LONDON's CALAMITY BY FIRE Bewailed and Improved, In a Sermon Preached at St. James Dukes-Place; wherein the Judgements of God are Asserted, the times of those Judgements specified, the Reasons for those Judgements assigned, and all in some measure suitably applied.  
By Robert Elborough, Minister of the Parish that was lately St. Laurence Pountney, London.  Is it nothing to you all ye that pass by? Behold and see, if there 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. Lament. 1. 12. Rejoice not against me, O mine enemy; though I am fallen, I shall arise; though I sit in darkness, the Lord shall be a light unto me, Micah 7. 8. 
Licenced according to Order.  
LONDON, Printed by M. S. for Dorman Newman, and are to be sold at his Shop at the Surgeons Arms near the Hospital-gate in Little Britain, 1666.   

TO THE Lately most Renowned, but now sadly Ruined CITY, And all concerned and Sufferers in her sore Affliction.  Oh thou afflicted and not comforted! 
THe Lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3. 8. ay, God hath spoken in the voice of Mercy, and thou hast not heard; in the voice of his Ministers, and thou hast not heard; in the voice of threatenings, and thou hast not heard; in the voice of sad Presages, and thou hast not heard; in the voice of the Plague, and the Sword, and thou hast not heard; and now in this dreadful Judgement of Fire, and thou dost not hear; no, though the Fire hath burnt round about, and in the midst of thee, and there be such sad and dismal effects of it, yet thou dost not hear. What therefore shall be done unto thee, or wherewith shall I bewail thee? Is this the joyous City, whose Antiquity was of Ancient days, whose Merchants were Princes, and whose Traffiquers the Honourable of the Earth? Isa. 27. 7, 8. How art thou fallen, Oh thou Darling of England! How art thou leveled with the ground, Oh thou Wonder of Europe! How art thou brought to Ruin, Confusion, and Desolation, Oh thou Queen of Cities, whose Fame was spread in all Nations, far and near, by reason of that Comeliness which the Lord did put upon thee! Was there none of all thy Sons, whom thou hast brought forth, to deliver thee? Was there none of all thy Sons, whom thou hast brought up, to quench the Flames for thee? The Lord had and hath purposed to slain the pride of all Glory, and to bring into contempt all the Honourable of the Earth, Isa. 23. 9 These things will be told in Gath, and declared in the streets of Askelon: ay, the Philistines will rejoice, and the Daughters of the Uncircumcised will triumph over thee. But laugh not too soon, lest you cry and repent at leisure. If Judgement begin thus at the City of God, what shall and will be done to those that are none of God's Cities? If God cause his people to see and feel such terrible things, what terrible things shall those see and feel, that are none of God's people? If God kindle▪ such Fire in Zion, what Fire shall be kindled in Babylon? ay, the Lord is risen out of Zion, and he will not sit down, till he be come to the Gates of Babylon. For thus saith the Lord to His afflicted One▪ 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: 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 streets to them that went over, Isa. 51. 22, 23. Now that all this may be made good to thee, I would (and Oh that I might) persuade thee, and all those sufferers with thee, to see thy Abomination, by reason whereof thou art under this Desolation; lay thyself low before that God, who hath laid thee low; accept of thy Calamity as the punishment for thy Iniquity; cry mightily unto the Lord for the pardon of thy transgressions, and he will delight in thee notwithstanding thy affliction, and then mayest thou say indeed, Rejoice not against me, O mine Enemy: though I am fallen, I shall arise; though I sit in darkness, the Lord shall be a light unto me, Micah 7. 8. ay, assemble yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to nought; speak the word, and it shall not stand; for God is with me, Isa. 8. 9, 10. Thou canst not be so sinful, but God is as merciful; and where God's mercy, thy misery, and thy Favourites spiritual fervency meet at the Throne of Grace, the result thereof will be thy Restauration and Re-edification; to thy Enemy's Confusion, and to thy Sons and Daughter's Consolation: For its Gods own promise, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the Cities, and the wastes shall be builded, Ezek. 36. 33. Accept of my desires earnestness for thy good, which hath prevailed with me, not so directly to apply myself to those towards whom under a Ministerial consideration I more peculiarly stood (and still stand) related▪ yet in remembering thee, I don't, neither shall I forget them, and accordingly I hope the same will be acknowledged by them. I have seen the Plague (adored be Divine Goodness for preserving me) not leaving any Persons in Houses, and now this dreadful Judgement of Fire, not leaving Houses for Persons; the sense therefore of my duty, as sympathising with thy misery, and, I say, the desire for thy Prosperity, hath drawn forth these Lines and the subsequent Subject, with bleedings of heart, and distilings of tears; and may the same be so seriously considered and improved by thee, as that no more Judgements be inflicted on thee. For, whatsoever is said as to thy Restauration, remember, and so I must be understood, that it depends upon thy Reformation. The Lord grant therefore that thy Magistrates that are and shall be, may be Vigorous, thy Ministers Zealous, thy People Conscientious, and All every way pious. The Lord grant that thy dispersed Ones may be gathered, thy suffering Ones succoured, thy succouring Ones solaced, thy dismayed Ones encouraged, and thy poor Ones enriched. The Lord grant that thy Windows may be of Agates, thy Gates of Carbuncles, and all thy Borders of pleasant Stones, I, and above all, that thy Foundation be Holiness, thy Superstructure Righteousness, and the Top-stone thereof crying, Grace, Grace. This is and shall be the desire of him, who is, and desires to be  
Thy fellow-sufferer and unfeigned wellwisher in the Gospel, Rob. Elborough.   

