we shall never reap. There was another Christian, who having given a little of his little to a man, began to think whether he had injured himself; but presently he corrected himself with these thoughts, that he had lent ●● one, that would pay all again with advantage with interest upon interest: within an hour after he had it restored above sevenfold, in a way which he never thought of The Italian form of begging is, Do good for yourselves. But, Fifthly, A righteous man improves his little to the stirring up and provoking of his own heart to look after better and greater mercies, viz. spiritual and eternal favours. O saith the righteous man, if there be so much sweetness in a few drops, and sips, and small draughts, and crusts, and scraps? Psal. 16. ult. Joh. 4. 10, 11. 14. Chap. 6. 4. Rev. 19 8. What is in those everlasting springs of pleasure and delight, that be at God's right hand? If there be so much pleasantness in a piece of bread, and so much warmth in a course Suit of clothes, what sweetness is there in the waters of life? and what pleasantness is there in that bread of life that came down from Heaven? and what warmth is there in that fine Linen that is the righteousness of the Saints? etc. A righteous man looks upon his least temporals, to be a strong engagement upon him, to seek after eternals. But now Matth: 25. wicked men are so far from improving their much, their riches, their great riches, that they either hid their Talents, as that evil servant did his; or else they prove Jailers to their mercies; and make them servants to their lusts, as pride, drunkenness, uncleanness, etc. Compare these Scriptures together, Job 21. 1. 10. Amos 6. 1. 7. Psalm 73. Hos. 4. 7. Jer. 2. 31. Chap. 5. 7, 8, 9 Deut. 32. 13, 14, 15, 16, 17, 18. James 5. 1, 2, 3, 4, 5, 6. But, Sixthly, The few mercies, the least mercies that the righteous man hath, are pledges, and pawns, and an earnest of more mercies, of better mercies, and of greater mercies, than any yet they do enjoy. Now a farthing given as an earnest of a thousand a year, is better than many pounds given as a present reward. Wicked men have outward blessings as their portion, their Heaven, their all. Son remember Psalm 17. 14. Luke 16. 25. that thou in thy life time receivedst thy good things. But now that little that a godly man hath, he has it as a pledge of Heaven, and as an earnest of eternal favours and mercies. The little mercies the Saints enjoy, are doors of hope, to let in greater and better mercies: those mercies a righteous man has, are but inlets to further mercies. When R●●●el had a Son, she called his name Joseph, saying, the Lord shall add to me another Son. Every mercy that a righteous man enjoys Gen. 30. 24. may well be called Joseph, because 'tis a certain pledge of some further and greater mercy that is to be added to those the righteous man already enjoys. But, Seventhly, The righteous man enjoys his little with a great deal of comfort, peace, quiet and contentment: the righteous man with his little, sits Noah like quiet and still Phil. 4. 12, 13. in the midst of all the hurries, distractions, combustions and confusions that be in the world. Though the righteous Prov. 10. 22. Chap. 15. 16, 17. man has but from hand to mouth, yet seeing that God feeds him from Heaven as it were with Manna, he is quiet and cheerful: but now wicked men have abundance of vexation with their worldly abundance: as you see in Haman, Esther 5. 9, 11, 12. 13. Then went Haman forth that day joyfully and with a glad heart. But when Haman saw Mordicai in the If I had an enemy, saith Lat●mer, to whom I might lawfully wish evil, I would chief wish him great store of riches; for than he should never enjoy quiet. King's gate, that he stood not up nor moved for him, he was full of indignation against Mordicai. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and servants of the King. Haman said moreover, yea, Esther the Queen did let no man come in with the King unto the Banquet that she had prepared, but myself; and to morrow am I invited unto her also with the King. Yet all this availeth me nothing, so long as I see Mordicai the Jew sitting at the King's gate. It is seldom seen, that God allows unto the greatest darlings of the world a perfect contentment. Something they must have to complain of, that shall give an unsavoury verdure to their sweetest morsels, and make their felicity miserable. It was not simply Mordicais sitting at the King's gate, but Mordicais refusing to stand up, or to move either Hat, head, or hand, or to bow any part of his body, that dampt all Hamans' joy, and that filled him with rage and vexation of spirit. The want of little things, viz. a knee, a hat, will exceedingly vex and discompose an ambitious spirit. So Ahab, though a King, yet when he was sick for Naboths Vineyard, his heart did more afflict and vex itself with greedy longing for that bit of 1 Kings 21. 4. ●arth, than the vast and spacious compass of a Kingdom could counter-comfort. And so Alexander the Great in the midst of all his glory, he was exceedingly vexed and discontented, because he could not make Ivy to grow in his Garden in ●h●raulus a ●oor man, was wearied out with care in keeping those gr●at ●i●hes which Cyrus had bestowed upon him. Babylon. Contentment is a flower that does not grow in Nature's Garden. All the Honours, riches, pleasures, profits and preferments of this world, can't yield a man one day's contentment, they are all surrounded with briers and thorns. you look upon my Crown and my Purple Robes said that great King Cyrus, but did you but know how they were lined with Thorns you would never stoop to take them up. Charles the Fifth Emperor of Germany, whom of all men the world judged most happy, cried out at last with grief and detestation to all his honours, pleasures, trophies, riches, Abite hinc, abite long: Get you hence; let me hear no more of you. Who can sum up the many grievances, fears, jealousies, disgraces, interruptions, temptations and Oh how sweet is it, to want ●hese bitter-sweets. vexations that men meet with in their very pursuit after t●e things of this world. Riches are compared to thorns: and indeed all the comforts the wicked enjoy, they have more or less of the thorn in them. And indeed riches may well be called thorns; because they pierce both head and heart: the one with care of getting, and the other with grief in parting with them. The world and all the glory thereof, is like a beautiful Harlot: a Paradise to the eye, but a Purgatory to the soul. A wicked man under all his enjoyments, 1. Enjoys not the peace of his conscience upon any just or solid grounds. 2. He enjoys not the peace of contentment upon any sober or righteous grounds. But now a righteous man with his little, enjoys both peace of conscience, and peace of contentment; and this makes every better sweet, and every little sweet to be exceeding sweet. A dish of green Herbs with peace of conscience, and peace of contentment, is a noble feast, a continual feast to a gracious soul. But, Eighthly, the righteous man sees God, and acknowledges God, and enjoys God in his little. Look, as he that can't Job. 1. 21. Gen. 27. 28. Chap. 33. 10, 11. see God in the least affliction, in the least judgement, will never be truly humbled; so he that can't see God in the least mercy, will never be truly thankful, nor cheerful in every crust, crumb, drop and ●ip of mercy that a righteous man enjoys, he sees much of the love of his God, and the care of his God, and the wisdom of his God, and the power of his God, and the faithfulness of his God, and the goodness of his God, in making the least provision for him. I have read of the Jews, how that when they read the little Book of Esther, they let fall the Book on the ground, and they give this reason for that Ceremony, because the name of God is not to b● found in all that History. So a righteous man is ready to le● that mercy drop out of his hand, out of his mouth wherein he can't read his God, and see his God, and taste his God, and enjoy his God. But now wicked m●n may say, as Elisha did in another case: Here is the mantle of Elijah, but where is the God of Elijah? 2 Kings 2. 4. Here is abundance of riches, and honours, and dignities, etc. but where is the God of all these comforts? But alas, they mind not God, they see not God, they acknowledge not God in all they have, in all they enjoy: as you may see, by comparing the Scriptures in the Margin together. Hos. 2. 5, 8, 9 Isa. 1. 3, 4. Jer. 2. 6. Esther 5. 10, 11, 12. Luke 12. 19 Wicked men are like the Horse and the Mule, that drinks of the brook, but never think of the spring. They are like to the Swine that eats up the Mast, but never looks to the Tree from whence the Mast falls. They are like such barren ground, that swallows up the seed, but returns nothing to the sour. A dunghill spirited fellow in our days being by a neighbour excited to bless God for a rich crop of Corn he had standing on his ground; Atheistically replied, Thank God Nay rather thank my Dung-Cart! I have read of a great Cardinal, who writing down in his Diary, what such a Lord did for him, and how far such a Prince favoured him, and what encouragement he had from such a King; and how such a Pope preferred him, but not one word of God in all. One reading of it, took his Pen and wrote underneath, here God did nothing. But, Ninthly, The little the righteous man hath, is enough: enough to satisfy him, enough to content him, enough to Psal. 23. 1, 2. Phil. 4. 12, 13. 1 Tim. 6. 6. bear his charges till he gets to Heaven. Gen. 33. 11. I have enough, saith Jacob to Esau. Gen. 45. 28. And Israel said, it is enough; Joseph my Son is yet alive. Though the righteous man hath but little, yet he hath enough for his place and calling in which God has placed him, and enough for his charge, whether it be great or small, he has enough to satisfy Prov. 30. 8. nature, enough to preserve natural life. Hagar is but for food If thou live according to nature, thou wilt never be ●oor, if according to opinion, ●hou wilt ne●er be rich. convenient, convenient for his life, not for his lusts; he prays for enough to satisfy necessity, convenience, not concupiscence: he begs for Bread, not for Quails: he begs that nature may be sustained, not pampered. Though it be true, that nothing will satisfy a wicked man's lusts; yet 'tis as true, that a little will satisfy nature, and less will satisfy Grace. Jacob vows, that the Lord should be his God, if he would but give him bread to eat, and raiment to put on. This was the first holy Vow that ever we read of; Hence Jacob is called the Father of Vows. He begs not Gen. 28. 20, 21. dainties to seed him, nor Silks, nor Satins to cloth him; but bread to feed him, though never so course, and clothes to cover him, though never so mean. Job is only for necessary food. A little will satisfy a temperate Christian. Luther made many a meal of Bread and a Red Herring; and Job 23. 12. He is rich enough, that lacketh not bread, and high enough in dignity, that is not forced to serve. Jerom. John 6. 9 to the 15. 1 Kings 17. 12. v. 3, 4, 5, 6. Junius made many a meal of Bread and an Egg. Nature laps only, like those three hundred Soldiers, Judges 7. 6. When Christ fed the people graciously, miraculously, he fed them not with Manchets and Quails, or Pheasants, etc. but with Barley Loaves and Fishes, a frugal, temperate, sober diet. If the handful of meal in the Barrel, and the Oil in the Cruize fail not, and if the brook and the running water fail not, Elijah can be well enough contented. But now wicked men never have enough, they are never satisfied. They are like those four things that Solomon speaks of, that are never satisfied, viz. The Grave, the barren Womb, the Prov. 30. 15, 16. Psal. 17. 14. earth and the fire. That is an observable passage of the Psalmist, Thou fillest their bellies with thy hid treasures. To a worldly wicked man all these outward things are but a bellyful: and how soon is the belly emptied, after 'tis once filled. Though many rich men have riches enough to sink them, yet they have never enough to satisfy them. Like him that wished for a thousand Sheep in his flock, and when he had them, he wished for other cattle without number. When Alexander had all the Crowns and Sceptres of the Princes of the world piled up at his Gates, he wishes for another world to conquer. The eye is not satisfied with seeing, nor Eccles. 1. 8. the ear with hearing. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance with increase. Chap. 5. 10. There is enough and enough in silver, in abundance of silver to vex and fret the soul of man, but not to satisfy the soul of man. God himself is the only centre of centres, and as the soul can never rest, till it return to him (as the Dove Gen. 8. 9 The poor Heathen could say, I desire neither more nor less than enough. For I may as well die of a surfeit, as of hunger. to the Ark) so it can never be filled, stilled, or satisfied, but in the enjoyment of him. All the beauty of the world, is but deformity; all the brightness of the world, is but blackness; all the light of the world, is but bitterness: and therefore 'tis impossible for all the bravery and glory of this world, to give absolute satisfaction to the soul of man. Solomon the wisest Prince that ever sat upon a Throne, after his most diligent, curious, critical and impartial search into all the creatures, give this as the summa totalis, and product of his inquiries, Vanity of vanities, all is vanity. And how then can any of these things, yea, all these things heaped up together, satisfy the soul of man. H●b. 2. 5. He enlargeth his desire as Hell, and is as death, and cannot be satisfied, but gathereth unto him all Nations, and heapeth unto him all people. This is spoken of the King of Babylon, who though he had gathered to him all Nations and people; yea, and all their vast Treasures also, Isa. 10. 13. I have rob their treasures. ver. 14. And my hand hath found as a nest, the riches of his people: and as one gathereth Eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. And yet for all this, was his desire enlarged as Hell, and could not be satisfied. The desires of worldlings are boundless and endless, and there is no satisfying of them. 'Tis not all the Gold of Ophir, or Peru, nor all the Pearls or Mines of India: 'tis not joseph's Chains, nor David's Crowns, nor Hamans' Honours, nor daniel's Dignities, nor Dives his riches, that can satisfy an immortal soul. Tenthly, The little that the righteous man hath, is more stable, durable and lasting, than the riches of the wicked: and therefore his little, is better than their much, his mite Job. 5. 20, 21, 22. is better than their millions. Psal. 34. 9, 10. O fear the Lord, ye his Saints: for there is no want to them that fear him. The young Lions do lack, and suffer hunger: but they that seek the Lord, shall not want any good thing. Such as are separated from the world's lusts, can live with a little. Such as set up God as the object of their fear, have no cause to fear the want of any thing. When David was a captive amongst the Philistines, he wanted nothing. Paul had nothing, and yet 2 Cor. 6. 10. possessed all things. A godly man may want many good things that he thinks to be good for him, but he shall never Heb. 13 5, 6. Prov. 10. 3 want any good thing that the Lord knows to be good for him. We do not esteem of Tenure for life, as we do of freehold, because life is a most uncertain th●ng. Ten pound a year for ever, is better than a hundred in hand. All the promises are Gods Bonds, and a Christian may put them in suit when he will, and hold God to his word; and that not only for his spiritual and eternal life; but also for his natural life, his temporal life; but so can't the wicked. The temporal Prov. 10. 3. Psalm 37. 34, 35, 36. Jer. 17. 11. Job 20. 20. ult. estate of the wicked is seldom long-lived, as you may see, by comparing the Scriptures in the Margin together. Alexander the Great Conqueror of the world, caused to be painted on a Table a Sword in the compass of a Wheel, showing thereby, that what he had gotten by the Sword was subject to be turned about the wheel of Providence. There is no more hold to be had of riches, honours, or preferments, than Saul had of samuel's lap. They do but like the Rainbow show themselves in all their dainty colours, and then vanish away. There are so many sins, and so many crosses, and so many curses that usually attend the riches of the wicked, that 'tis very rare to see their estates long-lived. Hence their great estates are compared to the Chaff, which a puff of wind disperseth; to the Grass which the scorching Sun quickly withers: to the tops of Corn, which are soon Job 24. 24. cut off; and to the unripe Grape, Job 15. 33. He shall shake off his unripe Grape as the Vine, and shall cast off his flower as the Olive. Every day's experience confirms us in this truth. But, Eleventhly and lastly, The little that the righteous man hath, is better than the riches of the wicked, in respect of his last reckoning, in respect of his last accounts. God will never call his children in the great d●y, either to the book or to th● b●r for the mercies that he has given them, be they few or be they many, be they great or be they small. Though the Mercer brings his Customer to the book for what he has, and for what he wears, yet he never brings his Child to the book for what he has; and for what he wears. Though the Vintner or Innkeeper brings their guest, to the bar for the provisions they have, yet they never bring their children to the bar, for the provisions they make for them. In the great day the Lord will take an ex●ct account of all the good Matth. 25. that his children have done for others, but he will never bring them to an account, for what he has done for them. Christ in this great day will, 1. Remember all the individual offices of love and friendship that hath been showed to any of his members. 2. He will mention many good things which his children did, which they themselv●s never minded. Verse 37. 3 The least and lowest acts of love and pity that have been showed to Christ's suffering servants, shall be interpreted Verse 40. as a special kindness showed to himself. 4. The recompense that Christ will give to his people in Verse 44, 46. that day shall be exceeding great. Here is no calling of them to the book or to the bar for the mercy's that they were entrusted with. But O the sad, the great accounts, that the wicked have to give up for all their Lands and Lordships, for all their Honours, Offices, Dignities and Riches. To whom Luke 12. 48. much is given, much shall be required. Christ in the great day will reckon with all the Grandees of the world for every thousand, for every hundred, for every pound, yea, for every penny that he has entrusted them with. All Princes, Rev. 6. 15, 16, 17. Luke 16. 2. Eccles. 12. 14. Nobles and people that are not interested in the Lord Jesus, shall be brought to the book, to the bar in the great day, to give an account of all they have received and done in the flesh. But Christ's darlings shall then be the only welcome guess. Matth. 25. 34. Then shall the King say to them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world. Before the world was founded, the Saints were crowned in Gods eternal counsel. Here is no mention made of the book or the Some of the more refined Heathen have had some kind of dread and fear in their spirits upon the consideration of a day of account, as the writings of Plato and Tully, etc. do sufficiently evidence. bar, but of a Kingdom, a Crown, a Diadem. Now by these eleven Arguments 'tis most evident, that the little that the righteous man hath, is better than the riches of the wicked; the righteous man's mite, is better than the wicked man's millions. But, The eighth Maxim that I shall lay down, to put a stop to your too eager pursuit after the things of this world, is this, viz. That the life of man consists not in the enjoyment of these earthly things, which he is so apt inordinately to affect, Luke 12. 