LONDON'S CALAMITY by Fire BEWAILED and IMPROVED.  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 Flame shall not be quenched, and all faces from the South to the North shall be burnt therein 
THese words are a true Comment upon our Times, and our Times are a sad Comment upon these words. In the words we have a sad Judgement threatened, and in our Times we have seen a sore Judgement of Fire inflicted. If therefore I have made choice of these words to recommend them to you, it's because God hath made choice of them in verifying them upon us. The Lord grant, that what shall be discovered, may be so improved, as that though our houses be destroyed by Fire on earth, our souls may not be destroyed by Fire in Hell.  
In this Chapter we have Promises on the one, and threatenings on the other hand; Promises of mercy in case of obedience, and threatenings of misery in case of disobedience. It's usual with God to apply Lenitives and Corrosives, and to administer Cordials and bitter Potions. It must be a Sun-shiny day indeed that is without any Clouds; and it must be a cloudy day indeed, that's without any shining of the Sun. God had done more for them than he had done for others; he wooed them by Promises, and he endeavoured to awe them by threatenings: and when by reason of their abominations he might again and again have broken in upon them with the fury of his indignation, he was pleased to work for his Names sake, bestowing good things upon them, and withholding evil things from them, vers. 9 14, 22. But alas, Promises did not work upon them, threatenings did not at all prevail with them, and God's Patience and forbearance did not at all engage them to Repentance: and therefore what was it God commissionated Ezekiel to prophesy? and what was it Ezekiel prophesied according to his Commission? Behold, I will kindle a Fire in thee, etc. This you will find to be the sum of the Chapter in general; and this we find, alas, we find to be the substance of our condition by virtue of God's dispensations in particular. We have had Promises, and they have not wrought; we have had threatenings, and they have not prevailed; we have had the forbearing of God's wrath and indignation▪ and the same have not been influential as to a Reformation in Church and State, in our Magistracy, Ministry, and Commonalty; and therefore what was in Ezekiel's Commission is made good upon us, as to our sad, ruinated, consumed and destroyed condition. I will kindle a Fire in thee.  
The words of my Text are a Declaration of Gods more than ordinary Judgement against Judaea and Jerusalem, termed a Forest, by reason of its unfruitfulness; and The Forest of the South, as lying Southwards from Chaldaea. You have here, sad, doleful, and dreadful tidings, as never ear heard before, lips expressed before, eyes saw before, or, in some sense, the hand of God inflicted before. From the first to the last there is nothing but woe and misery, and destruction, and desolation. Hear O Heavens, and be astonished O Earth, yea, be amazed O you inhabitants of the South, for the Lord hath spoken, yea the Lord speaks, yea by Fire doth the Lord God contend; I will kindle a Fire in thee, etc.  
But I come more close to the words, wherein we have observable four particulars.  
First, What God will do.  
Secondly, What this Fire will do.  
Thirdly, What they shall not be able to do towards this Fire.  
Fourthly, What they shall find and feel by reason of and in this Fire.  
First, What God will do; I will kindle a Fire in thee. Fire is taken in Scripture, amongst other significations, either,  
Literally, for a material Fire, consuming houses, laying waist, and bringing level to the ground good and stately Structures, Jer. 21. 10.  
Metaphorically or Typically, for great and sore Judgements, whereby God will ruin and destroy us, even as Fire consumes and destroys whatsoever it meets with, Nah. 1. 6. Jer. 4. 4.  
I can see no reason but that both, and in particular the former may be, and that right and apposite enough, understood here, inasmuch as it was made good in a great part of Jerusalem's conflagration when it was taken by Nebuchadrezzar, and afterwards by Vespasian, and that the Church and people of God acknowledge the truth hereof, Isa. 64. 11. Lam. 4, 11. Now this and such Fire God threatens to kindle, and that in thee; not about thee, but in thee; not in the skirts, but in the heart; not in the Suburbs, but in the City; not within the usual Lines of Communication, but in the Centre whence those Lines are drawn.  
Secondly, What this Fire shall do. Ah! what should this Fire do but undo! and indeed this it doth: It shall devour every green Tree in thee, and every dry Tree. Whether by green Tree you understand the Saints, usually compared to Trees that flourish; or by dry Tree you mean the sinner, compared to Trees that don't flourish: Or whether by green you take things that are delightful, or by dry you take things that are needful; the one being for ornament, the other being for exigent; both one and the other shall be consumed in thee, Ezek. 21. 3, 4.  
Thirdly, What they shall not be able to do towards this Fire; The flaming flame shall not be quenched. He doth not say, they shall not endeavour to quench it. In a common Calamity, who will not put to his helpng hand? though in our sad disaster I wish every one had conscientiously discharged their duty: But notwithstanding their endeavours it shall not be quenched. Such, such shall be the rage and violence of it, as that aching hearts and helping hands, as that, to speak in our dialect and usual practice, Buckets, Engines, Ladders, Hooks, the opening of Pipes, and sweeping of Channels, shall not avail any thing at all: No, they would not withdraw the fuel of their corruption, and God would not withdraw the Fire of his indignation. If the sinner do not leave off finning before God comes, God will not soon leave off punishing when he comes.  
Fourthly, What they shall find and feel by reason of and in this Fire; And all faces from the south to the North shall be burnt therein. None shall have cause to rejoice, but all cause to complain and bewail. Do any live in the Southern parts of the City, they shall be burnt? Do any live in the Northern Parts, and so think it will not come at them? they shall likewise be burnt, All faces from the South to the North. Alas, poor sinner, how dost thou toil and moil to build thy nest! but there is too much of sin within, and so suddenly it's burnt, and thou it may be, with the Pelican art burnt therein. Thus you see, Beloved, the Parts of a sad Text.  
First, What God will do; that speaks his Judgement.  
Secondly, What the Fire shall do; that evidences the greatness, soreness, and extraordinariness of God's Judgements.  
Thirdly, What they shall not be able to do towards this Fire; that shows the irresistibleness of those Judgements.  
Fourthly, What they shall find and feel by and in this Fire; that intimates the universalness of this sore, sad, dismal and unusual Judgement.  
From these particulars I might, but must not, recommend several Truths to you. I shall only present you with one as suitable to the occasion; and Oh my bowels, my bowels, that there is such an occasion to present you with this Truth and Doctrinal Observation.  
God is sometimes more than ordinary in his sore Judgements upon a Nation or City.  
God will not always bear with a sinful Nation and City, but let them know what abused mercy, and disdained Grace, and provoked Justice, and an incensed God means. God sometimes whips a Nation with some small twigs, when at other times he scourges it with Scorpions: God sometimes lays upon it his gentle hand of correction, when at other times he pours forth the Vials of his indignation. So Isa. 42. 13, 14, 15. Jer. 9 10, 11. Jer. 16. 9 Jer. 19 3. Ezek. 7. 2, 3, 4. Ezek. 2. 9, 10. By all those places you see, that the Sun of prosperity doth not always shine in a Nation's Horizon; I, and sometimes it's hid in such a dark cloud, as that all faces gather paleness, the hearts of Adam's children ready to fail, and they are within a step or two of being utterly ruined and undone. Oh how many places have found God more than ordinary in his Judgements, who little thought that he would have been such a God of Judgement. Little did Sodom think of a fiery rainy day, when they had such a Sunshiny morning. Ah how art thou poor London a sad instance and evidence of the truth of this Doctrine, when in the midst of thy security thou art overtaken with unparallelled misery. But to methodize a little, what as to this, though constrained, must be spoke unto, I shall  
First, Instance in some of those sore and great Judgements, wherewith God punisheth a Nation or City.  
Secondly, Discover unto you what those times are, wherein God is more than ordinary in his sore Judgements upon a Nation and City.  
Thirdly, Study to give you an account, as near as I can, with the Spirit's and Scriptures assistance, why it is that God is so eminent and extraordinary in his Judgements.  
Fourthly, See what improvement may be made of it by way of Application; and in all have reference to God's late proceedings, especially as to that sore Judgement of Fire.  
As to the First, I shall name, amongst others, four sore Judgements, which God inflicts upon a Nation and City.  
First, The Plague. God's hand hath been, and that so severe as to this Judgement, as that the greatest Atheist cannot but acknowledge him a God of Judgement. When God takes away here one, and there another, it's not much; but when God leaves but here and there one amongst those many thousands that be taken away, that is much indeed, 1 Chron. 21. 14. Amos 4. 10. Jer. 42. 17. If an Atheist do not see the works of God's hand, let him but go to the places of Interment, and he may see Gods handy work. I bless God for his goodness continued towards me in the midst of those many thousands destroyed round about me. I have seen London's health exchanged into sickness, fullness into emptiness, & where one could not pass for Inhabitants, no Inhabitants at all to pass by; and God forbid that any one should not say, God hath done more than he hath done before. London's Pestilential Visitation, cannot but be an evidence of Gods more than ordinary Judicial dispensation. Certainly, God did ride his Circuit in Judgement, when the Judgements of God did thus ride their Circuit.  
Secondly, The Sword. When God hath furbished the Sword in his hand, it can't but be an evidence of the sore displeasure of his heart. I hope you will take the Judgement of God to be truth as to this; and what is the truth of his Judgement, but that it's the severity of his Judgement, Jer. 16. 5. Ch. 25. 15, 29. Amos 4. 10. And therefore consult, Ezek. 5. 12. Jer. 50. 35, 36. Ah how do Christians complain of the loss of those Relations, who having escaped the fury of the Pestilence, have not escaped the edge of the Sword. Certainly, It cannot but be a severity, though not parallel to our iniquity, to be preserved from the Plague, and to be rereserved to the Sword. They who spiritually have not known God, have looked upon the Sword as a sore▪ Judgement from God. Oh how sore and how soon must that place needs be undone, in reference whereunto God saith, The Sword, the Sword is drawn for the slaughter, its furbished to consume because of the glittering.  
Thirdly, Famine When the figtree don't blossom; & there is no fruit in the Vine, when the labour of the Olive fails and the fields yield no meat, when the flock is cut▪ off from the fold, and there is no heard in the stalls. Too too many have turned their fullness into sinfulness, and God, hath turned their fullness into emptiness. Those that commonly are wanton under mercies are not like to have those mercies continued long in Common. What was Judah's sin but fullness of bread; and God soon made even with her in giving her cleanness of teeth. In England there was a Famine of three years' continuance, and the same so violent, that not only many died daily for hunger, but great numbers joining hand in hand threw themselves headlong into the Sea. In Samaria the famine was so great, as that an Ass' head was sold for fourscore pieces of silver, and the fourth part of a cab of Doves dung for five pieces of silver. And therefore what saith God? Amos 4. 6. Ezek: 5. 16, 17. Jerem. 14. 16, 18. It's good, Christians, to make much of a little. It's great impiety to sin much in much; and so 'tis great & righteous severity not to have either little or much. God is the great housekeeper of the world, and for him to let his family starve, his creatures pine away, and those that had their dependence upon him to have no sustenance and allowance at all from him. Ah those that have felt any thing as to this, have found it sad enough when God at any time brought this Judgement upon them. If as yet London there be not this calamity, the Lord grant that this calamity may never be.  