15. And he said unto them, take heed, and beware of covetousness. For a man's life consisteth not in the abundance of the things which he possesseth. Whether we consider man's life, in the length and continuance of it, or in the comfort of it: It consists not in riches; for no man lives a day longer or merrier for his riches. Though possessions are useful to sustain life, yet no man is able to prolong his life, or to make it any thing more happy or comfortable to him, by possessing more than he needs or uses. 'Tis not the Golden Crown that can cure the head-ache, nor the Velvet Slipper that can case a man of the Gout, nor the Purple Robe that can fray away a burning Fever. Mark, the life of man is so far from consisting in the enjoyment of these earthly things, that Jer. 17. 11 many times they hasten a man to his long home. Many a man's Coffer has hastened him to his Coffin; and as many a man has lost his finger for his Ring's sake, so many a man has lost his life for his Purses sake. In all the Ages of the world many a man has deeply suffered for his means. Naboth lost his life 1 Kings 21. Pluta●ch in vita Syllae. for his Vineyards sake. Quintus Aurelius in the days of Sylla lost his life by reason of his Lands. Many a man's means Jos●●hus When Zeli●u● Emperor of Constantinople, had taken Ae●ypt, he found a great deal of Treasure there; and the Soldiers ask of him, what they should do with the Citizens of Egypt having found a great treasure among them: O saith the Emperor, Hang them all up, for they are too rich to be made slaves. has hanged him. Many a man has deeply suffered for his means sake. The Romans ripped up the bellies and bowels of the Jews to search for Gold. The Americans had been more safe, had they had less Gold. They thought Gold was the Spaniards God. But how the Spaniards played the Devil to get their Gold, I shall not at this time take pleasure to relate. Now if our temporal life consists not in any of these earthly things, then certainly our spiritual life consists not in any of these earthly things. For what Religious duty is there that a believer can't do, though he has neither money in his Bag, nor dainties on his Table. And as our spiritual life consists not in any of these earthly things, so our eternal life consists not in any of these earthly things: for as all the treasures of this world can't bring a soul to Heaven, so they cannot keep a soul from dropping down to Hell. This world's wealth that men so much desire, May well be likened to a burning fire, Whereof a little can do little harm: But profit much our bodies well to warm: But take too much, and surely thou shalt burn. So too much wealth to too much woe does turn. But, The ninth Maxim that I shall lay down to put a stop to your too eager pursuit after the things of this world, is this, viz. That there is no rest to be found in any earthly enjoyments. Rest is the centre at which all intellectual natures, as well as natural bodies aim at. A man that is inordinately in love with the world, can never be at rest. The Drunkard sometimes rests from his cups, and the unclean person from his filthiness, and the swearer from his Oaths, and the Idolater from his Idols, but the worldling is never at rest: his head and heart are still a plodding and a plotting how to get, and how to keep the things of this world. Eccles. 5. 12. The sleep of the labouring man is sweet, whether he eat little or much; but the abundance of the rich will not suffer him to sleep. These three Vultures, care of getting, fear of He that is ●ich in conscience (saith Austin) sleeps more sound●y, than he that is richly clothed in Purple Luke 12. 20. keeping, and grief of losing, feed day and night upon the heart of a rich and wretched worldling, so that his sleep departs from him. Sometimes his abundance lies like a lump of Lead heavy upon his heart, so that he cannot rest. Sometimes his conscience does so lash, and lance, and g●u●e him for what he has got by indirect ways and means, that he cannot sleep. Sometimes God himself will not suffer him to sleep: Sometimes God shows him the hand-writing upon Dan. 5. 5, 6. the wall: sometimes he terrifies him with dreams: and sometimes he throws handfuls of Hell fire in his face, as once he did into Judas', and this hinders his rest. Sometimes Matth. 26. 24. by their excessive eating and drinking, their gluttony, their delicious fare, they overcharge nature, which causeth indigestion and malignant vapours, whereby sleep is wholly removed, or else much disturbed. Earthly riches August●ne. are an evil Master, a treacherous Servant, Fathers of flattery, Sons of grief, a cause of fear to those that have them, and a cause of sorrow to those that want them: and therefore what rest is there to be found in the enjoyment of them. The Prior in Melancthon, rolled his hands up and down in a Had a man as much honour and dignity, profit and pleasure as himself could wish, or the ●orld afford, yet within twenty four hours he would be weary of all, and must go to sleep. Basin full of Angels, thinking to have charmed his Gout, but this could give him no case, no rest. Latimer in a Sermon before King Edward the sixth, tells a story of a rich man, who when he lay upon his sick bed, one came to him, and told him, that he was a dead man, that he was no man for this world: as soon as ever the sick man heard these words (saith Latimer) he cried out, must I die? Send for a Physician, Wounds, side, heart, must I die? Wounds, side, heart, must I die? and thus he continued crying out, Wounds, side, heart, must I die? Must I die and leave these riches behind me? All the riches that he had heaped together, could give him no rest nor quiet, when the King of terrors knocked at his doors. All the good things of this world have more or less of the Thorn in them. And therefore what rest can they give? Achans Golden wedge proved a wedge to cleave him, and his garment a garment to shroud him. In Spain they lived happily, until fire made some Mountain's vomit Gold: but what miserable discords have followed ever since. It is only Heaven that is above all Winds, and Storms and Tempests: neither hath God cast man out of one Paradise, for him to think to find out another Paradise in this world. But, The tenth and last Maxim that I shall lay down, to put 10. a stop to your too eager pursuit after the things of this world, is this, viz. That it is a very high point of Christian wisdom and prudence, always to look upon the good things, and the great things of this world, as a man will certainly look upon them, when he comes to die. O with what a disdainful eye, with what a contemptible eye, with what a scornful eye, and with what a weaned heart and cold affections do men look upon all the pomp, state, bravery and glory of the world, when their soul sits upon their trembling lips, and there is but a short step between them and eternity. He that looks upon the world, whilst he has it under his hand, as he will assuredly look upon it, when he is to take his leave of it: he will 1. Never sin to get the world. Nor, 2. He will never grieve inordinately to part with the world. Nor, 3. He will never envy those who enjoy much of the world. Nor, 4. He will never dote upon the world, he will never be enamoured with the world. I have read of a man, who lying in a burning Fever, professed that if he had all the world at his dispose, he would give it all for one draught of Beer, at so low a rate do men value the world at such a time as that is. King Lysimachus lost his Kingdom for one draught of water to quench his thirst. If men were but so wise to value the world at no higher a rate in health, than they do in sickness; in the day of life, than they do at the hour of death; they would never be fond of it, they would never be so deeply in love with it. Now O that these ten Maxims may be so blest to the Reader, as to crucify the world to him, and him unto the world. Gal. 6. 14. He gave good counsel who said, O man if thou be wise, let the world pass, lest thou Aust●n. pass away with the world. Fix thy heart on God; let him be thy portion; fix thy aff●ctions upon Christ, he is thy redemption; on Heaven, let that be thy Mansion. O take ●hat counsel, Love not the world, nor the things of the world. 1 John 2. 15. Mark, he doth not say, have not the world, nor the things of the world: but love not the world, nor the things of the world: nor he doth not say, use not the world, nor the things of the world; but love not the world, nor the things of the world: nor he doth not say, take no moderate care for the world, nor the things of the world: but love not the world, nor the things of the world. But to prevent all mistakes, give me leave to premise these three things. First, 'Tis lawful to desire earthly things, so far as they may be furtherances of us in our journey to Heaven. As a As Mr. Tindal the Martyr, said, I desire these earthly things, so far as they may be helps to the keeping of thy commandments. passenger when he comes to a deep River, desires a Boat, but not for the Boats sake, but that he may pass over the River, for could he pass over the River without a Boat, he would never cry out, a Boat, a Boat: or as the Traveller desires his Inn, not for the Inns sake, but as it is a help, a furtherance to him in his journey homewards; or as the Patient desires Physic, not for Physic sake, but in order to his health. So a Christian may lawfully desire earthly things in order to his glorifying of God; and as they may be a help to him in his Christian course, and a furtherance to him in his heavenly race, Heb. 12. 1. But, Secondly, We may desire earthly things in subordination to the will of God. Lord if it be thy pleasure, give me this and that earthly comfort, yet not my will, but thy will be done. Lord thou art the wise Physician of bodies, souls and Nations, if it may stand with thy glory, give thy sick Patiented life, health and strength; yet not my will, but thy will be done. But, Thirdly, We may desire such a measure of earthly things, and such a number of earthly things, as may be suitable to the Prov. 30. 8, 9 1 Tim. 6. 8. place, calling relation and condition wherein the Providence of God has set us. As a Master, Magistrate, Prince, Lord, Gentleman, etc. A little of these earthly things, and a few of these earthly things, may be sufficient to the order, place, calling and condition of life wherein some men are placed, but not sufficient for a King, a Lord, a Magistrate, a General, etc. These must have their Counsellors, their Guards, variety of attendance, and variety of the creatures, etc. A little portion of these earthly things is sufficient for some: and a great and large portion of these earthly things, is but sufficient for others. Less may serve the Servant, than the M●ster, the Child than the Father, the Peasant than the Prince, etc. The too eager pursuit of most men after the things of this world to make up the losses that they sustained by the fire, hath been the true cause, why I have insisted so largely upon this ninth Duty that we are to learn by that fiery dispensation that hath passed upon us. The tenth Duty that lies upon those who have been 10. burnt up, is to be very importunate with God, to take away those sins that have laid our City desolate, and to keep off from sin for the time to come, and to look narrowly to your spirits, that you do not charge the Lord foolishly, because he Mal. 2. 15. has brought you under his fiery rod. Job 1. 16. While he was yet speaking, there came also another and said, the fire of God is fallen from heaven, and hath burnt up the sheep, and the servants, and consumed them, and I only am escaped alone to tell thee. v. 22. In all this Job sinned not, nor charged God foolishly. The fire of God (that is, a great, fierce and terrible fire) that fell from Heaven, and consumed Jobs sheep and servants, was a more terrible Judgement, than all the former Judgements that befell them, because God seemed to fight against Job with his own bare hand, by fire from Heaven, as once he did against Sodom: In all this Job sinned not: that is, in all this that Job suffered, acted and uttered, there was not any thing that was materially sinful. Satan he said, that if God would but touch all that he had, Job would curse him to his face; but when it came to the proof, there was no such thing. For Job had a fair and full victory over him, and Satan was proved a loud liar. For Job sinned not in thought, word or deed: Job did neither speak, nor do any thing that was dishonourable to God, or a reproach to his Religion, or a wound to his conscience: under this fiery trial Job did not so much as entertain one hard thought concerning God: nor let fall one hard word concerning God, under all the evils that befell Job. Job still thinks well of God, and speaks well of God, and carries it well towards God: Certainly Job had a great deal of God within him, which kept him from sinning under such great and grievous sufferings. O Sirs, it is a far greater mercy to be kept from sinnings under our sufferings, than it is to be delivered from the greatest sufferings. Jobs heart was so well seasoned with Grace, that he would admit of no insolent or unfavoury thoughts of God, or of his severest Providences. In all this Job sinned not, nor charged God foolishly, or with folly. Some refer the former part of this Verse to the mind, and the latter to the mouth: showing that Job (though he had lost all) neither thought in his heart, nor uttered with his mouth any thing unmeet and unworthy of God. The meek, humble, patiented and gracious behaviour of Job under all his sore losses and crosses, is here owned, renowned, crowned and chronicled by God himself. O Sirs, sinning is worse than suffering; it is better to see a people bleeding, than blaspheming; burning, than cursing; for by men's sins God is dishonoured, but by their sufferings God is glorified. O that the Christian Reader would seriously consider of these twelve things, 1. That there is nothing that the great God hates Prov. 6. 16, 17. Jer. 49. 4. Rom. 1. 18. Heb. 6. 6. Ephes. 4 30. Matth. 26. ult. Psal. 30. 6, 7. Isa. 49. 1, 2. Mal. 2. 2. Jer. 4. 18. but sin. 2. That there is nothing that he has revealed his wrath from Heaven against, but sin. 3. That there is nothing that crucifies the Lord of Glory a fresh, but sin. 4. That there is nothing that grieves the Spirit of Grace, but sin. 5. That there is nothing that wounds the conscience, but sin. 6. That there is nothing that clouds the face of God, but sin. 7. That there is nothing that hinders the return of prayer, but sin. 8. That there is nothing that interrupts our communion with God, but sin, 9 That there is nothing that imbitters our mercies, but sin. 10. That there is nothing that puts a sting into all our troubles and trials, but sin. 11. That there is nothing that renders us unserviceable in our places, stations and conditions, but sin. 12. That there is nothing that makes Death the King of terrors, and the terror of Kings to be so formidable and terrible to the Sons of men, as sin. And therefore under all your sorrows and sufferings, crosses and losses, make it your great business, to arm yourselves against sin, and to pray against sin, and to watch against sin, and to turn from sin, 2 Chron. 7. 14. Isa. 16, 17. Chap. 55. 7. Hos 14. 8. Isa. 30. 22. and to cease from sin, and to get rid of sin, and to stand for ever in defiance of sin. Assuredly every gracious heart had rather be rid of his sins, than of his sufferings, Job 7. 21. And why dost thou not take away mine iniquity, or lift up, as the Hebrew runs, to note, that though Job had many loads, many burdens upon him, yet none lay so heavy upon him, as his sin, Hos. 14. 2. Take away all iniquity, and receive us graciously. 'Tis not take away our captivity, and receive us graciously; but take away our iniquity, and receive us graciously: nor it is not take away this or that particular iniquity, and receive us graciously, but take away all iniquity, and receive us graciously; take away slain and sting, crime and curse, power and punishment, that we may never hear more of it, nor never feel more of it: nor never be troubled any more with it. Though their bondage was great, very Dan. 9 11, 12, 13. great, yea, greater than any people under Heaven were exercised with, yet their sins were a more unsupportable burden to their spirits, than their bondage was. And therefore they cry out, Take away all iniquity, and receive us graciously. And this was the usual method of David, when he was under sore troubles and trials, he was more importunate with See Psal. 79. 1, 5, 8. Psal. 25. 7. Psal. 32. 4, 5. Psal. 38. 3, 4. God to be purged and pardoned, than he was to be cased under his troubles, or delivered from his troubles, Psal. 51. 2. Wash me throughly from mine iniquity, and cleanse me from my sin. verse 7. Purge me with Hyssop, and I shall be clean: wash me and I shall be whiter than Snow. ver. 9 Hid thy face from my sin●, and blot out all mine iniquities. ver. 14. Deliver me from blood guiltiness, O God. When Pharaoh was under the Exod. 10. hand of the Lord, he was all for removing of the Plagues, the Frogs, the Locusts, etc. But when David was under the hand of the Lord, he was all for the removing of his sins, and for the cleansing, purging, and washing away of his sins. O that all the burnt Citizens of London would be more earnest and importunate with God to pardon, and purge, and take away all those iniquities that have brought the fiery rod upon them, than they are studious and industrious to have their credits repaired, their houses rebuilded, their Trades restored, and all their losses made up to them. O that they might all be driven by what they have felt, seriously to consider what they have done. No man saith what have I done. O that they would all blame themselves more, and their sins more, and to turn to him who has so sorely Jer. 8. 6. Hos. 6. 1, 2, 3. Isa. 56. 6. Ezek. 36. 33, 37. smitten them, and lay hold on his strength, and make peace with him, that so he may yet build up their waste places, and make up their breaches, and repair their losses, and never turn away from doing of them good, Jer. 32. 41, 42, 43, 44. But, The eleventh Duty that they are to learn that have been burnt up, is to prepare and fit for greater troubles and trials. The anger of the Lord is not yet turned away, but his hand is stretched out still. The Nations are angry, the Isa. 9 12. Rev. 11. 18. face of the times seem sorely to threaten us with greater troubles, than any yet we have encountered with. Ah London, London! Ah England, England, the Clouds that hang over thee, seem every day to be blacker and blacker, and thicker and thicker: thou hast suffered much, and thou hast cause to fear, that thou mayest suffer more: thou hast been brought low: yea, thou art this day brought very low in the eyes of the Nations round about thee, and yet thou mayest be Deut. 28. 43. 2 Chron. 28. 18, 19 Deut. 32. 36. brought lower before the day of thy exaltation comes. When God intends to raise a person, a City, a Nation high, very high, he then usually brings them low, very low, and whe● Psal. 79. 8. Psal. 135. 23. Psal. 142. 6. Isa. 26. 10, 11. Jer. 8. 6. they are at lowest, than the day of their exaltation is nearest. 'Tis commonly darkest a little before break of day. Th● hand of the Lord has been lifted up high, yea, very high over us, and against us, but who reputes, who reforms, wh● returns to the Most High, who smites upon his thigh, wh● says what have I done? who finds out the Plague of hi● Isa. 1. 16, 17, 18. Psalm 106. Hos. 12. 4. own heart? who ceaseth from doing evil? who learns to do well? who stirs up himself to take hold of God? who stands in the gap? who wrestles and weeps, and weeps and wrestles to turn away those judgements that this day threatens us? So long as sin remains rampant, and men continu● impenitent, there is reason to fear a worse scourge than any yet we have been under. Pharaohs stubbornness did but Exod. 9 17. increase his plagues: the more stout and unyielding we are under judgements, the more chains God will still put on. Eccles. 5. 8. When his hand is lifted up, we must either bow or break. Such as have been under the smart rebukes of God, and John 5. 14. will not take Christ's warning, to go their way and sin n● more, have reason to fear his inference, that a worse thing will come upon them. The face of present Providences looks dismal: dreadful sufferings seem to be near, very near, even at our very doors. Yet to prevent fainting, we must Isa. 26. 20. remember, that God never wants chambers to hid his people in, till his indignation be over past. God hath ways enough to preserve his wheat, even when the whirlwind carries away the chaff. God can find an Ark for his Noah's, when a flood of wrath sweeps away sinners on every hand: and God can provide a Zoar for his Lots, when he reins fire and brimstone upon all round about them. Look, as God many times by lesser mercies fits his people for greater mercies; so God many times by lesser judgements fits his people for greater judgements: and who can tell, but that the design of God by the late Judgements of Fire, Sword and Pestilence, is to prepare and sit his people for greater judgements. That God might have inflicted greater judgements than any yet he has inflicted upon us: I have already proved by an induction of particulars, that greater judgements may be prevented, and our present mercies continued and ●ncreased, it highly concerns us to repent, and to turn to the Most High. There are seven sorts of men who have high cause to fear worse Judgements than any yet have been inflicted upon them. 1. Such who scorn and deride at the Judgements of God, Isa. 5 19 Jer. 17. 15. and Chap. 20. 8. 2 Pet. 3. 3, 4, 5. 2. Such who put off the Judgements of God to others, who cry out, O these Judgements concern such and such, but not us. 3. Such who are no ways bettered nor reclaimed by Judgements. 4. Such as grow worse and worse under all the warnings and judgements, as Pharaoh and Ahaz did, Isa. 1. 5. Jer. 5. 3. 2 Chrens. 28. 22, 23. 5. Such as make no preparations to meet God, when he is in the way of his Judgements, Amos 4. 12. 6. Such who are careless Gallioes that do not so much as mind or regard the warnings of God, the judgements of God, Isa. 5. 12, 13. 7. Such as put the evil day far from them, as they did in Isa. 22. 12, 13. and as they did in Amos 6. 3. and as the inhabitants of Jerusalem did a little before their City was laid desolate. Some Writers tell us, that though the Jews had a great many warnings by prodigious signs, and fearful apparitions Hegesippus. Josephus, etc. before Jerusalem was besieged, and the City destroyed: yet most of them expounded the meaning of them in a more favourable sense to themselves, than ever God intended, till the dreadful vengeance of God overtook them to the utmost. It is the greatest wisdom and prudence in the world, to prepare and fit for the worst. The best way on earth to prevent Judgements from falling upon us, or if they do fall, to sweeten them to us, is to prepare for them. But, The twelfth Duty that lies upon those who have been burnt up, is to secure the everlasting welfare of their precious and immortal souls. O Sirs, London's Ashes tell you to your faces, that you cannot secure your Houses, your Shops, your Estates, your Trades, but the eternal well being of your souls may be secured. Every burnt Citizen carries a Jewel, a Pearl of price, a rich Treasure about him; viz. a Divine Matth. 16. 26. soul, which is more worth than all the world. As Christ who only went to the price of souls, as told us, There is Psalm 19 1, 2. much of the Power, Wisdom, Majesty and Glory of God stamped upon the stately fabric of this world, but there is more of the Power, Wisdom, Majesty and Glory of God stamped upon an immortal soul. The soul is the glory of the Creation. What Job speaks of Wisdom, is very applicable to the precious Job 28. 13, 16, 17. soul of man. Man knows not the price thereof: It cannot be valued with the Gold of Ophir, with the precious Onyx, or the Sapphire. The Gold and the Crystal cannot equal it: and the exchange of it, shall not be for Jewels of fine Gold. The soul is a beam of God, a heavenly spark, a celestial plant; it is the beauty of man, the wonder of Angels, Psalm 45. 13. Epictetus and many others of the more refined Heathens have long since said that the body was but the Organ, the soul was the man, the Merchandise. the envy of Devils, and the glory of God. O how richly and gloriously hath God embroidered the soul. The King's daughter is all glorious within: her clothing is of wrought Gold. The soul is divinely inlaid and enamelled by Gods own hand. The soul is of an Angelical nature, it is of a divine Offspring, it is a spiritual substance capable of the knowledge of God, and of union with God, and of communion with God, and of an eternal fruition of God. The soul is an immortal substance, and that not only per gratiam, by the grace and favour of God, as the body of Adam was in the state of innocency, and as the bodies of Saints shall be at the resurrection, but per naturam, by its own nature, having no internal principle of corruption, so as it cannot by any thing from within itself cease to be; neither can it be annihilated by any thing from without. Fear not them which kill the body, Matth. 10. 28. but are not able to kill the soul. Some have observed to my hand, that there are three sorts of created spirits: the first of Gregory, etc. those whose dwellings is not with with flesh, or in fleshly bodies, they are the Angels: the second, of those which are wholly immersed in flesh, the souls of beasts, which rise out of the power of the flesh, and perish together with it: the third is of those which inhabit bodies of flesh, but rise out of the power of the flesh, nor die when the body dyeth; and these are the souls of men. When the body returneth to the Eccles. 12. 7. earth as it was, the Spirit shall return to God who gave it. O Sirs, the soul being immortal, it must be immortally happy, or immortally miserable. Certainly there is no wisdom, nor policy to that of securing the everlasting welfare of your souls. All the honours, riches, greatness and glory of this world, are but chips, feathers trifles, pebbles to your precious and immortal souls: and therefore before all, and above all other things, make sure work for your souls; if they are safe, all is safe; but if they are lost, all is lost, and you cast and undone in both worlds. Chrys●stom observeth, that whereas God hath given many other things double, two eyes to see with, two ears to hear with, two hands to work with, and two feet to walk with, to the intent that the sailing of the one might be supplied by the other, he hath given us but one soul, if that be lost, hast thou another soul to give in recompense for it. If you save your souls, though you should lose all you have in this world, your loss would be a gainful loss; but if you lose your precious souls, though you should gain all the world, yet your very gains will undo you for ever. You have found by the late dreadful fire, that there is no securing of the things of this world; and therefore make it your business, your work, to get a Christ for your souls, grace for your souls, and a Heaven for your souls, that so though all go to wrack h●re, yet your souls may be saved in the day of Christ. What desperate madness and folly would it have been in any, when London was in flames, to mind more, and endeavour more to save their Lumber, than their Jewels; their goods in their Shops, than their Children in their Cradles, or their Wives in their Beds; but it is a thousand times greater madness and folly, for men to mind more, and endeavour more to secure their temporal estates, than they do to secure their eternal estates. But, The thirteenth duty that is incumbent upon those who have been burnt up, is to get a God for their portion. You Psalm 16. 5. Psalm 63. 26. have lost your earthly portion, your earthly poss●ssions, O that you would now labour with all your might, to get God Psal. 119. 57 Jer. 10 16. Lam. 3. 24. for your portion. If the loss of your earthly portions shall be so sanctified to you, as to work you to make God your portion, than your unspeakable losses will prove inconceivable gain unto you. O Sirs, God is the most absolute need full and necessary portion: the want or the loss of earthly portions may afflict and trouble you, but the want of God for your portion will certainly damn you: it is not absolutely necessary, that you should have a portion in Gold, or Silver, or Jewels, or Goods, or Houses, or Lands, or Lordships; but it is absolutely necessary, that you should have God for your portion. Suppose that with the Apostles, you have no certain dwelling place, nor no Gold, nor Silver 1 Cor. 4. 11. Acts 3. 6. Luke 16. 20, 21. in your purses: Suppose with Lazarus you have never a rag to hang on your backs, nor never a dry crust to put in your bellies: Suppose with Job you should stripped of all your worldly comforts in a day; yet if God be your portion, you are happy, you are really happy, you are signally happy, you are greatly happy, you are unspeakably happy, you are eternally happy. However it may go with you in this world, yet you shall be sure to be glorious in that other world. To have God for thy portion O man, is the one thing necessary; for without it thou art for ever and ever undone: If God be not thy portion, thou canst never enjoy communion with God in this world: if God be not thy portion, thou canst never be saved by him in the other world. Will you consider a little what an excellent transcendent portion God is? 1. He is a present portion: he is a portion in hand, he is See my Matchless Por●●on, from p. 8. to p. 107. where all these particulars are fully proved. a portion in possession. 2. God is an immense portion, he is a vast large portion, he is the greatest portion of all portions. 3. God is an all-sufficient portion. 4. God is a pure and unmixed portion: God is an unmixed good, he hath nothing in him but goodness. 5. God is a glorious, a happy and a blessed portion: he is so in himself, and he makes them so too, who enjoy him for their portion. 6 God is a peculiar portion, a portion peculiar to his people. 7. God is a universal portion, he is a portion that includes all other portions. 8. God is a safe portion, a secure portion, a portion that none can rob a believer of. 9 God is a suitable portion. No object is so suitable and adequate to the heart, as he is. 10. God is an incomprehensible portion. 11. God is an inexhaustible portion; a portion that can never be spent, a spring that can never be drawn dry. 12. God is a soul satisfying portion; he is a portion that gives the soul full satisfaction and content. 13. God is a perminent portion, an indeficient portion, a never failing portion, a lasting, yea, an everlasting portion. 14. And lastly, God is an incomparable portion; God is a portion more precious, than all those things which are esteemed most precious. Nothing can make that man miserable, that has God for his portion: nor nothing can make that man happy, that hath not God for his portion. O Sirs, why do you think, that God by his late fiery dispensations, has stripped you of your earthly portions, but effectually to stir you up to make him your only portion, etc. But, The fourteenth Duty that is incumbent upon them that have been burnt up, is to make God their habitation, to make Ponder seriously on these Scriptures. Psal. 91. 2, 9, 10. Psal. 71. 3. Psal. 57 1. 2 Cor. 6. 8, 9, 10. Ezek. 11. 16. God their dwelling-place, Psal. 90. 1. Lord thou hast been our dwelling place (or place of retreat) in all generations: or in generation, and generation as the Hebrew runs, it is an Hebraisme, setting forth God to be the dwelling place of his people in all generations before the flood and after the flood. The Israel of God in all their troubles and travels in their wilderness condition, were not houseless nor harbourless: God was both their hiding place and their dwelling place. He that dwelleth in God, cannot be unhoused, because God is stronger than all. 'Tis brave for a Christian to take up in God as in his Mansion-house. It was a witty saying of that learned man Picus Mirandula, viz. That God created the earth for Beasts ro inhabit, the Sea for Fishes, the Air for Fowls, the Heavens for Angels and Stars; and therefore man hath no place to dwell and abide in, but God alone. Now the great God has burnt up your dwelling places, make him your dwelling place, your habitation, your shelter, your place of retreat, your City of refuge. Certainly they dwell most safely, most securely, most nobly, most contentedly, most delightfully and most happily, who dwell in God, who live under the wing of God, and whose constant abode, is under the shadow of the Almighty. Let the loss of your habitations lead you by the hand, to make choice of God for your habitation. There is no security against temporal, spiritual and eternal judgements, but by making God your dwelling place. How deplorable is the condition of that man that hath neither a house to dwell in, nor a God to dwell in? that can naither say, this house is mine, nor this God is mine? that hath neither a house made with hands, nor yet 2 Cor. 5. 1, 2. 1 John 4. 13. Chap. 3. 24. one eternal in the Heavens. 'Tis a very great mercy for God to dwell with us, but it is a far greater mercy, for God to dwell in us, and for we to dwell in God. For God to dwell with us, argues much happiness, but for we to dwell in God, this argues more happiness, yea, the top of happiness. There is no study, no care, no wisdom, no prudence, no understanding, to that which works men to make God their habitation. No storms, no tempests, no afflictions, no sufferings, no Judgements can reach that man, or hurt that man, who has made God his dwelling place. He that hath God for his habitation, can never be miserable; and he that hath not God for his habitation, can never be happy. That God that has once burnt you out of your habitations, can again burn you out of your habitations; and if he should, how sad would it be, that God has once and again burned you out of your habita●ions, and yet you have not made him your habitation? etc. But, The fifteenth Duty that is incumbent upon those who have been burnt up, is to make sure an abiding City, a City See my Treatise on Assurance. that hath foundations, whose builder and maker is God. H●b. 13. 14. For here have we no continuing City, but we seek one to come. These words are a reason of his former exhortation to the bel●ev●ng H●brews, to renounce the world, and Ver. 13. ●o take up Christ's Cross and follow him; as is clear by this causal particle for. It is a probable conjecture made by some, 〈◊〉. as Estius observeth, that St. Paul speaks prophetically of the Esti●s Exposit i● loc. destruction of the City of Jerusalem, which was then at hand, and that in a short time, neither that City, nor the Country about it, would be an abiding place for them; but driven from thence they should be, and be forced to wander up and down; and therefore they were to look for no other abiding place, but Heaven. Here we have no continuing City. The Adverb translated here, is sometimes used for place, and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. more strictly for the particular place, where one is (as for that place where Peter was, when he said, It is good for us to be here) or more largely for the whole earth, and so it is taken Matth. 17. 4. here, for it is opposed to Heaven. For the present we have no abiding City, but there is an abiding City to come, and that's the City which we seek after. This earthly Jerusalem is no abiding City for us: this old world, the glory of which is wearing off, is no abiding City for us; but Jerusalem that is above, the heavenly City, the City of the great King, the City of the King of Kings. This world is a wilderness, Rev. 21. 2. Chap. 1. 5, 6. and believers as Pilgrims and strangerss must pass through it to their heavenly Canaan. This world is no place for believers to continue in; they must pass through it to an abiding City, to a continuing City, to a City that hath foundations, Heb. 11. 10. For he looked for a City which hath foundations, whose builder and maker is God. The Plural Number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is here used, foundations, for emphasis sake: this City is said to have foundations, to show that it it a firm, stable, immovable and enduring City, which the Apostle opposeth to the Tabernacles or Tents wherein Abraham and the other Patriarches dwelled while they were on earth, which had no foundations, but were movable and carried from place to place, and easily pulled down, or overthrown, or burned up; b●t Heaven is an immovable, firm, stable and everlasting City. Heaven is a City that is built, 1. Upon the foundation of God's eternal good will and Ephes. 1. 3, 4, 5, 6. 2 T●m. 2. 10. 1 Pet. 1. 2, 3, 4, 5. Rom. 9 11. Chap. 11. 5 7. 2 Pe●. 1. 4. Heb. 6. 17, 18, 19, 20. pleasure. 2. That is built upon God's election to eternal glory. 3. That is built upon the foundation of Christ's eternal merits and purchase. 4. That is built upon the foundation of God's everlasting Covenant of free, rich, infinite, sovereign and glorious grace. 5. That is built upon the immutable stability of God's promise and oath: Heaven is built upon the foundation of great and precious promises, and upon his oath, who is faithfulness itself, and cannot lie. Now O what a strong City, what a glorious City, what a continuing City, what a lasting, yea, what an everlasting City must Heaven needs be▪ that is founded upon such strong and immovable foundations as they are? Heaven hath foundations, but the Earth hath none: the earth hangs upon nothing, as Job speaks Job. 26. 7. Nineveh, Babylon, Jerusalem, Athens, Corinth, Troy, and those famous Cities of Asia, were strong and stately City's in their times, but where are they now? Both Scripture and History doth sufficiently evidence, that in all the Ages of the world, there hath been no firm, stable, or continuing City to be found: and the Divine Wisdom and Providence hath ordered, and that partly to work the sons of men to put a difference betwixt the things of this world, and the things of Heb. 2. 5. Col. 3. 1. Heb. 12. 28. 1 Pet. 1. 4. 2 Cor. 5. 1, 2. the world to come: and partly to wean them from the world and all the bravery and glory thereof: and partly to awaken them, and stir them up to make sure a Kingdom that shakes not, riches that corrupt not, an in inheritance that fadeth not away, a house not made with hands, but one eternal in the Heavens; and a City that hath foundations, whose builder and maker is God. Heaven is styled a City, to set out the excellency, glory and benefits thereof. The resemblance betwixt Heaven and a City, holds in these respects among others. First, A City is a place of safety and security, so is Heaven a place of the greatest safety and security. A soul in Heaven, Neh. 3. 