Fourthly, Fire. Fire and Water are proverbially said to be good servants, but bad masters. Both are good enough, whilst within their limits, but bad enough God knows when got beyond their bounds. It's usual with God in Scripture to set forth the greatness of his wrath by Fire and fiery indignation. God when eminently he would avenge himself on Sodom for their abominations, it was by raining Fire and brimstone from heaven. What can be more terrible to man than Fire? and therefore how sore and terrible must needs those Judgements be that are inflicted by Fire! Ezek: 20. 47. Jerem. 17. 29. Ch. 15. 14. Lamen. 4. 11. God is great in this Judgement; and oh how great must needs this Judgement be, when London that lately was is no more, and she that gloried in the stateliness of her structures, hath now none of those structures to glory in▪ I, thy houses are burnt, thy Churches consumed, thy places of Judicature ruined, thy Halls and Pinnacles brought low, even to the ground, I, those that see thee cannot but bemoan thee; that pass by thee, can't but pity thee; they that know thee cannot but say (and alas poor London for it) Is this the joyous City, whose antiquity was of ancient days? Whose Merchants were Princes, and whose traffiquers the honourable of the Earth! Isa. 23. 7. 8. My beloved, our eyes have seen, our goods and estates have found, and our persons have experienced the greatness of God's Judgement, when he hath made a City an heap, and a ruin of a defenced City, Isa. 25. 2. Thus much as to the first thing proposed, which I shall close with recommending to your perusal, as suitable enough to our condition, and whereby you may see the sense of God as to those former severe judgements, Jer. 29. 17, 18. Ezek. 14. 21. Ezek. 15. 6, 7.  
The second thing premised, is to show what those times are wherein God is more than ordinary in his judgements upon a Nation and City: And as to this I shall in plainness, and I hope, faithfully instance in these following.  
First, Times of more than ordinary iniquity. Times of more than ordinary abomination are times of more than ordinary desolation. Though God may bear with peccadilloes, and not presently evidence his displeasure from heaven; yet when persons sin in heaven's face as to gross enormities, he will stretch out heaven's hand as to sore calamities. Sin is a cloud in the air; the more it's thickened with vapours from the earth, the more the cloud empties itself into dismal showers and storms, Ezek. 5. 5, 6, 7, 12. Jer. 15. 5, 13, 14. Jer. 4. 18, 19, 20. When the Amorites cup was full as to iniquity, the Amorites cup did not remain long empty as to calamity: Oh London, hadst not thou been more than ordinary as to thy abomination, God would not have been more than ordinary as to thy destruction and desolation. It is a remarkable expression, Gen. 18. 20, 21. And therefore see, Lam. 4. 6. If we go on in Sodom's defilement, we shall not go without Sodom's punishment; and if we outgo Sodom as to iniquity, we shall outgo Sodom as to Calamity. We are fallen into sad times as to sufferings, I, and we were fallen into sad times as to sinning; we commit those sins against God, which we committed not before, and so we have undergone those punishments from God, which were not undergone before: The ready way for a Nation and City to be undone by calamity, is to do all manner of iniquity. That is the first.  
Secondly, Times of oppression and cruelty. It's an hard thing for us to be hardhearted, and God to be tenderhearted; when we put off the heart of Humanity, God will put out the hand of severity; when we do what we can to bring others under the hatches, God will bring those hatches upon us. Methinks I hear poor oppressed souls crying out in the bitterness of their Spirit, and there is none to help; methinks I hear poor souls crying out, Bread, Bread for the Lords sake. And therefore look to it England, and those remains of London, for if no repentance as to this, there is sure to be vengeance as to this, Jer. 34. 16, 17. Micah. 2. 2, 3, 4. And therefore those expressions in Amos cannot but must be observed, Amos 1. 9, 10, 11, 12. The cries of poor oppressed souls so pierce God's ears, as that they cannot but work upon God's heart. I could wish I had not seen so much of Cruelty, and I am confident I should not have seen so much of calamity: What hath been thy sin, London, as to this but oppression? and therefore how deservedly punished! Oh if you that are preserved go on in your rigorous exactions, in your unheard of Fines, and your high, ah too high Rents. You that now Let your houses, ere long may have no houses at all to Let: To make an advantage of your suffering brethren, will but be a disadvantage to yourselves in your sufferings. If we drink out of Babylon's cup as to cruelty, we shall drink out of Babylon's cup as to calamity. That's the second.  
Thirdly, Times of Pride and Arrogancy. God will soon bring those low enough, that think they can never be high enough. God will make those remember they are but dust and ashes, that forget themselves to be dust and ashes. When persons deface the Image of God which is Humility, God will maintain his power and authority in their Calamity. Herod's heart was no sooner lift up against God, but God's hand was as soon lifted up against Herod, Isa. 16. 6. 3. 10. 24. Humility is one of the best jewels in a Nation's Crown: It's impossible a political body should be in a good Crasis and constitution, whilst swollen with this Tympany of pride. Oh God cannot bear with this sin of pride in persons, or that persons should pride themselves in this sin. If we don't lay ourselves at God's feet, in a way of Humility, God will lay us at others in a way of misery; I, thou hast prided thyself in what thou hadst, and God hath sent a sore Judgement of fire to remove what thou hadst, Jer. 50. 31, 32. Remember oh you daughters of London, remember your sin in this, when they that did feed delicately are desolate in the streets, and they that were brought up in Scarlet, Alas, alas, now embrace dunghills. If we ruffle it up and down the streets with those garments, for which we are still indebted in heaven's debtbook, God will soon send some sore Judgement or other as a Sergeant to arrest us. How much better is it for us to be humbled that we may be exalted, then to be exalted that we should be humbled! Arrogancy turned the Angels out of heaven into hell, and Humility turns persons out of hell into heaven. That's the third.  