1. Jer. 35. 11. is a soul out of Gun-shot, no Devil shall there tempt, no wicked men shall there assault, no fire-balls shall be there cast about, to disturb the peace of the heavenly inhabitants. Secondly, A City is compact, it is made up of many habitations; so in Heaven there are many habitations, many john 14. 2. Mansions. In our common Cities many times the inhabitants are much shut up, and straightened for want of room; out in Heaven there is Elbow-room enough, not only for God, and Christ, and the Angels, those glistering and shineing Courteours, but also for all believers, for all the elect ●f God. Thirdly, A City hath sundry degrees of p●rsons appertaining unto it, as chief Magistrates and other Officers of Heb. 12. 22, 23. sundry sorts, with a multitude of Commoners. So in Heaven there is God the Father, God the Son, and God the Holy Ghost, and an innumerable company of Angels and ●aints. Fourthly, In a City you have all manner of provisions and useful commodities; so in Heaven there is nothing wanting that is needful or useful. Fifthly, A City hath Laws, Statutes and Orders for the better Government thereof; 'tis so in Heaven: and indeed there is no Government, to the Government that is in Heaven. Certainly there is no Government that is managed with that Love, Wisdom, Prudence, Holiness and Righteousness, etc. as the Government of Heaven is managed with. Sixthly, Every City hath its peculiar privileges and immunities; so it is in Heaven; Heaven is a place of the greatest Rev. 3. 12. privileges and immunities. Seventhly, Cities are commonly very populous; and so is Heaven a very populous City, Dan. 7. 10. Rev. 5. 11. Rev. 7. 9 Eighthly, None but Freemen may Trade, and keep open Shop in a City; so none shall have any thing to do in Heaven, Rev. 21. 27. but such whose name are written in the Lamb's Book of Life. Believers are the only persons that are enrolled as Freemen in the Records of the heavenly City. Ninthly, Cities are full of earthly riches; and so is Heaven of glorious Riches: there are no riches, to the riches of Isa. 23. 8. Rev. 21. the heavenly Jerusalem. All the riches of the most famous Cities in the world, are but Dross, Brass, Copper, Tinn, etc. to the riches of Heaven. O Sirs, how should the consideration of these things, work us all, to look, and long, and to prepare, and fit for this heavenly City, this continuing City, this City which hath foundations, whose builder and maker is God. The Holy Ghost frequently calling believers, Pilgrims, sojourners, strangers, Heb. 11. 13. 1 Pet. 2 11. Psal. 119. 54 doth sufficiently evidence, that there is no abiding for them in this world: this world is not their Country, their City, their home, their habitation; and therefore they are not to place their hopes, or hearts, or affections upon things below. Heaven is their chief City, their best Country, their Col. 3. 1, 2. most desirable home, and their everlasting habitation; and Luke 16. 9 Rev. 22. 17. therefore the hopes, desires, breathe, long and workings of their souls, should still be heaven-ward, glory-ward. Oh when shall grace be swallowed up in glory? when shall John 14. 2, 3, 4 we take possession of our eternal Mansions? when shall we be with Christ, which for us is best of all? The late fire Phil. 1. 23. hath turned all ranks and sorts of men out of the houses where they once dwelled, and it will not be long before death will turn the same persons out of their present habitations, and carry them to their long homes. Death will turn Princes Eccles. 12. 5. out of their most stately Palaces, and great men out of their most sumptuous Edifices, and rich men out of their most pleasant houses, and warlike men out of their strongest Castles, and poor men out of their meanest Cottages. The Prince's Palace, the great man's Edifice, the rich man's house, the warlike man's Castle, and the poor man's Cottage are of no long continuance. O how should this awaken and alarm all sorts and ranks of men, to seek after a City which hath foundations, to make sure their interest in the New Jerusalem which is above, in those heavenly Mansions, that no time can wear, nor flames consume. But, Sixteenthly and lastly, Was London in flames on the Lord's Day, and was the profanation of that day, one of those great sins that brought that dreadful judgement of fire up●n London, that hath turned that glorious City into a ruinous heap? then Oh that all that have been sufferers by that lamentable fire, (and all others also) would make it their ●usiness, their work, their Heaven, to sanctify the Sabbath, ●nd to keep it holy all their days, that the Lord may be no more provoked to lay London more desolate, than 'tis laid this day. Let it be enough, that this day of the Lord hath been so greatly profaned, by sinful om●ssions, and by sinful commissions; by the Immorality, Debauchery, Gluttony, Drunkenness, Wantonness, Filthiness, Uncleanness, Rioting, Revelling and Chambering, that multitudes were given up to before the Lord appeared against them in that flaming fire that hath laid our renowned City in Ashes. Let it be enough that the Lord has been more dishonoured, and blasphemed, that Christ hath been more reproached, despised and refused, and that the Spirit hath been more grieved, vexed, provoked and quenched on the Lord's Day, than on all the other days in the week. Let it be enough, that on this day of the Lord, many have been a playing, when they should ●ave been a praying; and that many have been a sporting, when they should have been a mourning for the afflictions of Joseph. And that many have been a courting of their Amos 6. 6. Mistresses, when they should have been a waiting on the Ordinances: And that many have been fitting at their doors, when they should have been instructing of their families: and that many have been walking in the Fields, when they should have been a sighing and expostulating with God in their Closets; and that many have made that a day of common labour, which God hath made to be a day of special rest, from sin, from the world, and from their particular callings. Oh that all men who have paid so dear for profaning of Sabbaths, would now bend all their force, strength, power and might, to sanctify those Sabbaths, that yet they may enjoy on this side eternity? etc. But you will reply upon me, How is the Sabbath to be sanctified? Quest. I shall endeavour to give a clear, full and satisfactory Answer Answ. to this necessary and noble Question. And therefore take me thus. First, We are to sanctify the Sabbath, by resting from all servile labour and work on that day. Exod. 20. 10. But the Exod. 16. 29, 30. Neh. 13, 15, 16, 17, 18. seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work; thou, nor thy Son, nor thy Daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. Jer. 17. 22. Neither carry forth a burden out of your houses on the Sabbath Day; neither do ye any work, but hollow ye the Sabbath Day, as I commanded your fathers. Isa. 58. 13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking of thine own words. Here are three things distinctly observable in the words: 1. Words. 2. Works. 3. Pleasure. Not doing thine own ways, that is, works: not speaking thine own words: not finding thine own pleasure. Now mark, we have stronger reasons to engage us to a stricter observation and sanctification of the Lords Day, than they had for their Sabbath: which may be thus evinced. (Not to speak of their double Sacrifices upon their Sabbath, Numb. 28. 9, 10. which (as some think) might typify our double devotion on the Lord's Day: nor yet to speak of those six Lambs, whereby others conjecture, was fore-prophesied the abundant services in the time of the Gospel, Ezek. 46. 1. 5.) First, Our Motives are far greater, and more efficacious: For, First, Our day hath many privileges above theirs: witness the honourable Titles given to it by holy and learned men. As the Queen of days, Princess, Principal, Primate, a Royal day, higher than the highest, the first fruits of the days; yea, saith Hierom, The Lord's Day is better than any other common day, than all Festivals, New-moons, and Sabbaths of Moses. By these Titles 'tis evident, that the Ancients had the Lords Day in very h●gh esteem and veneration. Sirs, look, what Gold is among inferior Metals, and what among other Grain, etc. the same is the Lords Day above all other days of the week. Secondly, Their Sabbath was celebrated for the memorial of the Creation; ours for the great work of Redemption. But, Thirdly, Theirs was celebrated for their deliverance out of Egypt, ours for our deliverance from Hell. Now if the Jews were bound, and that for a whole day not to do their own works, nor speak their own words, nor find their own pleasure; how much more solemnity belongs to our Lord's Day? O, what a day is the Lords Day! and how solemnly and devoutly ought it to be observed and sanctified? But, S●condly, We have greater means and helps for the sanctification of the Sabbath, than the Jews had for a long time; or than the Primitive Christians had for three hundred years. Mark, the holy observation of the Sabbath among them, came in by degrees long after the day was settled; and the reason was this, because for a good while they had no word written to be read, nor no Synagogues built to read it in. It was well nigh a thousand years, or above a thousand years after the giving of the Law, before the reading of the Law in Synagogues came up. For a long time they had no Books among them, but the five Books of Moses; and those Books neither, were not well understood by the common people. And it is further observable, that the children of Israel being in Egypt under sore pressures, afflictions and cruel bondage, etc. neither did, nor could keep the Sabbath in any solemn manner, not being permitted either to rest, or enjoy any solemn assemblies. And when they were in their wilderness condition, they had many stations, diversions and incursions of enemies, so that they could not keep the Sabbath in any solemn public manner, as afterwards they did when they were settled in peace and safety in the Land of Canaan. And so the Primitive Christians for three hundred years living under very great and violent Persecutions: they neither did, nor could keep the Lords Day with that solemnity that they should or would; but as for place, they met not openly, but secretly in Woods, and Deserts, and Holes, and Caves, and Dens of the earth: and so for time, sometimes they met in the day, and often they met in the night. But as for us, who have lived, and do live in these days of the Son of man, what rare means and helps, what abundance of means and helps, what choice and precious means and helps have we had, and still have (in spite of all oppositions from high or low) to enable us to sanctify the Sabbath. And O that all the means and helps, that we yet enjoy, may be signally blest to that purpose. But, Thirdly, The Heathens by the very light of nature, held it but reasonable, that the days consecrated to their Gods, should totally be observed with rest, and sanctity, the Flamens which were their Priests, affirmed, that the Holidays were polluted, if any work were done upon the solemn days; besides it was not lawful for the King of the Sacrifices, Macrob●us l. 1. c. 16. and the Flamens their Priests to see a work done on the holy days; and therefore by a Crier it was proclaimed, that no such things should be done: and he that neglected the Precept, was fined; and besides the fine, he which did aught unawares on such days, was to offer Sacrifices for expiation. And Scaeuòla the High Priest affirmed, that the wilful offendor could have no expiation. Now shall Heathens be so strict in the observation of their holy days, and shall not Christians be as strict in their observation of the Lords Day? These Heathens will one day rise in judgement against the slight observers, and the gross prophaners of the Lords Day. But, Secondly, We must sanctify the Sabbath, by preparing ou● selves before hand for that day, and all the duties of that day. Eccles. 5. 1, 2. Hence it is that God hath fixed a Memorandum upon this Command, more than he hath upon any other Command. Exod. 20. 8. Remember the Sabbath day to keep it holy. Sabbath days are our market-days. Now men that are worldly wise, they consider before hand, what to buy, and what to sell. The Husbandman dungs, dresses, ploughs, harrows, and all to prepare it for seed. I will (saith holy David) Psalm 26. 6. wash my hands in innocency: so will I compass thine Altar, O Lord. Signifying that to holy performances, there ought to be holy preparations. When the Temple was to be built, the Stones were hewn, and the Timber squared and fitted, before they were brought to the place where the Temple stood. The Application is easy. First, The Jews had their preparations, Mark 15. 42. And now when the Even was come, (because it was the preparation, that is, the day before the Sabbath, etc.) Their preparation began at three a clock in the afternoon, which the Hebrews called the Sabbath Eve. The Jews (as I have read) were so careful in their preparation for the Sabbath, that to further it, the best and wealthiest of them, even those that had many servants, and were Masters of Families, would chop Herbs, sweep the house, cleave wood, and kindle the fire, and do such like things, etc. S●condly, The Heathens did use to prepare themselves by a strict kind of holiness, before they would offer Sacrifices to several of their Gods. They had (as Authors writ) their stone pots of water set at the doors of their Temples, where they used to wash before they went to Sacrifice. Thirdly, The works of the day are great and glorious: and what excellent works are there in nature, but requires some previous preparation? etc. Fourthly, Consider the Dignity, Majesty, Authority and Purity of that God, with whom you have to do in all the duties of the day. When men are to converse and treat with earthly Princes, or to give them entertainment, how do they prepare and make ready? And will you carry it worse towards 1 Tim. 6. 15, 16. the King of Kings, and Lord of Lords, than men do carry it towards mortal Princes, whose breath is in their nostrils, and whose glory shall assuredly be laid in the dust? etc. Fifthly, Consider if you do not prepare yourselves befor● hand for that day of the Lord, and all the duties of that day, what difference will there be between you and the worst of Hypocrites, Formalists, Superstitious or profane persons, who rush upon holy duties, as the Horse rusheth into the Battle. Dost thou dress up thy house, thy Husband, thyself, thy children? so do the worst of persons. If you do not prepare for the duties of the day, and to meet with God in those duties, what singular thing do ye? Matth. 5. 27. Sixthly, Consider what blessed yearnings you have made on those Sabbaths, wherein you have been prepared to meet with the Lord, and to manage the duties of those days. O the joy, the peace, the comfort, the communion, the satisfaction, the enlargements, that you have then met with: and on the other hand consider, what poor yearning you have made of it, when you have been careless and rash, and have not prepared yourselves for the duties of the day, and for the enjoyment of God in those duties. Oh how flat, how cold, how dull, how dead, how straitened, have you been on those Sabbaths, wherein you have not prepared to meet with the Lord? etc. But you may say, Wherein doth our preparation for the Sabbath Quest. consist? In these three things. Answ. First, In a holy care, so to order all our worldly business and affairs on the day before, that they may not increase upon us on the Lord's Day, to trouble us, or distract us in the duties of that day. Secondly, In putting iniquity far from you, in laying aside all superfluity of naughtiness, that you may receive the engrafted Job 11. 14, 15. James 1. 12. word with meekness, which is able to save your souls. When the vessel is unclean, it sours quickly the sweetest liquors that are poured into it. And so when the heart is filthy and unclean, it loses all the good, it might otherwise gain by Ordinances. If the stomach be foul it must be purged before it be fed, or else the meat will never nourish and strengthen nature, but increase ill humours. So the souls of men must be purged from soul enormities and gross impieties, or else they will never gain any saving good by Ordinances. 2 Tim. 2. 21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified and meet for the Master's use, and prepared unto every good work, etc. Thirdly, In acting your graces in all the duties of the day. Sleepy habits will do you no good, nor bring God no glory: all the honour he hath, and all the comfort and advantage Isaiah 50. 10. you have, is from the active part of grace: and therefore you must still be a stirring up the grace of God that is in you, 2 Tim. 1. 6. Stir up the gift of God that is in thee. I know the Apostle speaks of the Ministerial gift: but it is as true of the work of grace: for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifies grace, as well as gift. Stir up the grace of God in thee. Mark the phrase, it is a remarkable phrase: for in the Original it is to blow up thy grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, just as a man blows up a fire that grows dull, or is hid under the ashes: blow up the grace of God in thee. Some think, that it is a Metaphor taken from a spark kept in ashes, which by gentle Calv●n and others. blowing, is stirred up till it take a flame. Others say, it is an allusion to the fire in the Temple, which was always to be kept burning. Look as the fire is increased and preserved by blowing; so are our graces preserved and increased by our acting of them. We get nothing by dead and useless habits: Talents hid in a Napkin, gather rust. Look, as the noblest faculties are embased, when they are not improved, when they are not exercised. So the noblest graces are embased, when they are not improved, when they are not exercised. Grace is bettered and made more perfect, by acting: neglect of our graces, is the ground of their decrease and decay. Wells are the sweeter for drawing: and so are our graces for acting. We had need pray hard with the Spouse, Cant. 4. ult.. Awake O North wind, and come thou South, blow upon my garden, that the spices thereof may flow out: let my beloved come into his garden, and eat his pleasant fruit. Satan's grand design, is not to keep men from going the round of duties, nor yet to keep men from attending on Ordinances, but his grand design, is to hinder the exercise of grace. All other exercises without the exercise of grace, will do a Christian no good; as you may see Luke 22. 31, 32, 33. 1 Tim. 4 8 Isa.. ●● 1. 8. Neh. 7. 4, 5. 6. by comparing the Scriptures in the Margin together. The more grace is exercised, the more corruptions will be weakened and mortified. As one bu●ket in the W●ll rises up, the other go●s down; so as grace rises higher and higher, corruptions fall lower and lower. There was two Laurels at Rome, and when the one flourished, the other withered; so where grace flourishes, corruptions whither. As the house 2 Sam. 3. 1. of David grew stronger and stronger; so the house of Saul grew weaker and weaker. So as grace in its exercise grows stronger and stronger. So sin like the house of Saul, will every day grow weaker and weaker. If you keep not grace Mark 4. 40. in exercise, it may most fail you, when it should stand you most in stead. If a man uses a knife but now and then, he may have his knife to seek when he should use it. That Sword grows rusty in the scabbard, that is used but now and then. You know how to apply it. But, Thirdly, You must sanctify the Sabbath, by looking upon the enjoyment of Sabbaths and Ordinances, as your great happiness by looking upon every duty as your dignity, and by Prov. 8. 