Fourthly, Times of carnal confidence and Reliancy. When we look for help more from man then from God, and assistance from the creature more than from the Creator, and comfort from broken Cysternes more than from the fountain of living waters. The sin of carnal Confidence is sure to be attended with more than ordinary Vengeance. God will let us see the creatures emptiness in our ruin and misery, if we look to the creatures fullness for our safety and security. If we lay God's honour in the dust, in giving that to man which is Gods, God will lay our honour in the dust in suffering us to be dishonoured by man, see Isa. 30. 15, 16, 17. Hosea 8. last. I would willingly be resolved in this question, Whether ever the Nation was less in its sufferings from God, then when least in its dependence upon man? Thou trustest not a little in thy much customed shop, well replenished warehouses, full and crowded Congregations, and in thy great practice; & so God kindles a fire, and thy shop's destroyed, thy warehouses ruined, thy Churches consumed, and thy patients scattered and dispersed. My beloved, God will be sought unto in all we do; and if we are so far of seeking to him as that it's something else, alas what miseries have and will not break in upon us! Never needst thou have feared, London, I, and never wouldst thou have felt this calamity, if thou hadst but come to this, It's God and God alone, and not man that is my safety, and security: They that won't make use of God as a place of refuge in time of trouble, will find trouble enough in their times, and the inlet to all their troubles this, their not dependence on God. That's the fourth.  
Fifthly, Times of heedlessness and security. Time's full of security are commonly times full of calamity: we are never nearer destruction, then when we are farthest from it in our apprehension. God would have us sensible of judgements threatened, as not knowing how soon they may be inflicted; but if we put the evil day far from us, the more sore and sudden it's sure to overtake us, Jer. 21. 13, 14. Micah. 3. 12. Ezek. 39 6.  
Little did Dives think of his souls being required, when he sang such a lullaby, Soul take thine ease, thou hast goods laid up for many years. Agag cries out in the fondness of his Spirit, surely the bitterness of death is past, when on a sudden hewn in pieces. You remember, Christians, ah you cannot but remember Gods sore judgement of the Plague; and were we not ready to say, Oh now God hath done with us? ay, we soothed ourselves in all being well, we cried, the bitterness of death is past, we ranted it up and down the Taverns, Oh a severe judgement cannot overtake us; and behold, where the Plague left us, there the Fire found us; and how, Alas, are we brought to the ground that did dwell securely! ay, thou tookest many a sweet nap in thy downy bed of security, and on a sudden thou art awakened with this dreadful Fire about thine ears. Oh that we were awakened to our duty by this calamity: I pray, Sirs, Let me tell you, that the only way to be safe is not to be secure. God will, and he hath already disappointed us in our delighted insecurity, in laying on us those not delighted in fiery calamities. That's the fifth.  
Sixthly, Times of Sabbath unobservancy. When persons make light of Gods own institution, God will avenge himself in our ruin and desolation: God hath set apart this day for his own use, but if we abuse it, God will be sure to abase us for it. Ahasuerus would not respite Haman at all, when, in his judgement, he would offer violence to his Queen. The Sabbath is the queen of days; and therefore when he sees we offer violence to her by our looseness and profaneness, by our Moore-fields-walkes and Hyde-park Recreations, Execution shall be done upon us. How many places have been eminent in their sinnings as to this, who have been eminent in their sufferings as to this, Jer. 17. 29. I pray, when was the Sabbath more profaned within these late years then now? and therefore how severely and justly hath God punished us on the Sabbath! If thy Sabbaths be continued to thee, I wish they may better be sanctified by thee; If we do the work of iniquity on God's day, God will do his strange work of severity on his and our day. That's the sixth.  
Seventhly, Times of Popery and Idolatry. The great quarrel God hath with his people is their being an apostatising people; and though God may bear with them as to other backslidings, yet when it comes to this, Baal and not the God of Eliah; the language of Ashdod, and not the language of Canaan; Bethaven and not Bethel, God will not bear with them. God is so far of giving his power to graven Images, as that they are sure to be destroyed, I, and the supporters and upholders of them shall fall with them, Isa. 42. 8. Hosea 8. last. Jer. 7. 18, 19, 20. I could wish that what of Popery and Idolatry there hath been and is, were suppressed; it may be we should then not have been destroyed: How much better it is to stub up those briers and thorns, which if let alone, may set on fire the tallest Cedars in our Lebanon. The Jews will acknowledge to this day, that in all those judgements that have befallen them, there is an ounce of the golden Calf made by their forefathers in the wilderness. That's the seventh.  
Eighthly, Times of Remissness in the Ministry. When those that should tread out, tread down the Corn; that should be labourers, are loiterers; that should tell England of her sins, and London of her iniquities, cry peace, peace, healing but slightly the wound of the Sons of Zion, and the daughters of Jerusalem, Lament. 4. 11, 13. Ezek. 22. 25, 26, 31. That body cannot be long in a good constitution, whose more noble and essential parts are in a consumption. God soon left the Jews house desolate unto them, and them unto it, when from the Prophets of Jerusalem profaneness went forth into all the Land, Jer. 23. 15. One may well write, Lord have mercy upon a Nation, when those that are Angels in their Function and Profession, are far of being Angels in their Lives and Conversation. That's the eighth.  