34, 35. Psalm 27. 4. Psalm 42. 1, 2, 3, 4, 5. Psalm 63. 1, 2, 3: looking upon every work of that day, as carrying a reward with it. Psalm 19 11. And in keeping of them there is great reward: not only for keeping, but also in keeping of God's commands, there is great reward. A gracious soul would not exchange the joy, the peace, the comfort, the assurance, the communion, the delight, the satisfaction that it enjoys in the ways of obedience (before pay day comes, before the Crown be put on, before the full reward is given out) for all the Crowns and Kingdoms of this world. David was a King, a great and glorious King; yea, the best King in all the world, and yet he esteemed it as a very high honour to be the lowest Officer, a doorkeeper in God's house, Psalm 84. 10. A day in thy Courts, i● better than a thousand: I had rather be a doorkeeper in the house of my God, (or I had rather sit at the threshold, as the Hebrew runs) than to dwell in the tents of wickedness. 1 Kings 10. 8. Happy are the men, happy are these thy servants which stand continually before thee, and that hear thy wisdom: said the Queen of Sheba concerning Solomon's servants. O then how many thousand times more happy are they who hear Christ in his Ordinances, who see Christ in his Ordinances, and who enjoy Christ in his Ordinances on his own day. Of all days the Sabbath Day is the day wherein Christ carries his people into his Wine-cellar, wherein he brings them to his Banqueting▪ house, and his banner over them is love. This is the day wherein he stays his Cant. 2 4, 5, 6. people with Flagons, and comforts them with Apples, and wherein his left hand is under their head, and his right hand doth embrace them. O the sweet communion, the sweet discoveries, the sweet incomes, and that blessed presence, and those glorious answers and returns of prayer, that the Saints have had on Sabbath days. Christ in his Ordinances on the Sabbath day, doth as Mary, open a box of precious Ointment which diffuseth a spiritual savour among them that fear him. Though many slight Ordinances, and many deny Ordinances, and many oppose Ordinances, and many Many in these days are like old Barz●lla●, that had lost his taste and hearing, and so cared not for David's Feasts and Music. 2 Sam. 19 35. fall off from Ordinances, and many pretend to live above Ordinances, and under that pretence, vilify the Ordinances as poor, low, weak things, yet the beauty and glory of God's Ordinances, will one day convince the world of the excellency of the Saints, Ezek. 37. 26, 27, 28. I will set my Sanctuary in the midst of them for evermore. My Tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the Heathen shall know, that I the Lord do sanctify Israel, when my Sanctuary shall be in the midst of them for evermore. I doubt not, but there are many thousands of the precious servants of the Lord, who are able to tell this poor, blind, dark world, from their experience, that they have seen, and felt, and tasted, and enjoyed more of God in his Ordinances on this day, tha● ever they have enjoyed on any other day. But, Fourthly, You must sanctify the Sabbath, by rising as early in the morning, as your age, strength, health, and ability, Psal. 139. 18. Gen. 22. 3. Job 1. 5. and bodily infirmities will permit. Abraham risen up early in the morning to offer up his only Son. And Job risen up early in the morning, to offer up burnt-offerings. So David, my voice shalt thou hear in the morning. O Lord, in the morning Psalm 5. 3. will I direct my prayer unto thee (or martial my prayer, as the Hebrew runs) and will look up (or will look out as a watchman looks out of his Watch-Tower, to discover an approaching enemy) So Psalm 130 6. My s●ul waiteth for the Lord, more than they that watch for the morning: I say, more than they that watch for the morning. Psal. 88 13. In the morning shall my prayer prevent thee. That this may the more work, and the better stick seriously consider of these hints, etc. First, God is the first Being; and therefore of right deserveth to be served first. If you can find any being before Dan. 7. 2●. Chap. 2. 20, 21, 22. the being of that God, who is blessed for ever, let that being be served first: if not (as I am sure you can't) then let the first being be first served. But, Secondly, As God is the first being, so he is the best being: he is the choicest and chiefest good; and therefore aught to be first minded and served, Psal. 4. 6. Psal. 73. 25. Psal. 144. 15. But, Thirdly, As God is the best being, so he is the greatest being: as he is the choicest and the chiefest good, so he is the Mal. 1. ult. greatest good, the greatest Majesty, the greatest Authority; and therefore he ought to be first served. But, Fourthly, God gives the greatest rewards and the fullest rewards, and therefore he ought to be served first. He gives Psalm 19 11. Matth. 5. 12. 2 John 8. a Crown of righteousness, 2 Tim. 4. 8. A Crown of life, Rev. 2. 10. A Crown of glory. James 1. 12. A Crown of immortality. What han't men done, what won't men do, what don't men do for earthly Crowns? A Crown is the top of Royalty: and how many Princes have swum through the blood of thousands to their earthly Crowns. O how much more active for God, should that glorious Crown make us, which he has laid up for all that love him. But, Fifthly, Christ risen early in the morning before day, and went into a solitary place to pray: and why should not we Mark 1. 35, 36. make it our business, our work, our Heaven to write after so noble a Copy: we cannot glorify Christ, more than by our conformity to him, than by imitating of those blessed patterns that he hath set before us. But, Sixthly and lastly, The children of Israel risen up early in the morning on the Sabbath day, to o●●er up burnt-offerings Exod. 32. 4, 5, 6. and peace-offerings to an Idol. So Papists, Turks and Heathens are early in the mornings at their devotions: and the Harlot rises early in the morning to trapan the lustful youth, Prov. 7. 15. Therefore came I forth to meet thee diligently, to seek thee: or as it runs in the Hebrew, In the morning came I forth to meet thee. Now how should this put Christians to a holy blush, to see the very basest and worst of people to take more pains to go to Hell, than themselves do to go to heaven. Shall they rise early to serve their Idols, and shall not we rise early to serve our God, and save our souls? O Sirs, did you but love Christ more, and Sabbaths more, and duties more, you would then be more early in your communion with God, as the Spouse was. Marry Magdelen loved Cant. 7. 11, 1●. Christ much, Luke 7. 47. And she came early to the Sepulchre to seek him. She came to look after Christ as soon as it began to down, Matth. 28. 1. Mark 16. 1, 2. Luke 24. 1. Joh. 20. 1. Men that love the world, can rise early to gain the world. Now shall nature do more than grace? Shall the love of the world, outdo the love of Christ? the Lord forbidden. And thus I have done with those Considerations that should quicken you up to sanctify the Sabbath, by rising as early in the morning, as your age, health, strength, ability and bodily infirmities will permit. But, Fifthly, You must sanctify the Sabbath, by a Religious performance of all the duties of the day. What are they? Quest. 1. Public. Answ. 2. Private. What are the public duties that are to be performed on that Quest. day? Fi●st, To assemble yourselves with the people of God, to Answ, hear his Word, Neh. 8 1. 9. M●tth. 13. 54. Joel 1. 13. 14. Chap. 15. 16. Luke 4. 16, 17. John 20. 19, 26. Acts 2. 1. 44. 46. Acts 5. 12. 1 Cor. 11. 20. Secondly, Prayer, Psalm 5. 7. Psalm 42 4. Psalm 118. 24, 25, 26. Is●. 56. 7. Matth. 21. 13. Acts 1. 13, 14. Acts 2 46, 47. Acts 16. 13. Heb. 13. 15. Thirdly, The Administrations of the Seals, Acts 2. 46. Chap. 20. 7. 1 Cor. 11. 20, 33. Fourth●y, Singing of Psalms, Hymns, or Spiritual Songs, Psalms 92. 1. Matth. 26. 30. 1 Cor. 14. 15. James 5. 13. Heb. 2. 12. Fifthly, Works of Mercy and Charity, Nehemiah 8. 9, 10, 11, 12. 1 Cor. 16. 1, 2. Sixthly, and lastly, The Censures of the Church: as casting out of communion the obstinate, and in receiving such into communion, as the Lord hath received into communion and fellowship with himself, 1 Tim. 5. 20, 21. 1 Cor. 5. 4. 2 Cor. 2. 6, 7. Rom. 14. 1. Chap. 15. 7. etc. What are the private duties that are to be performed on that Quest. day? First, Prayer in our Families and Closets, Colossians 3. 17. Answ. Luke 18. 1, 2. 1 Thess. 5. 18. Ephes. 6. 18. See my Treatise on Closet Prayer, etc. Secondly, Reading of the Word, Joshuah 1. 8. Deut. 6. 6, 8, 9, 10. Chap. 11. 19 and Chap. 4. 10. John 5. 35. Col. 3. 16. Rev. 1. 3. Thirdly, Meditation, Psalm 1. 2. Psalm 119. 97. 1 Cor. 14. 5. 1 Tim. 2. 11, 18. But on what must we meditate? Quest. 1. Upon the holiness, greatness and graciousness of God. Answ. 2. Upon the person, natures, offices, excellencies, beauties, glories, riches, fullness, and sweetness of Christ. 3. Upon the blessed truths that we either hear or read. 4. Upon our own emptiness, nothingness, baseness, vileness and un worthiness. 5 Upon the works of Creation and Redemption. 6. Upon our spiritual and internal wants. 7. Upon that eternal rest that is reserved for the people of God, Heb. 4 9 Fourthly, Instructing, examining and preparing of your family's, according to the measures of grace you have received, Deut. 6. 7. Deut. 11. 18, 20. Gen. 18. 19, 20. Joshuah 24 15. Fifthly, Singing of Psalms, James 5. 13. Coloss. 3. 16. Ephes. 5. 19 Sixthly, Holy Conference upon the Word, Luke 14 8, 9, 10, 11, 12, 15, 16. Chap. 24. 14, 17, 18. Col. 4. 6. Mol. 3. 16, 17, etc. Seventhly, Visiting and relieving the sick, the poor, the distressed, afflicted and imprisoned Saints of God, Matth. 15. 34. 40. James 1. 27, etc. Now mark when the Public Ordinances may be enjoyed in Christ's way, and in their liberty, purity and glory, it will be your wisdom so to manage all your family duties and closet duties, as that you do not shut out more public Worship. It is more observable, that the Sabbaths and public service are joined together. Leu. 19 30. Ye shall keep my Sabbaths, and reverence my Sanctuary, I am the Lord. Now what God hath solemnly joined together, let no man put asunder. Every Christian should make it his great care, that private duties do not eat up public Ordinances, and that public Ordinances do not shut out private duties. More of this you may see in my Discourse on Closet prayer. But, God is totus ●culus, all eye. As the eyes of a well-drawn Picture are fastened, on the which way soever thou turnest: so are the eyes of the Lord. Sixthly, You must sanctify the Sabbath, by managing all the duties of that day, as under the eye of God. God's eye is very much upon his people whilst they are in Religious duties, and services. Therefore in the Tabernacle, the place of God's public Worship, it was thus commanded, Exod. 25. 37▪ Thou shalt make seven Lamps, and they shall light the Lamps, that they may give light. To teach us that nothing there escapes his sight: for in his house there is always light: and so when the Temple was built, Mine eyes (saith God) shall be there perpetually. It was an excellent 1 Kings 9 3. saying of Ambrose, If thou canst not hid thyself from the Sun, which is God's Minister of light, how impossible will Ambros. Offic. l. 1. c. 14. it be to hid thyself from him, whose eyes are ten thousand times brighter than the Sun. Subjects will carry themselves sweetly and loyally, when they are under their Sovereign's eye: and children will carry themselves dutifully, when they are under their Parents' eye: and servants will carry themselves wisely and prudently when they are under their Master's eye. God's eye is the best Tutor to keep the soul in a gracious frame. It is good to have a fixed eye on him whose Job 31. 5, 6. Prov. 15. 9 Cham 5. 20, 21. eye is always fixed on thee. The best way on earth to keep close to God's Precepts, is always to walk as in his presence: no man on earth, by day or night, can draw a curtain between God and him. There is a threefold eye of God that is present in the assemblies of his people. As, First, There is the eye of observation and inspection: God seethe what uprightness and seriousness, what integrity, ingenuity and fervency you have in his services. Mine eyes are upon all their ways, Jer. 16. 17. Psalm 16. 8. I have set the Lord always before me. Psalm 119. 168. I have kept thy precepts and thy Testimonies; for all my ways are before thee. J●b 31. 4. Doth not he see all my ways, and count all my steps. O Sirs, whether you are praying, or hearing, or reading, or meditating, or singing, or receiving the Lords Supper, or Mal. 3 17. conferring one with another; The eye of the Lord is still upon you. But, Secondly, There is an eye of favour and benediction Amos 9 4. I will set mine eyes upon them for good, 2 Chro. 7. 16. Mine eye and my heart shall be there: that is, in my house. God's eye is here to approve, and to bless, and to increase the graces, the comforts, the communions, and the enjoyments of his people. But, Thirdly, There is the eye of fury and indignation. God's looks can speak his anger, as well as his blows. His fury is visible by his frowns. Mine eyes shall be upon them for evil. God's sight can wound as deeply as his sword. He sharpeneth Job 16. 9 his eyes upon me: s●ith Job. Wild Beasts when they fight, wh●t th●ir eyes as well as their teeth. He sharpeneth his eyes upon me, as if he would stab me to the heart with a glance of his eye: he that waits on God irreverently, or worships him car lesly, or that profaneth his day, either by corporalla bo●r, or spiritual Idleness, may well expect an eye of fury to be fixed upon him, Jer. 17. ult. Ez●k. 22. 26, 31. B●t, S●venthly, You must sanctify the Sabbath, by pressing after immediate communion with God and Christ in all the duties psalm 27. 4. ●sal● 42. 1, 2 ●s●●m 43 4 Psalm 63. 1, 2▪ psalm 84. 1, 2. of the day. Oh, do not take up in duties, or Ordinances, or privileges, or enlarg●ments, or melt, but press hard after intimate communion wi●h God in all you do. Let no duty satisfy thy soul, without communion with God in it C●n. 7. 4. The King is hiled in the Galleries; that is, in his Ordinances. The Galleries, the Ordinances, without King Jesus be enjoyed in them, will never satisfy the Spouse of Cant. 3. 1, 2, 3, 4. Christ. What is a purse without money, or a Table without meat, or a Ship without a Pilot, or a fountain without water, or the body without the soul, or the Sun without light, or the Cabinet without the Jewels: no more are all Ordinances and duties to a gracious soul without the enjoyment 2 Kings 2. 13, 14. The Sea ebbs ●nd flows, the M●on ●ncrease● and decreases so it is with Saints in their communion with God in Ordinances: sometimes they rise, and sometimes ●hey fall: sometimes ●hey have more, and sometimes less communion with God. of God in them. Moses had choice communion with God in the Mount, and that satisfied him. The Disciples had been with J●sus, and this was a spring of joy and life unto them. John 20. 20. Then were the Disciples glad, when they saw the Lord. Here is the Mantle of Elijah, but where is the God of Elijah: said Elisha: So saith a gracious soul, here is th●s Ordinance and that Ordinance, but where is the God of the Ordinance? Psalm 101. 2. O when wilt thou come unto me. O Lord, I come to one Ordinance and another Ordinance, but when wilt thou come to me in the Ordinance? when shall I be so happy, as to enjoy thyself in the Ordinances that I enjoy? The Wagons that Joseph sent to fetch his Father, were the means of bringing Joseph and his Father together. All the Ordinances should be as so many Wagons, to bring Christ and our souls nearer together. Man's summum bonum stands in his communion with God: a● Scripture and experience evidences. Eighthly, You must sanctify the Sabbath, by labouring after the highest pitches of grace and holiness on this day. Every Christian should labour after an Angelical holiness on Isa. 58. 13. this day: on this day every Saint should walk like an earthly Angel. Mark, the Sabbath is not only called holy, but holiness to the Lord, Exod. 31. 15. Six days may work be done, but in the seventh is the Sabbath of rest, holy to the Lord (or as the Hebrew runs, holiness to the Lord) which shows, that the day is exceeding holy, and aught to be kept accordingly. The Sacrifices on this day was to be double, Numb. 28. 9 And on the Sabbath day two Lambs of the first year without spot, and two tenth deals of flower for a meat-offering mingled with Oil, and the drink-offering thereof. The Sacrifices here appointed for every Sabbath day, are full double to those appointed for every day. ver. 3. and yet the daily sacrifices, the continual burnt-offering: ver. 10. was not omitted on the Sabbath day neither. So that every Sabbath in the morning there was offered one Lamb for the daily sacrifice, and then two Lambs more for the Sabbath: and this was appointed, 1. To show the holiness of that day above other days; and that God required more service from them on that day, than he did on any other day. Secondly, To testify their thankfulness for the world's Exod. 20. 11. creation. Thirdly, To put them in remembrance of Gods bringing them out of Egypt by a mighty hand, and by a stretched Deut. 5. 15. out arm. Fourthly, For a sign of their sanctification by the Ezek. 20. 12. Heb. 4. Lord. Fifthly and lastly, for to be a figure of grace, and a sign of that rest in Heaven that Christ hath purchased for his people with his dearest blood. Now mark, as this day was a sign of more than ordinary favours from the Lord, so he required greater testimonies of their thankfulness and holiness on this day, than he did on any other day. Every day should be a Sabbath to the Saints, in regard of their ceasing to do evil, and learning to do well, but on the seventh day Sabbath our duties and services should be doubled. In Ps●●. 92. (which Psalm is titled a Psalm for the Sabbath) there is mention made of morning and evening performances, the variety of duties that are to be performed on this day, may very well take up the whole day with delight and pleasure on this day in a more especial manner, we should labour to do the will of God on earth, as the Angels and Spirits of just men Heb. 12. 22, 23. made perfect do it now in Heaven: viz. wisely, freely, readily, cheerfully, faithfully, seriously, universally and unweariedly. If we are not wanting to ourselves, God on this day will give out much of h●mself, and much of his Christ, and much of his Spirit, and much of his grace into our souls. But, Ninthly, You must sanctify the Sabbath, by managing all the duties of the day with inward reverence, seriousness John 4. 23, 24. and spiritualness. 'Tis the pleasure of God that we reverence his Sanctuary, Leu. 19 30. Ye shall keep my Sabbaths, and reverence my Sanctuary: I am the Lord. Twice in this Chapter the observation of the Sabbath is commanded, that it may be the better remembered, and that men may know, that it is not enough to rest on that day, but that rest must be sanctified by a reverend management of all their soul concernments in all our drawings nigh to God. We must look that our hearts lie under a holy awe and dread of his presence. To the commandment of sanctifying God's Sabbath, this of reverencing his Sanctuary is joined, Gen. 28. 16, 17. because the Sabbaths were the chief times whereon they resorted to the Sanctuary. The Jews made a great stir about reverencing the Temple: they tell us, that they were not to go in with a staff, nor shoes, nor to spit in it: nor when they went away, to turn their backs upon it, but go sidelong. But doubtless the great thing God points at, and expects from his people's hands on this day, is, that they do worship him with inward reverence, seriousness and spiritualness. All other Worship abstracted from this, will neither pleasure God, nor profit us, 1 Tim. 4. 8. For bodily exercise profiteth little. Oh labour to be very spiritual in all the duties of this day. Christ the Luke 1. 35, 36. Matth. 3. 16. John 1. 32. Chap. 6. 36. Heb. 7. 26. Chap. 9 14. 1 Tim. 3. 16. Lord of the Sabbath was spiritual in his conception, in his life and conversation, in his death and passion, in his resurrection and ascension: he was spiritual in his words, in his works, in his ways, and in his worship; and therefore let us labour to be very spiritual in all we do on that day. Again, all the Ordinances of the day are spiritual, viz. the Word, Prayer, Sacraments, singing of Psalms, etc. and therefore we had need to be spiritual in all the services of that day. Again, the ends for which the Lords Day was appointed, are all spiritual: viz. the glory of God, the illumination, conversion, and salvation of sinners, and the edification, confirmation consolation of Saints: And therefore we had need be spiritual Ephes. 6. 12. in all the duties of the day. Again, the grand enemies that we are to encounter with on this day, are spiritual, sin within and Satan without; and therefore we had need be spiritual in all we do. For there is no way to conquer spiritual enemies, but by spiritual weapons, and by spiritual 1 Cor. 10. 13. exercises. Again, grace thrives most, and flourishes best in their souls, who are most spiritual in their duties on the Lord's Day. Again, the more spiritual any man is in his duties on the Lords Days, the more secured and armed he will be against all spiritual judgements, which are the sorest and dreadfullest of all judgements. Again, the more spiritual any man is in the duties of the Lords Day, the more that man acts like the Angels in Heaven, and like the Spirits of Heb. 12. 22, 23. just men made perfect. Again, this will d●fference you from hypocrites, formalists, and all profane persons. An external observation of the Sabbath, will difference you from Heathens; but a spiritual spending of the Sabbath, will difference you from hypocrites. An hypocrite never rises so Luke 13. 14, 15. high, as to be spiritual in the Sabbaths of God. Mark, Sabbaths spiritually spent, are a sure sign of a sincere heart, and of a saving estate. Now Oh that all these considerations Exod. 31. 13. might greatly provoke you, and mightily encourage you to be very spiritual on the Lord's Day, and in all the duties of that day. But, Tenthly, You must sanctify the Sabbath, by being spiritual 10. tual in all natural actions, and holy and heavenly in all 1 Cor. 10. 13. earthly enjoyments. It is reported of a Scotch Minister, that he did eat, drink, and sleep eternal life. Luther tells us, that though he did not always pray and meditate, but did sometimes eat and drink, and sometime, sleep; yet all should further his account. That's a Christian worth Gold, that hath learned that heavenly art, so to spiritualise all his natural actions, as that they shall turn to his account in the great day, Zach. 14. 20, 21. In that day shall there be upon the Bells Cal●●● renders it stables of ho●ses, which are the most stinking and contemptible places; and yet these should be holily used. (or Bridles) of the Horses, Holiness unto the Lord. And the pots in the Lord's house, shall be like the bowls before the Altar. Yea, every pot in Jerusalem and in Judah, shall be holiness unto the Lord of Hosts. Here is holiness written upon the bridles of the horses they ride on, and holiness written upon the cups and pots they drink in. A holy and heavenly heart will be holy in the use of the meanest things that are for common use. Something of sanctity should run through every piece of your civility. Something of the spirit, life, and power of Religion, you should show in all parts of your common conversation on every day, but especially on the Lord's Day. T●rtullian speaking of the carriage of the Primitive Christians Te●tul. Apollog. at their meals: saith, 1. Our Table resembleth an Altar, and our Supper a Sacrifice. 2. Our Table hath nothing savouring of baseness, sensuality or immodesty; we feed by measure, we drink by the rules of temperance. 3. We speak and converse, as in the presence of God: every one repeateth what he knoweth out of the holy Scriptures, and his own invention to the praise of God. 4. As prayer began the Banquet, so prayer concludes it. If you beheld us, you would say, that we were not at Supper, but at a Lecture of holiness. Should not the practice of these Primitive Christians, put all such Christians to a blush in our day, who on the Lord's Day are so carnal in the use of spiritual things, and so earthly in the use of heavenly things. That is a memorable expression that you have in Exod. 18. 12. And Aaron came, and all the Elders of Israel to eat bread with Moses Father-in-law before God. Now mark, in See Deut. 12. 5, 7. 1 Chron. 29. 21, 22. The word Bread is used for all meat. Gen. 3. 19 Chap. 31. 14. these words, you have, 1. The greatness of their courtesy: for though Jethro was a stranger and no Israelite, yet the Elders honoured him with their company. And Aaron and all the Elders came to eat bread with Moses his Father-in law. 2. The graciousness of their carriage: They came to eat bread with him before the Lord. That is, saith Calvin on the Text, in gloriam & honorem Dei, to the honour and glory of God Grace must spice every cup, and be sauce to every dish, or nothing will relish well with him, whose heart is set to sanctify the Sabbath: Aaron and all the Elders of Israel eat bread before the Lord: that is, they eat bread as in the presence of God. Whilst they were eating of bread, their hearts were under a reverential awe of God. Dian●es Temple was burnt down, when she was busy at Alexander's birth, and could not be at two places together. But God is present both in Paradise and in the wilderness at the same time: he is present both at board and bed; both in the family, and in the Closet at the same time. O that in all your natural, civil Psalm 139. and common actions you would carry it, as becomes his eye, his presence, that fills Heaven and earth with his glory. But, Eleventhly, You must sanctify the Sabbath, by managing all the duties of the Sabbath, with a spirit of holy joy and delight. There is no garment that so well becomes the upright, Psalm 33 1. Psalm 32, 11. Phil. 4. 4. 1 Thes. 5. 16, 18. as the garment of gladness. God hath laid his royal command upon us to rejoice on this day. Isa. 58. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight (or as the Hebrew runs, delights: and so Tremelius reads it) the holy of the Lord, honourable, and shalt honour him, etc. Then shalt thou delight thyself in the Lord, etc. Psalm 118. 24. This is the day which the Lord hath made, we will be glad and rejoice therein Now if you compare this Text with Matth. 21. 22, 23. and Acts. 4. 11. you will find, that the precedent Verses are a prophetical prediction of Christ's resurrection; and so this Verse foretelleth the Church's joy upon that memorable and glorious day. A fe●st (saith Solomon) is made for laughter. Eccles. 10. 19 Now on this day the Lord of Hosts is pleased more especially and more abundantly to make for his people, A feast of fat things, a feast of wines on the lees, of fat things full of Isa. 25. 6. marrow, of wines on the lees well refined. On this day we enjoy the freest, and the fullest, and the sweetest, and the choicest, and the nearest communion of Saints: And what doth this call for, but a spirit of holy joy: on this day we enjoy all the precious Ordinances in a most solemn manner; and why then should we not be joyful in God's house of prayer? The Isa. 56. 7. Luke 2. 10, 11, 12, 13, 14. heavenly Host sung at his birth: and why should not we sing and rejoice at his second birth, his resurrection from the dead. O Sirs, Sabbaths are the very suburbs of heaven: and who can be in the suburbs of heaven and not rejoice? A beautiful face is at all times pleasing to the eye; but then especially when there is joy manifested in the countenance. Joy in the face puts a new beauty upon a person, and makes that which before was beautiful, to be exceeding beautiful; it puts a lustre upon beauty. And so doth holy joy put a lustre upon the day of God, the ways of God, and the people of God. It is the duty and glory of a Christian to rejoice in the Lord every day, but especially on the Lord's Day: God reserves the best wine, the best comforts, and the choicest discoveries of himself, and of his love, and of his Christ, and of his glory for that day, and all to make his people joyful in the house of Isa. 56 7. prayer. The Manichees were wont to keep their Fasts upon the Lord's Day: which made Tertullian say, that that practice Lect. 15. of theirs was a detestable wickedness. To fast on the Lord's Day (saith Ignatius) is to kill Christ. But to rejoice in the Lord this day, and to rejoice in all the duties of this day, and to rejoice in that redemption that was wrought for us on this day, this is to crown Christ, this is to lift up Christ. But, Twelfthly, You must sanctify the Sabbath, by sanctifying of the whole day to God's service; and not by fits, and flashes, and sudden pangs. O Sirs, if the Lord was so strict that he would not lose a moment's honour in a ceremonial day of rest. (Leu. 23. 32. It shall be unto you a Sabbath of rest, and ye shall afflict your souls in the ninth day of the month at even: from even unto even shall ye celebrate your Sabbath.) What shall we think the Lord expects upon this day which is mo-Psalm 92. 1, 2. It is good to sing of his loving kindness in the morning: and of his faithfulness every night. Jer. 17. 22. You shall do no work, but sanctify my Sabbath. Now that this may the better stick, consider, First, God hath given you six whole days that you may Exod. 20. 9 Chap. 23. 12. provide for yourselves and families: and therefore do not deny him one day in seven. What an unrighteous thing is it, to buy by one measure which is greater, and sell by another which is lesser. Do not rob God of his time, who hath been so noble, as to give you six in seven. But, Secondly, God rested all the seventh day: he had finished the creation in six days. God did not rest on one part of Gen. 2. 1, 2, 3. the seventh day, and work on the other part of the seventh day; but he rested all the seventh day. And doubtless it is your wisdom, duty and glory, to write after the copy that God has laid before you. But, Thirdly, The Sabbath is not to be an artificial day, but a natural day; viz. twenty four hours together: as you may see in Leu. 23. 32. From even unto even, shall ye celebrate your Sabbath. The days than were so reckoned. But, Fourthly, You would not take it well at your servants hands, if they should only work three or four hours in a day, and either trifle away the rest of the time, or else spend it in doing their own work when they should be a doing of yours, and do you think, that the great God will take it well at your hands, that when you have spent three or four hours in the duties of his day, that then you should either trifle away or fool away, or play away, or sleep away, or sin away, the remaining part of his day? But, Fifthly, This hath been the judgement of most judicious Divines in all ages. In the Counsel of Mexicon there was an Assembly of Ministers out of all Nations in Christendom, and they ordained a Canon concerning the Lord's Day. The Canon runs thus, We ordain that people keep the whole Lords Day holy, and that they set themselves the whole day to pray to God, and delight in God, and hear his word; and if a Country man's servant break this day, his punishment shall be to be beaten with severe blows (ictubus gravioribus are the very words of the Council) and if a Lawyer offer to plead this day, he shall not have the benefit of his pleading or case; and if a Minister break this day, he shall be excommunicated half a year, and thrown ●ut of the Church, and shall not be received into the Church again, but upon great humiliation. It is a good observation of Musculus upon Ex●d. 20. 8. God doth not say (saith he) remember the Sabbath, to keep it holy: for he that keeps it an hour or two, keeps it holy: but remember the Sabbath day to keep it holy: he will have not a part of a day only, but a whole day kept holy. And Calvin upon these words, Remember the Sabbath day to keep it holy; saith, we are to keep this day holy: and not a part of it, but all of it. I might produce a cloud of witness in the case; but let these suffice. But, Sixthly and las●ly, Consider that the very Heathen have kept the whole day to their Idol Gods; and not a part. And shall we then put off God with a part of a day? Shall we be worse than the Heathens? Shall we act below Heathens? Shall nature, shall blind devotion do more than Grace? The Lord forbidden. But, Th●rteenthly, You must sanctify the Sabbath, by such an abstinence or moderate use of all your lawful comforts, contentments and enjoyments, as may tender you most apt and fit for the sanctification of the Sabbath. Let your moderation ●e known among all men always; but especially on the Lord's day, be moderate in your eating, drinking, entertainments, Phil. 4. 5. etc. Oh how do many by their immoderate use of lawful comforts on this day, indispose and unfit themselves for the duties of the day! It is a Christians duty every day to eat and drink soberly; Titus 2. 11, 12. The grace of God which bringeth salvation, hath appeared to us, teaching us to live soberly in this present world. It is both the duty and the glory The Greeks call Sobriety the Keeper and Guard of Wisdom. of a Christian, to be temperate in his diet. A little will satisfy nature; less will satisfy Grace, though nothing will satisfy men's lusts. Sobriety is a gift of God, whereby we keep a holy moderation in the use of our diet, Prov. 23. When thou sittest to eat, etc. consider diligently what is before thee, and put the knife to thy throat. That is, be very careful and circumspect in taking thy food, bridle thine appe●i●e, take heed thou dost not exceed measure. He may endanger his health, his life, his soul, that gives way to his greedy appetite. Some read the words thus, For th●u puttest a knife to thy throat, if thou be a man given to appetite. Thou shortnest thy life, and diggest as it were thine own grave with thine own teeth. Meat kills as many as the Musket; the Board as the Ch●ysost. Sword. I know that the bodies, stomaches, callings, constitutions, and climates, wherein men live, differ; and therefore In the hot Eastern countries' men have lived long with parched Corn and a Cake, but their example is no rule for us. Phil. 3. 18, 19 no such particular Rules (as to eating and drinking) can be laid down as shall be binding to every one. Yet this is certain, that a man that eats or drinks so much (on the Lord's Day) as oppresses nature, and as unfits him for praying, working, or hearing work, or reading work, or closet work, that man is guilty of intemperance. Such who feed till they unfit themselves for service, are Belly-Gods. Paul wept over such in his day, and so should we in ours. Thou shouldst use thy food O Christian, as a help, and not as a hindrance to thee in thy Christian course. A full belly never studies well, nor never prays well, nor never hears well, nor never reads well, nor never repeats well, nor never doth any thing well either on the Lord's day, or any other day. What a shame is it to see a Christian a slave to his palate on any day; but especially on the Lord's day. I may use the creatures so as to support and cheer nature; but not so as to clog it, and weaken it, and debase it. I may use the creatures as my servants, but I must never suffer them to be my Lord. Daniel was very temperate in his diet. Though there was not a greater born of a woman than John the Baptist, yet his Dan. 1. 8. Matth. 11. 11. fare was but Locusts and wild-honey. A little bread was Basils' provision. Hilarion did seldom eat any thing till the Sun went down, and then that which he did eat, was very mean. Jerom lived with cold water, and a few dried Figgs. And Augustine hath this expression concerning himself. Hoc L●b. 10. Confessionum. me docuisti, Domine, etc. Thou Lord hast taught me this, that I should go to my meat as to a medicine; his meaning was, that he went to his meat, not to satisfy his appetite, but to repair nature. And Luther made many a meal with Bread and ● He●ring. Socrates, Anacharsis, Cyrus, Caesar, Herodicus, Augustus, and many other Heathens were very temperate in ●h●ir diet. The old Gauls were very sparing in their diet, ●nd used to fine them that out-grew their Girdles. These Heathens will one day rise in judgement against those nominal Christians, who are intemperate both upon the Lord's day, and other days also. But, Fourteen and lastly, You must sanctify the Sabbath, ●y abstaining from speaking your own words. The Spouses lips are like a thread of Scarlet: they are red like a thread of Cant. 4 3. scarlet in discoursing of a crucified Christ, and they are thin like a thread of scarlet, and not swelled with frothy, empty, worldly discourses on the Lords days, or on other days. Such words as will neither profit a man's own soul, nor better others, are not to be spoken on the Lord's day. It is Gods express pleasure, that we should not speak our own words on his day, Isa. 58. 13. N●r speaking thine own words. Caesar passing through the streets of Rome, and seeing many of the Ladies Pluto ch in the life of Pe●icles. playing with little Dogs, Monkeys and Baubones, asked them, if the women in that Country had no children. So when men spend the Lords day in playing, sporting, toying, or talking of this or that trifle, of this or that person, of this or that fashion, of this or that vanity; we may ask them, whether they have no God, no Christ, no Heaven, no Promises, no Experiences, no Evidences to talk of. There are Matth. 12. 36. Alexander forgave many sharp swords, but never any sharp tongues, etc. many idle talkers: of every idle word that men shall speak, they shall give an account at the day of Judgement. An idle word is a profuse or needless word, used rashly, or unadvisedly wanting a reason of just necessity, bringing neither honour to God, nor edification to others, nor conducing to any profitable end. And as there are many idle talkers, so there are many over-talkers; and they are such who spend a hundred words, when ten will serve the turn. And as there Eccles. 5. 2, 3. are many over-talkers, so there are many that are only talkers, that can do nothing but talk. To fall under the power Prov. 14. 23. or scourge of these men's tongues, is to fall under no easy persecution. And as there are many that are only talkers, so there are many that are unprofitable talkers. The beginning of the words of their mouth is foolishness, and the end of his Eccles. 10. 13. talk is mischievous madness. And as there are many unprofitable talkers, so there are many unseasonable talkers, that place one word where another should stand. A wise man Eccles. 8. 4. discerneth time and judgement. And as there are many unseasonable talkers, so there are many rash talkers, who speak Chap. 5. 2. first, and think afterwards. God hath set a double bar about the tongue, the teeth and the lips, that men should not speak rashly. Words once spoken cannot return. A man that thinks before he speaks, seldom reputes of what he speaks. Silence is far better than rash speaking, or than vain speaking, etc. O Sirs, the tongue is the nimble Interpreter of the heart. If there be piety or iniquity at the bottom of your hearts, Matth. 