Ninthly, Times of Incorrigibleness, notwithstanding former misery. Incorrigible times are miserable times. Times of continued abomination are times of renewed and increased desolation. What can be thought of that Nation that hath been twenty years and upwards in the furnace of affliction, and no removal at all of the dross of Corruption? The patient not recovered by milder, must undergo sharper and more severe medicines, Levit. 26. 27, 28. Amos 4. 9, 10, 11. The Sword, my beloved, was sheathed for several years in one another's bowels, and we are not reform; we have been under turnings upon turnings, and under powerings forth from one vessel into another, and not reform; the Plague hath been in the midst of us, and yet not reclaimed, the Sword hath been and is still furbished in in God's hand, and no amendment; and therefore God is come now with this dreadful Judgement of Fire, and hath made such a desolation in the midst of us. I dare appeal to any person concerning the righteousness of God's proceedings, though never so rigorous on all those, who through the abatement of Judgements being returned to their possessions, estates, and grandeur, both in Church and State, return again to their corruption. If we continue acting such Comedies, God will be sure to act a severer Tragedy upon us, than ever yet hath been acted. Hadst thou ere this but turned sin out of thy house by repentance, God would not have turned thee out of thy house by this fiery Vengeance. That's the ninth.  
The third thing proposed, is to give an account of the Doctrine, why God is more than ordinary in his Judgements upon a Nation and City; and those I humbly conceive to be these following.  
First, That thereby he may evidence his Sovereignty. If we don't acknowledge his dominion over us in a way of Reformation, God will make us feel his dominion over us in a way of desolation. The Sovereignty of God is the Sceptre in his hand; if we don't fall down before it in a submissive and pious adoration, God will cause it to fall upon us to our dismal ruin and destruction. Hath God taken away thousands, and ten thousands, in the midst of us? it's no more than what he may: Hath God continued his Visitation from City to County, and from one County to another? it's no more than what he may. Hath God furbished the Sword in his hand, and given it a Commission to devour? It's no more than what he may. Hath God destroyed our Houses, ruived our Churches, turned us out of our Possessions, and leveled our stately Monuments of antiquity and glory even with the ground? It's no more than what he may. And when he hath done all this, he may still do more, Ezek. 58. two last verses. Ch. 20. 48. Ezek. 30. 8. Oh the sorest Judgements that a poor Place can possibly lie under, are but the demonstrations of his Prerogative, the Nonesuch of the World. Alas, we take God every way to be like unto us, but God will evidence himself to be every way above us. God will not give his Glory to another, but rather slain the beauty of the whole Creation (how much more of a particular City) than that there should be any flaw in the least Jewel belonging to the Crown of Heaven, Isa. 42. 8.  
Secondly, That thereby he may destroy the workers of iniquity. He will not always suffer the earth to bear those who could not bear with him on the earth. As to these God will empty the earth in a way of destruction, who would otherwise fill the earth with their abomination. Who are the Caterpillars of a Nation, if not the contemners of holiness, and practitioners of profaneness? And it's not every misling rain, but storms and showers must be their ruin. It's not every potion that presently removes the body's peccant-humours. God as a wise Physician so tempers his Providential ingredients in the cup of affliction, as that indeed they shall do the work, Isa. 13. 9 Isa. 31. 2. Ch. 10. 16, 17, 18, 19 Jer. 4. 24, 25. I hope, London, God will do thee good by this fiery Calamity, when thereby those may be removed, that spiritually are enemies to thy prosperity. I know in a common calamity the good may be removed, but it's the bad that indeed shall be destroyed. I am apt to think that the work of God at present in this and other Nations, is to suffer those no longer to live in the world, that care not at all for living to the Creator of the World. Remember, Sirs, and I pray don't forget it, God will here maintain his own glory, either to the Sinners Conversion, or the Sinners Confusion.  
Thirdly, That thereby he may procure to his people safety. God works his people's recovery out of sore troubles and miseries; and is so far from undoing them, as that others shall be undone, that they may not be undone. The same Cloud of Providence that hath darkness on the one, hath brightness on the other side. The showers that destroy the Caterpillars, refresh the dry and parched Gardens. When Egypt was punished, it was that Israel might be delivered. See Isa. 51. two last verses. Ezek. 28. 23, 24. Nah. 1. ult. God's people, though they have lived in sad times, yet have they found the result of those sad times to be for their advantage; and that God hath punished the Inhabitants of the earth, that they might not be so much harassed by them. God will bring his people's settlements out of the greatest dissettlements, and will not think much to shake Heaven and Earth, that the desire of all flesh may come. Lord, had not I been undone by this temporal-Fire, I should have been undone by eternal fire. I hope London, thou wilt esteem those that are Christians in sincerity, seeing such sore evils have befallen thee from the God of those Christians. The Fire that consumes the Dross, makes way for the Golds brightness. It was high time for the Egyptians to let the Israelites go, when they were upon the point of being utterly ruined and undone.  
Fourthly, That there may be an acknowledgement of his own Glory; the glory of his greatness in destroying so much, and the glory of his goodness in destroying no more; the glory of his Majesty in dealing so severely, and the glory of his Mercy in dealing so favourably. Persons don't observe God in his ordinary proceedings of Judgement, and therefore he will be more than ordinary in his judicial proceedings, that he may be observed. The Seas usual keeping its course don't engage persons admiration, as it's unexpected and unaccustomed Tides. It's not the Fire in the Chimney, as on the House top, that makes persons to look about them. For two at a Mill, the one to be taken, and the other left! for two in the field, the one to be taken, and the other left! for several to be in a Family, and so many removed, and thee to be continued! for thousands to be taken away in a Fight, and thou to be spared! for so many thousand houses to be destroyed, and thine escape the flames rage and violence! God had power enough to destroy me and my house; and for both to be preserved! There could not but be a more than ordinary observance of God in dealing so favourably with Zoar, when he dealt so severely with Sodom. For any of you, and your houses to be as so many brands plucked out of the burning. when thousands are not only scorched, but consumed▪ Who, oh▪ who under more than ordinary experiences of mercy, can otherwise than observe God under more than ordinary proceedings of severity? Hath God destroyed a third part and more of the City by Fire? why that which remains, and all the Suburbs at the same time might have been destroyed.  