12. 43, 44. your tongues will discover it. The stream riseth not above the fountain. We know not what metal the Bell is made of by the Clapper. What is in the Well will be in the Bucket: What is in the Warehouse will be in the shop. So what is in the heart, will be in the mouth; if there be any thing of God, of Christ, of grace, of heaven, of hell, of sin, of the world, of self in the bottom of your souls, your tongues will discover it. Man (saith one) is like a Bell, and his tongue Plutarch. like the Clapper. So long as this standeth still, he may be thought to be without any flaw, craze or crack in him; but let it once stir, and then he discovers himself presently. No man can so change himself, but his heart may sometimes be seen at his tongue's end. Men watch Interpreters. Oh that on the Lord's day especially, you would make more conscience of watching your tongues: if the tongue be not watched, it will be sins Solicitor General; it will be a Bawd to all lusts: it will plead for sin, and defend sin, and lessen sin, and provoke to sin, and show the pleasure of the heart in sin. There are but five Virtues of the tongue reckoned up by Philosophers; but there are twenty several sins of the tongue reckoned up by Peraldus. The Arabians have a Proverb, Take heed thy tongue cut not thy throat. Many a man's tongue James 3. 3. 11. The Holy Ghost showeth the mischief of the tongue, by the several characters by which he brands it. He calls it the flattering tongue, the double tongue, the deceitful tongue, the the lying tongue, the perverse tongue, etc. Psalm 52. 2. Prov. 18. 21. Eccles. 10. 12. Psalm 19 4. Psalm 73. 9 Mat. 28. 13, 15. has cut his throat; that is, it hath been his ruin. Our Chronicles make mention of one Burdet a Merchant, who living at the Sign of the Crown in Cheapside (in the days of King Edward the fourth, in the year 1483.) jestingly said to his Son, that he would leave him heir of the Crown, meaning the Sign of the Crown where he lived: for which he was apprehended, and within four hours hanged, drawn and quartered. The tongue is often like a sharp Razor, that instead of shaving the hair, cuts the throat. If a man do not look well about him, he may every day be in danger of dying by his tongue. Life and death (saith Solomon) are in the power of the tongue. Gaping mouthed men, are noted for fools by Lucian: and a better and a wiser man than Lucian hath told us, That the lips of a fool will swallow up himself. Ah how good had it been for many that they had been born dumb. The tongue can easily travel all the world over, and wound men's names and credits in this Country: and that in this City, and that in this Town, and that in this Family, and that it can in a trice run from one place to another: here it bites, and there it tears: in this place it leaves a blot, and in that it gives a wound: and therefore you have cause to watch your tongues on every day, but especially on the Lord's day. There are many whose tongues do more mischief, and travel further on the Sabbath day, than they do on all the other days of the week. You ought to keep a strict Guard upon your tongues every day, but on the Lord's day you should double your Guard. Satan without you, and that strong party that he hath within you, will do all they can, so to oil your tongues on that day, as to make you miscarry more ways than one, if you do not carefully look about you. Are there none on that day, that do watch your Jer. 20. 10. It is better for a man to watch and stop his own mouth by silence, than to have it stopped by others reproofs. words to deride you and jeer you? Yes. Are there none on that day that do watch your words, either to ensnare you or trapan you? Yes. Are there none on that day, that do watch your words, that they may find matter if possible either to reprove you, or to reproach you? Yes. Are there none on that day, that do watch your words, that do hang upon your lips, expecting to be instructed, edified, confirmed, comforted and strengthened by you? Yes. Well then, if this be your case, how highly it doth concern you on this day, to watch your words, I shall leave you to judge. O Sirs, all your words, whether good or bad, are all noted and observed by God, as you may see by comparing the Scriptures Psalm 139. 4. Isa 59 3. Jer. 33. 24. Chap. 44. 25. Mal. 3. 16, 17. Job 42. 7. Matth. 12. 37. in the Margin together. If a person were by us, that should book all our words from Sabbath day morning to Sabbath day night, and the like on other days, would we not be very careful what we spoke. Why God is by and hears all. Athenodorus a Heathen used to say, that all men ought to be very careful of their actions and words; because God was every where, and beheld all that was done and said. And Zeno a wise Heathen affirmeth, that God seethe, and taketh notice of our very thoughts; how much more than of our words. O Sirs, how many men and women are there, that are choice of what they eat, that are not choice of what they speak: that are curious about the food which goes into their mouths, lest it should hurt or poison them, who are no ways curious about the words that go out of their mouths, lest they should hurt or poison others? O● all the members in the body, there is none so serviceable to Satan as the tongue. And therefore Satan spares Jobs tongue; his grand design being not to make Job a begar, but a blasphemer: Job was blistered all over by Satan, only his tongue was not blistered. Satan thought by that member, to work Job to fight against God, and the peace of his own soul. It is queried in the Schools, what was the first sin of the first Angel that fell (for they assert that one fell first, than the rest) Now there are very many opinions about it. Some say, it was envy, others discontent; and some say, it was their refusing to undertake the charge that was given to them to Minister unto man. Others think it was a spiritual luxury; others ingratitude. The most and best say pride, but wherein that pride consisted, is not easily determined, nor by them unanimously resolved; and by some it is as confidently observed, that it was a sin of the tongue. Now if these last have hit the mark, how highly doth at concern us all, to set a watch before the door of our lips at all times, but especially on the Lord's day. Now considering how wonderful apt and prone Christians are to be speaking their own words. Yea, foolish, vain, worldly and unprofitable words on the Lord's day. Give me leave ●o offer to your serious consideration these four things. First, Where the Lord hath commanded the whole man to rest from servile works; there he commands the hand to rest from working, the foot from walking, and the tongue from talking. But in the fourth Commandment, Thou shalt do no manner of work, the Lord hath commanded the whole Exod. 4. 10. man to rest from servile works. And therefore the tongue from talking of this or that worldly business. But, Secondly, Those things which as lets hinder the duties of the Lords day are forbidden. But worldly words as lets, hinder the duties of the Lords day: therefore worldly words are forbidden. But, Thirdly, Where bodily works are forbidden, there those things are forbidden which hinder the sanctifying of the Sabbath as much or more, than bodily works do: but bodily works are forbidden in the fourth Commandment: therefore worldly words which hinder more the sanctifying of the Sabbath, than bodily works do, are forbidden in the same Commandment. That worldly words do hinder the sanctifying of the Sabbath, as much or more than bodily works, is evident by this (among other arguments that might be produced) that a man may work alone, but he cannot talk alone. But, Fourthly, That Commandment which ties the outward man from the deed done, that Commandment ties the tongue from talking of the same. But the fourth Commandment ties the outward man from worldly works, and therefore that Command ties the tongue from worldly words. Certainly all those persons that make the Lords day, a reckoning-day with workmen as some do, or a directing-day what shall be done the next week, as others do; or a day of idle talk about this worldly business or that, or about this person or that, or about this fashion or that, or about this man's matters or that, or about this pleasure or that, or about this profit or that, or about this man's calling or that, or about this Gossip's Tale or that, etc. All such persons are prophaners and no sanctifiers of the Lords Day. I have been the longer upon this particular, to confute and recover those Christians who give their tongues too great a liberty on the Lord's Day. Now in these fourteen particulars I have showed you how the Sabbath is to be sanctified. O Sirs, as you desire to see London rebuilt, as you desire to see London in as great (or greater) prosperity and glory, as she hath been in: as you desire to see her once more the Bulwark of the Nation: As Psa●. 48. 12, 13. Cant. 6. 4. Isa 60. 15. you desire to see her a shield and shelter to her faithful friends at home, and a terror and dread to her proudest enemies abroad. As you desire that she may be an eternal excellency Zech. 2. 5. a joy of many Generations. As you desire the Lord to be for ever a wall of fire about her, and a glory in the midst of her: M●ke conscience of sanctifying the Sabbath in a right manner: Make it your great business and work to sanctify the Sabbath according to those fourteen Rules which I have now laid down. I know there is a desperate opposition and contrariety in the hearts of carnal men, to the strict observation of the Sabbath. When Moses had first received a Commandment Exod. 16. 25. 31. concerning the observation of the Sabbath, his Authority could not so prevail with the Jews, but that some of them would be g●dding abroad to seek Manna on the Sabbath day, contrary to an express prohibition: yea, when it was death Chap. 31: 13, 14, 15, 16. to gather sticks on that day: yet in contempt of Heaven itself, one ventures upon the breach of the Law. How sadly and frequently the Prophets have lamented and complained of the breach of the Sabbath, I have in this Treatise already discovered; and therefore need say no more of it in this place. The horrid profanation of this day in France, Holland, Germany, Sweden, and in th●se three Nations, England, Sc●tland, and Ireland, and among all Protestants every where else, is and must be for a sore lamentation. The Sabbath in all Ages hath been more or less crucified between profaneness and superstition, as Christ the Lord of the Sabbath was crucified between two Thiefs. When the observation of the Sabbath came to be more sacred and solemn in public performances (which was about Nehemiahs' time, as is conceived) presently after Satan stirred up some Hypocrites who ●un into such an extreme of superstition, that they held that they might not stir out of their places, nor kill a flea, and a thousand such like fooleries. Yea, some dangerous fooleries they laboured to distil into the people; as that they might not draw a Sword to defend themselves in a common Invasion, etc. For a close, remember this, that there are no Christians in all the world, comparable to those (for the power of godliness and heights of grace, holiness and communion with God) who are most strict, serious, studious and conscientious in sanctifying of the Lords day. Such as are careless, remiss, light, slight, formal and carnal upon the Sabbath day, they will be as bad, if not worse, on every other day in the Week. The true reason why the power of godliness is fallen to so low an ebb both in this, and in other countries' also, is because the Sabbath is no more strictly and conscientiously observed in this Land, and in those other Countries where the name of the Lord is made known. The Jews were never serious in the observation of their Sabbaths, till they smarted seventy years in Babylon for their former profanation of it. And who can look upon the ashes of London, and not see how dearly the Citizens have paid for their profaning of the Lords day. And Oh that all these short hints might be so blest from Heaven, as to work us all to a more strict serious and conscientious sanctifying of the Lords day, according to those Directions or Rules, that I have in this Treatise laid before you. And thus I have done with those Duties that are incumbent upon those who have been burnt up by that late dreadful fire that hath turned London into a ruinous heap. I come now to those Duties that are incumbent upon those whose habitations are yet standing as monuments of divine Wisdom, Power and Grace. O Sirs, the flames have been near you, a devouring fire hath consumed many thousand habitations round about you; and you and your habitations have b●en as so many brands plucked out of the fire. O how highly doth it concern you, seriously and frequently to lay to heart, the singular goodness and kindness of God towards you, manifested in the mighty preservations, protections and salvations that he has vouchsafed to you, when you were surrounded with all manner of hazards and dangers. O that you would strive as for life to come up to duties which are certainly incumbent upon all those who have escaped the burning flames. But you will say, What are they? Quest. These that follow. Answ. First, It highly concerns you who have escaped the fiery dispensation, to take heed of those sins which bring the fiery Rod, and which have turned many of your neighbours out of house and home. What they are, I have already declared 2 Pet. 2. 6. Luke 17. 32. Jer. 7. 12. 1 Sam. 4. 11. Psalm 78. 60 at large: If those sins that have brought the fiery judgement upon your neighbours, are to be found among you, you have cause to fear the fiery Rod, or else some other judgement that shall be equivalent to it. If you sin with others, you shall suffer with others; except there be found repentance on your side, and pardoning grace on Gods. The Lord hath punished your neighbours with that judgement of judgements, the fire; and he expects that you should take notice thereof, and be instructed thereby, to take heed of those sins that they have been judged for, else the same, or worse judgements will certainly befall you. Because Jer. 3. 8. Obad. 11, 12, 13, 14. Edom made no good use of Jerusalem's sufferings, therefore the Lord threatens her, that shame should cover her, and that she should be cut off for ever. God expects, that the judgements that he hath executed upon all round about you, should awaken you out of security, and work in you a holy dread of his name, and provoke you to repentance for what is past, and engage you to a more exact walking with him for the time to come. But, Secondly, It highly concerns you, not to think those who are burnt up to be greater sinners, than yourselves who have Isa. 5. 22. 23, 24. Chap. 51. 17, 22, 23. ●er. 25. 15. 30. escaped the consuming flames. Some there were that told Christ of certain Galileans▪ whose blood Pilate had mingled with their Sacrifices (an argument of God's sore displeasure in the eye of man, to be surpised with a bloody death even in the act of God's service) But Jesus answered, suppose Luk. 13. 1, 2, 3. ye that these Galileans were sinners above all the Galileans, because they suffered such things: I tell you nay: but except ye repent, ye shall all likewise perish. And Christ confirmeth it by another parallel to it, of the men upon whom the Tower in Sil●am fell, Luke 13. 4, 5. Or those eighteen upon whom the Tower in Siloam fell, think ye that they were sinners above all men that dwell in Jerusalem? I tell you nay; but except ye repent, ye shall all likewise perish. Doubtless there are many fifties in London, whose habitations are laid desolate, who were more righteous, than many of those whose houses have escaped the consuming flames. Judgements many times begin at the house of God: The hand of God is many times 1 Pet. 4. 17. Ezek. 9 6. Job 1. heaviest upon the holiest of people. Job was stripped of all his earthly comforts, and set upon a Dunghill to scrape his sores with Potsherds; and yet Job had not at that time his fellow in all the East Country, for a man fearing God, and eschewing evil. Job was a perfect peerless man, and yet had his habitation laid in ashes, and his substance destroyed, when his neighbours round about him, enjoyed their all without disturbance. Doubtless many of them whose houses are turned into a ruinous heap, were good people; people of unblameable lives, people of exemplary lives; yea, earthly Angels, if compared with many of those who have escaped the fiery Rod. Many have drunk deep of this cup of wrath who are a people of his choicest love: and therefore do not judge all them to be greater sinners than yourselves, that have not escaped the fiery Rod, as well as yourselves. You who have escaped the consuming flames, should make other men's lashes your lessons, and their burn your warnings. You should not so much eye what others have suffered, as what yourselves have deserved. But, Thirdly, It concerns you to be much in blessing of God, that your habitations are standing, when others habitations are laid desolate round about you. But here look that your thankfulness is, 1. Real. 2. Great. 3. Cordial. 4. Practical. and 5. Constant. No thankfulness below such a thankfulness will become such whose habitations are standing Monuments of God's free mercy. I have largely pressed this duty before, and therefore a touch here must suffice. B●t, Fourthly, Be not secure: do not say, the bitterness of death is past; as Agag did when he came before Samuel stately and 1 Sam. 15. 32. haughtily with the garb and gate of a King. Many times when wicked men are in the greatest security, they are then nearest the highest pitch of misery. Is there not guilt enough upon all your hearts, and upon all your habitations, to expose them to as great a desolation as London lies under. Ans. Yes, yes. Why then do not you get off this guilt by frequent exercises of faith in the blood of Christ, or else prepare to drink of the same cup that London hath drunk off, or of a worse. Ponder seriously and frequently upon these Scriptures, Isa. 51. 17. Awake, awake, stand up O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, thou hast drunken the dregs of the cup of trembling, and wrung them out. Verse 22. Thus saith thy Lord, the Lord, and thy God, that pleadeth the cause of his people: behold, I have taken out of thy hand the cup of trembling; even the dregs of the cup of my fury, thou shalt no more drink it again. Verse 23. But I will put it into the hands of them that afflict thee: which have said to thy soul, bow down, that we may go over: and thou hast laid thy body as the ground, and as the street to them that went over. Jer. 25. 15. For thus saith the Lord God of Israel unto me, take the wine cup of this fury at my hand, and cause all the Nations, to whom I send thee; to drink it. Verse 17. Then took I the cup at the Lords hands, and made all the Nations to drink, unto whom the Lord had sent me. Verse 18. To wit, Jerusalem, and the Cities of Judah, and the Kings thereof, and the Princes thereof, to make them a desolation, an astonishment, an hissing, and a curse (as it is this day) Verse 28. And it shall be, if they refuse, to take the cup at thine hand to drink, then shalt thou say unto The particular Kings and Kingdoms that must drink of this cup are set down from verse 19 to verse 28. See Lam. 4. 21. Ezek. 23. 