Fifthly, That others may be warned by God's severity. God would have his Judgements be advertisements; the Rod of Correction to be a Rod of Instruction; and every lush to be a lesson. We don't care for coming into that house, that still hath the sent of Fire. Punishments inflicted for sin, are often more dissuasive from sin, than God's commands on the one hand, and his threatenings on the other hand. It's usual for others to be punished, that Prince's children may thereby be warned and reclaimed. God makes some Monuments of his severity, that thereby others may not be Practitioners of iniquity. What is it that God saith to others by London's Constagration? Oh have a care of London's abomination. If you partake of London, as to its sinning, you shall partake of London as to its suffering. Remembered Pet. 2. 6. God by this terrible sound of the Trumpet alarms others, that they may look about them. God hath no small intendments of mercy to some, in his intendments of misery on others. It's high time for me to remove my combustible matter, when my neighbour's house is on Fire round about me. If God hath made the City a Elaming Beacon, Oh see and fear, and do no more so wickedly.  
Sixthly, That so a Nation may be reform, & not meet with utter ruin and misery. God is so far from delighting in a Nation's destruction, as that he comes again and again in a way of Judgement, in hopes of a timely amendment. God had rather see a Nation famous for Reformation, than that it should be famous for desolation. God's greatest severities as to this are not severities, when they are only preventive as to that severity, which is utter ruin and misery, Amos 4. 11. 12. Jer. 6. 29, 30. Ezek. 24. 6, 7. It's true, and alas, who will not acknowledge that God hath dealt severely with London? and yet herein he deals not severely, in that he may not deal more severely. Who knows but that London's destruction improved, may keep off England's total desolation? God comes with the Plague, and that don't work; God comes with the Sword, & that don't work; at last he comes with a Fiery Judgement, that so he may not come with this, London adieu, and England Farewell, thy house is left desolate unto thee, and thou art left desolate without an house. Remember, that this Fiery Rod on thy back, is only that the rope thereby may be kept from thy neck. We complain of bad times; and why are the times so bad, but that if possibly the times may not be worse? How many would have been undone to all Eternity, if they had not been undone on this side Eternity!  
Thus much as to this Doctrinal consideration, wherein hath been showed what Gods Judgements are, what commonly are the times of God's Judgements, and what the reasons, why God is so much in those Judgements. We come now to the improvement of it by way of Application.  
Application.  
Is God more than ordinary sometimes in his Judgements upon a Nation and City? then I observe for Information,  
First, That God is not an approver of sin in a Nation. A Nation may be guilty of many abominations, but none of all those abominations have God's approbation. ay, there may be, and is, wickedness, looseness, and profaneness; there may be, and is, hypocrisy, formality, and Apostasy; and they that think God is taken with these, are much mistaken as to God. Those Judgements inflicted by God upon a Nation, are sufficient evidences of his not approving sin in a Nation. Hab. 1. 13. And canst not look on iniquity. Jer. 5. 29. Jer. 7. 18, 19, 20. You know the Father brings the child under the Rod, because he delights not in the child's wallowing in the mire. Why is so much evil brought upon London, but that God abhors the evil so much committed in London? It would be hard measure for a poor place to lie under so many miseries, the Plague, the Sword, Deadness of Trade, want of employment, and lastly, this dreadful Judgement of Fire, if all this while God was delighted with its sins. I dare say the greatest quarrel God hath with this Nation is because of its abomination.  
Secondly, God then is of an unlimited Power in his proceedings of Judgement. Judgements upon a Nation are not so few, but they may be more; and they are not so severe, but they may be more severe. God hath been and is still at work, as to eminent and remarkable Judgements; and if we think he is now at a loss as to more Judgements, we shall find that God will find more Judgements for us. Time was that we thought all was well with us, and Oh how sore Judgements have overtaken us! and if we think that God hath now done with us, he hath power enough utterly to ruin and undo us, Levit. 20. 27, 28. Ezek. 15. 7. They shall go from one Fire, and another fire shall devour them. Oh how easily did God increase Judgements upon Pharaoh, when Pharaoh increased his sin against God Who would not fear thee O thou King of Kings, who if thou wilt canst soon turn Judgements into mercy, and as soon canst turn our present sore Judgements into greater. If London continue its iniquity, I dread to think what will befall it, notwithstanding what already hath overtaken it. You may, and oh who knows how soon you may lose your lives by another, as you have lost your houses and estates by this Judgement?  
Thirdly, Sin then is a Nations greatest enemy. You can't express yourselves sins friend, but you will find it your foe. It's impossible a Nation's Interest should be established, let its Superstructure be what it will, as long as there is sin for its Foundation. Though thou build thy Wall as high as Heaven, said the Oracle to Phocas, yet sin that lies at the Foundation will one day overturn them. Have we been Christians? and are we still under the Sword without, and the Plague within? it's because of sin. Do we live in sad and miserable times? it's because of sin. Is the City ruined? the Foundations thereof discovered? and the Streets desolate, without Inhabitants and houses? it's because of sin, and therefore oh how great an enemy! Jer. 30. 15. Jer. 21. 12, 13, 14. Isa, 9 18, 19 If we think to procure a Nations happiness by our wickedness, we take the ready way for a Nations wretchedness. Oh London, thy greatest Enemies have been within, though too too many without favour thy ruin.  