31, 32, 33, 34. them, thus saith the Lord of Hosts, ye shall certainly drink. ver. 29. For lo, I begin to bring evil, on the City which is called by my name, and should ye be utterly unpunished? ye shall not be unpunished: I will call for a sword upon all the inhabitants of the earth, saith the Lord of Hosts. When Jerusalem hath drunk of the cup, if God be God, the Nations round shall certainly drink of it. God hath begun with London: poor London hath drunk deeply of the cup of God's fury: and therefore let the Nations round repent, or prepare to drink of London's cup. Most of those sins that bring the fiery Rod (if not all) are to be found in all the great Cities of the world. And therefore let all the great Cities in France, Spain, Italy, Germany, Holland, England, Ireland, Scotland, etc. take warning by London's desolation, and prepare to meet the Lord in the way of his fury: let them cease from doing evil, and learn to do well: let them repent in dust and ashes, lest they are laid in dust and ashes. Let them break off their sins, lest God throws down their walls and habitations by furious and devouring flames. Let all those whose habitations are still standing, remember that the same sins, the same wrath, and the same malicious hands that has laid so many thousand habitations desolate, can lay theirs also desolate, except they reform and turn to the Most High. Fifthly, It highly concerns you whose houses are standing monuments of God's mercy, to show much love, bowels, pity Gen. 18. Psal. 102. 13. 2 Cor. 11. 29. and compassion to those who are burnt up and turned out of all, who are houseless, harbourless and pennyless this day. God takes it well at our hands, when we pity those whom he thinks meet to punish. One of God's great ends in punishing of some, is to stir up pity and compassion in others towards them. It should melt your hearts to see other men's substances melted in the flames. God hath threatened an Obad. 12. 13. evil, an only evil without the least mixture of mercy, to such as show no mercy to those in misery. Whoever have James 2. 13. beh●ld London in its former prosperity and glory, that cannot lament to see London laid desolate? The ashes of London seems to cry out, have pity upon me O my friends. They that J●b. 6. 14. will not lament upon the burnt Citizens as the greatest objects of their pity, may one day be ingulfed under the greatest misery. He was a N●bal, a sapless fellow, who shut up all bowels of pity against David in his misery. They were cursed ● Sam. 25. 10, ●●. psalm 137. 6, 7, 8. Edomites, who did behold the r●i●e of Zion, and no● mourn over it. Let all burnt Citizens remember, that usually God pities them most, whom men pities least: but burnt Citizens are not to be mocked or menaced, but mourned over. Sixthly, It highly concerns you whose houses are standing monuments of God's mercy, to lift up a prayer for all those as are fallen under this heavy judgement of fire. When Numb. 11. 1, 2, 3. 2 Kings 19 4. you are in the Mount, be sure you bear the sad condition of the burnt Citizens' upon your hearts, Nehem. 1. 3. And they said unto me, the remnant that are left of the captivity there in the Province, are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burnt with fire. Well, what doth Nehemiab do? Answ. He lifts up a prayer for them, verse 5, 6, 7, 8, 9, 10, 11. O Sirs, your prayers must not be pen● or confined to your own private interests, but extended to the benefit of all Gods suffering servants. Philo the Jew, discoursing of Aaron's Ephod, which he put on when he went to pray, saith it was a representation of the whole world, having in it all colours to represent the condition of all states of all people whatsoever. 'Tis brave when we are in the Mount, to bear the conditions of others upon our hearts, as well as our own, especially theirs, whom the hand of the Lord hath severely reached. The best of men Rom. 1. 9 2 Tim. 1. 3. have been much in prayer for others; witness, Moses, David, Job, Jeremiah, Daniel, Paul. And it is very observable, that our Lord Jesus Christ who is our great pattern, was very much in this noble work, for you shall find in John 17. that he puts up but one petition for himself in verse 1. which petition is repeated again in verse 5. And all the rest of his time he spent in praying both for the converted and unconverted. Now shall our Lord Jesus Christ put up many requests for others, and but one for himself, and shall we put up all our requests for ourselves, and not one for others? Among the Persians, he that offered Sacrifice, prayed for all Herodot. lib. 1. his Country men. These Persians will one day rise in Judgement against many who are called Christians, and yet make no conscience of lifting up a prayer for those that are under the afflicting hand of God. He that prayeth for himself and not for others is fi●ly compared (by some) to an Hedge-hogg, who laps himself within his own soft down, and turns his Brissels to all the world besides. The Jews have a saying, That since the destruction of Jerusalem, the door of prayer hath been shut up. Oh that we had not cause to fear, that since the burning of London, the door of prayer both for ourselves and one another, hath b●en too much shut amongst us. O that all you whose habitations are standing, would seriously consider 1. That none need prayer more than the burnt Citizens. 2. You do not know how soon their case may be yours: the same hand, or hands, that hath made them desolate, may make you desolate also. 3. Else what do you more than others. Matth. 5. 47. 4. To pity and pray for those that are in misery, is honourable and commendable. 5. 'Tis one of the most compendious ways in the world, to prevent all those calamities and miseries that now you fear, and that you think you shall shortly feel. 6. To lift up a prayer for those whose sufferings have been sore, is no costly nor chargeable duty, and therefore buckle to it. But, Seventhly, It highly concerns you whose houses are standing monuments of God's mercy, seriously to consider, that some men's escaping of very great Judgements, is not properly a preservation, but a reservation to some greater destruction: witness those Kings who escaped the edge of the Gen. 14. and Chap. 19 compared. Exod. 14. 28. 1 Kings 19 Sword, and were afterwards destroyed by fire and brimstone from Heaven: and witness Pharaoh, who escaped all the ten plagues of Egypt in order to his being buried with his Host in the red Sea. And witness Sennacherib, who escaped the Sword of the destroying Angel, in order to his falling by the swords of his own Sons. Upon what discontentment his Sons risen up to slay him, is uncertain. Some say, it was because he preferred their younger Brother Esharhaddon to Castal●o●. the Kingdom, who was the last of the Assyrian Monarches: for after him, the Monarchy was translated from the Assyrians to the Babylonians. R. Solomon, as Lyra citys him, saith Ly●a. If Tobit may be credited, he lived not fifty five days after his return to N●neveh. Tob. 2. 24 that the great men of the Country having lost each one his Son, Brother, or friend, in that expedition against Jerusalem, were so provoked, that they meant to destroy him, which he hearing, fled to the Idols Temple, and prayed and vowed, that if his God would deliver him from this danger, he would give these two Sons for Sacrifice to him: then they hearing of this, came and slew him there. I shall leave you to your choice, whether you will give credit to this relation, or look upon it as a Rabinical invention. In this Judgement that fell upon Sennacherib, there are these things remarkable: 1. That he should see so great and well prepared an Army Isa. 37. 36. The mighty Monarches of Assy jam used to go forth to war, with 500000. and sometimes with 1000000. men; and therefore this slaughter may well be understood of the Grandees of his Army. Wherefore Jose●hus saith, he fled with his Army. so suddenly destroyed. 2. That the storm should mainly fall upon the great ones of his Army, 2 Chron. 32. 22. And the Lord sent an Angel which cut off all the mighty men of valour, and the Leaders and Captains in the Camp of the King of Assyria. From whence we may easily gather, that some of the weaker sort, some of the refuse of the Army were spared; the prime men and great Officers of his Army being only smitten. Upon which account the King and his ragged Regiments became contemptible. 3. That he should be forced to fly into his own Country with shame and contempt; his General and great Officers being destroyed, he had no heart to keep the field, having none to order the Battle, and the dread and terror of the Lord and his Judgements abiding upon him and his Army, he provides for his own safety by fleeing home with his routed scattered troops. 4. That himself should be slain, and that in the Temple of his Idol, and in the very act of his Idolatry, and that by his own Sons that came out of his own bowels; as the Holy Ghost observes; 2 Chron. 32. 21. And when he was come into the house of his God, they that came forth of his own Bowels; slew him there with the sword. Certainly this was a far greater Judgement, than if he had fallen by the sword of the destroying Angel. And witness those very persons, who escaped Pestilence, but were not burnt in the very flames, as well as their houses and estates. O Sirs, though you have escaped the burning flames; yet you do not know, what other Judgements you may be reserved to; and therefore be not secure; but be wakeful and watchful, and provide for the worst. Unexpected Judgements many times seize upon persons, and slay them as the Soldier slew Archimedes, whilst ●e was basie in drawing lines in the dust. Take heed of saying, surely the worst is past. Eighthly and lastly, Do not rejoice in the fiery calamity that hath passed upon others: do not glory in your neighbour's ruins. The Fire-flye leaps and dances in the fire; Prov. 24. 17, 18. Seriously ponder upon Chap. 25. and Chap. 35. of Ezeki●l, and Lam. 1. 21. 2 Sam. 16, 17, 25. and Lam. 3. 14, 45. and so do many wicked men rejoice in the sufferings of others. Such as rejoice in the sufferings of others, are sick of the Devil's disease; but from that disease the Lord deliver all your souls. 'Tis sad to insult over those whom God hath humbled; 'tis high wickedness to triumph over those to whom God hath given a cup of astonishment to drink. Such as make the desolations of their neighbours to be the matter either of their secret repast, or open exultation. Such may fear, that the very dregs of divine wrath is reserved for them. 'Tis bad playing upon the Harp, because others have been put to hang their Harps upon the Willows. We must not pray with him in the Tragedy, that it may rain calamities; nor with Clemens his Gnostick, give me calamities that I may glory in them. There cannot be a greater evidence of a wicked heart, than for a man to be merry, because others are in misery. So without repentance such may one day dance in infernal flames, who have sung and danced at the remembrance of London's flames, Prov. 17. 5. He that is glad at calamities, (that is, at the calamities of others) shall not be unpunished. If God be God, such as congratulate our miseries, instead of condoling them, shall be sure to be punished with the worst of punishments: for such do not only sin against the Law of Grace, but also against the very Law of Nature: the Law of Nature teaching men to sympathise with those that are in misery, and not to rejoice over them, because of their miseries. O Sirs, do not make others mourning your music, do not make others tears, your wine; as you would not be made drunk at last with the wine of astonishment. FINIS. These Books following are to be sold by Nathaniel Ponder, at the Peacock in Chancery-Lane. Exercitations on the Epistle to the Hebrews, also concerning the MESSIAH. WHerein the Promises concerning him to be a Spiritual Redeemer of Mankind, are Explained and Vindicated. His Coming, and Accomplishment of his Work according to the Promises, is proved and confirmed. The Person, or who he is, is declared. The whole Oeconomy of the Mosaical Law, Rites, Worship, and Sacrifices, is explained. And in all, the Doctrine of the Person, Office, and Work of the Messiah, is opened; The nature and demerit of the first sin is unfolded; The Opinions and Traditions of the Ancient and Modern Jews are examined; Their Objections against the Lord Christ and the Gospel are answered: The time of the coming of the Messiah is stated: And the great fundamental Truths of the Gospel vindicated. With an Exposition and Discourses on the Two First Chapters of the said Epistle to the Hebrews By J. Owen, D. D. in Folio. Times of the Bible: Veiled in Cubits, Shekels, Talents, Furlongs, Chapters, Verses, Letters, of the Scripture: With the Days, Hours, Watches, Weeks, and Months of the Jewish Year: By J. S. in Quarto. A Practical Exposition on the 130th. Psalm. Wherein the Nature of the Forgiveness of Sin is declared, the truth and reality of it asserted. And the Case of a Soul distressed with the Gild of Sin, and relieved by a discovery of Forgiveness with God, is at large discoursed. By John Owen, D. D. John 5. 39 Search the Scriptures: in Quarto. Books Printed and are to be sold by John Hancock. at his Shop over against Gresham College, in Bishopsgate-street, next to the White Lion at Great St. Hellins Gate, and at the first Shop in Popes-head-Alley next to Cornhill, at the Sign of the Three Bibles. TWelve Books lately published by Mr. Thomas Brooks, late Preacher of the Gospel at Margaret's N●w-Fish▪ Street. 1 Precious Remedies against Satan's Devices: Or, Salve for Believers and Unbelievers sores; being a companion for those that are in Christ, or out of Chr●st, that slight or neglect Ordinances, under a pretence of living above them; that are growing in spirituals, or decaying; tha● are tempted, or deserted; afflicted, or opposed; that have assurance, or want it; on 2 Cor. 2. 11. 2 Heaven on Earth: Or, A serious Discourse touching a well grounded Assurance of man's everlasting happiness and blessedness; discovering the nature of assurance, the possibility of attaining it, the Causes, Springs and Degrees of it, with the resolution of several weighty Q●estions on the 8. of the Romans 32, 33. 34. verses. 3 The unsearchable Riches of Christ: Or, Me●t for strong Men, and Milk for Babes, held forth in two and twenty Sermons, from Ephes. 3. 8. Preached on his Lecture nights at Fish-street-hill. 4 His Apples of Gold for young Men and Women: And, A Crown of Glory for Old men and Women: Or the Happiness of b●ing Good betimes, and the Honour of being an Old Disciple, clearly and fully discovered, and closely and faithfully applied. With the young man's Objections answered, and the old man's doubts resolved. 5 A String of Pearls: Or, The best things reserved till last, delivered in a Sermon Preached in London, June 8. 1657. at the Funeral of (that Triumphant Saint) Mrs. Marry Blake, late Wife to his worthy Friend Mr. Nicholas Blake, Merchant. 6 The Mute Christian: with Sovereign Antidotes against the most miserable Exigents: Or, A Christian, with an Olive-leaf in his mouth, when he is under the greatest afflictions, the sharpest and sorest trials ●nd troubles, the saddest and darkest providences and changes: with Answers to divers Questions and Objections that are of great importance: all tending to win and work souls to be still, quiet, calm, and silent, under all changes, that have, ●r that may pass upon them in this world, etc. Lately printed and discomposed to all afflicted, distressed, dissatisfied, disquieted, and discomposed Christians throughout the world. 7 An Ark for all Gods Noah's in a stormy day. Wherein is showed the transcendent excellency of a Believers portion, on Lament. 3. 24. 8 The Cromn and Glory of Christianity: Or, Hol●●●ss the only way to Happiness, discovered in 48 S●●mons on H●b. 12. 14. 9 The Privy Key of Heaven: Or, A Discourse of Closet Prayer, Twenty Arguments for it, with the resolution of several Q●estions, etc. 10 A Heavenly Cordial for all that have had, or have escaped the Plague, etc. 11 Newly published, A Cabinet of choice Jewels; or, a Box of precious Ointment. Being a plain Discovery of what men are worth for Eternity, and how 'tis like to go with them in another World. 12 There is now published a New Treatise written by Mr. Thomas Brooks, called, London's Lamentations: Or, A sober serious discourse concerning the late fiery dispensation, wherein the procuring causes, and the final causes of that dreadful dispensation are laid open, with the duties that are incumbent, both upon those who have been burnt up, and upon those who have escaped those consuming flames; with thirteen supports, to bear up the hearts of such as have been sufferers: Here are many great Objections answered, and many weighty Questions resolved, and variety of Arguments to prove, that a little that the righteous man hath, is bet●●r ●han the riches of the wicked; with several other points of grand importance, all tending to the cooling, quieting, settling, refreshing, upholding and comforting of all that have been suff●rers by the late fiery calamity. The Godly Man's Ark: Or, City of Refuge, in the day of his distress, discovered in divers Sermons. The first of which was Preached at the Funeral of Mrs. Eliz●beth Moor. Whereunto are annexed Mrs. Moor's Evidences for Heaven, composed and collected by her in the time of her health, for her comfort in the time of sickness: By Edmund Calamy, B. D. and Pastor of the Church at Aldermanburic. A Book of Shortwriting, the most easy, exact, lineal, and speedy method, sitted to the meanest capacity: composed by Master Theophilus Me●calf, Professor of the said Art. Also a Schoolmaster, explaining the Rules of the said Book, with many new additions, very useful. Another Book of Shorthand, by Tho. Cross. A Copy-book of the newest and most useful Hands, with Rules whereby those that can read, may quickly learn to write: To which is added, brief directions for true spelling and Cyphering, and making divers sorts of Ink. An excellent new Book of Mr. Ralph venning's, entitled, Sin the Plague of Plagues: or, Sinful Sin the worst of Evils. All Printed for, and are to be sold by John Hancock at the first Shop in Popes-Head-Al●ey in Cornhill, at the sign of the three Bibles, or at his Shop in Bishops-Gate-Street, near great St. Hellins, over against Gresham-Colledge, 1670. FINIS. A Brief Declaration and Vindication of the Doctrine of the Trinity. As also of the Person and Satisfaction of Christ. Accommodated to the Capacity and Use of such as may be in danger to be seduced: and the establishment of the Truth. John 5. 39 Search the Scriptures. By John Owen, D. D. in Twelves. The unreasonableness of Atheism. Made manifest in a Discourse to a Person of Honour: By Sir Charles Wolseley Baronet. The Second Edition Revised and Enlarged by the Author: in Large Octavo. There is now published a New Treatise written by Mr. Thomas Brooks, called London's Lamentations: Or, A sober serious Discourse concerning the late fiery dispensation, wherein the procuring causes, and the final causes of that dreadful dispensation are laid open, with the duties that are incumbent, both upon those who have been burnt up, and upon those who have escaped those consuming flames; with thirteen supports, to bear up the hearts of such as have been sufferers: Here are many great Objections answered, and many weighty Questions resolved; and variety of Arguments to prove, that a little that the righteous man hath, is better than the riches of the wicked; with several other points of grand importance, all tending to the cooling, quieting, settling, refreshing, upholding and comforting of all that have been sufferers by the late fiery calamity. FINIS.