Fourthly, Security then is no ways becoming a Nation. Security may be a Nations temper, but it's one of the Nations greatest distempers. Ah Christians, is it for you with the old worldlings to put off the evil day, when you know not how soon you may be under a deluge of misery? Is it for you with Agag to say, The bitterness of death is past, when on a sudden you may be hewn in pieces, and Butchered? Is it for you with him in the Gospel to say, Soul take thine ease, thou hast goods laid up for many years; when alas, the Fire already hath destroyed thy house and goods, and thou knowest not how soon a bloody knife may be put to thy throat? Oh the remembrance of Gods more than ordinary proceedings of Judgement is not to be attended with groundless promisings of what not to ourselves, Ezek. 15. 7. Neh. 3. 13, 15. Oh you suffering Christians, I beseech you, stand to your watch, when too too many watch that you may not stand. The Lord keep this poor Nation, and us in it, from a spirit of security, as being never less secure than when most secure, Ezek. 39 6.  
Fifthly, The vanity of all Creature confidences. Alas we are apt to lay ourselves at their feet, who when God comes in a way of Judgement, can't be a place of safety and refuge to us. ay, thou wilt have the world, come of it what it will; and when all comes to all, what is it able to do for thee? Thy house can't secure thee against an Arrest from heaven, thy riches can't privilege thee against the prison of affliction, and the world's best Cordials and prescription can't keep thee from a bed of languishing, Jer. 47. 13, 14. Zeph. 1. 18. Jer. 51, 58. How many in the enjoyment of all have found troubles overtaking them, and none of all those enjoyments could or have kept those troubles from them. Alas, Christians, what are become of your Houses, Shops, Goods, Estates and Warehouses, when you could not keep them from being destroyed, and they could not keep your houses from being consumed. Forbear O my Soul, endeavouring after that which never succoured thee less, than when thou stoodst most in need of being succoured. It's enough, O my God, that the world hath been desired so much, and thyself so little, when it's not the world, but thy self that is most to be desired.  
Sixthly, Gracious Souls are persons of more esteem then commonly esteemed. There are none more trodden under feet than believers▪ and there are none more prevailing with God for the keeping off and removal of Judgements than believers. Who diverted the fierce anger of the Lord from breaking in upon Israel, but Moses? Who stayed the Plague from raging amongst the people, but Aaron? Who prevailed with God for the clouds to empty themselves into showers in the time of drought, but Elias? Who kept the Fire from Jacob; that thereby he might not be destroyed when he was small, but Amos? Amos 7. 4, 5. Jam. 5. 17, 18. Jer. 15. 1, 2. Job 42. 8. Godliness was never yet an hindrance to a Nation, though many have been the hinderancers of the Godly in a Nation. A few more persons of the same size with Lot as to Godliness would have kept Sodom from being entombed in its own ashes. I believe that God was in no place more owned and acknowledged then in the late City; and therefore how great must needs be its provocation, when their Relation unto, and all their interest with God could not keep off its ruin and desolation! The best counsel that can be given to a Nation, is to countenance those who have the greatest interest with God in his Judgements upon a Nation. Oh England, England, wert thou not more beholding to a Company of upright and Sincere Christians then thy profane and debauched sinners; thou wouldst have been long ere this a Sodom, and like unto Gomorrah.  
The second improvement of this doctrine shall be by way of consolation, to those who are sufferers through this sore Judgement of Fire upon their houses. And indeed who stand most in need of comforts, if not those who are without their comforts? But, alas, suffering Souls, how shall I speak to you, or wherewithal shall I comfort you for this sore affliction that is laid upon you? My hearts desire for you all is and shall be, that God would answer your desire, and in his own time make up all your loss in the midst of all your sufferings▪ This cannot but be the result of my bowels yerning with Compassion towards you. But yet more particularly by way of Comfort, I would leave these things with you, as so many Cordials to your swooning Spirits.  
First, Hath God removed from you the world's comforts? it may be, it's made up with heavens comforts The meanness of the ground without is made up with the richness of the Mine within▪ The meanness of a Christians outward condition is made up with the richness of a Christians inward condition; Col. 4. 16. And therefore see Ch. 1. of the said Epistle, 5. v. It's not unusual with God to smile upon his with a piece of brown bread, when he frowns upon others in enjoying their choicest dainties. Well then, thou art now none of the world's honoured ones, but thou art heavens beloved one; there are crosses without, but there are comforts within; God denies thee the pleasures of Egypt, but he feeds thee with milk and honey of Canaan. I hope it the some▪ and the Lord grant that all of you may know experimentally, how to reconcile that seeming contradiction of outward poverty and inward plenty, outward sufferings and inward solacing. A Silken Soul under threadbare clothes is better than a threadbare Saul under Silken garments. It's enough surely, Friend, that there is comfort within, though there are not comforts without.  
Secondly, Hath God destroyed thy house, and taken away thy comforts and enjoyments, why he hath left still some of thy enjoyments and comfort. The mother won't always give to her babe the breasts to the full, but yet to its wants. ay, thou art a child, and what is thy desire? Lord, let such a mercy continue to me; but what faith God, a great deal less will serve thy turn, and that thou shalt not be without. God it may be don't proportion mercy to thy petition, but still to thy condition, Math. 6. 30. Well then, thou hast had such and such mercies, and they are gone, and what dost thou want? Is it daily bread? he gives it food and raiment? he gives and continues it; in it what may serves thy turn? Why still he continues it. ay, God hath removed thy superfluities, but still he continues thy necessaries. Thou hast still thy daily food and drink, though thou art not served on thy Silver plates, and with thy Silver bowls. I suppose, Christians, you may do well enough without those bespotted faces, perriwigged heads, long trailing gowns, and those silken garments; these were but superfluities, and God hath continued thy necessaries.  
Thirdly, Hath God taken away your enjoyments and houses? why he gives you content in the want of enjoyments. God takes care that you shall not be without contentation in the removal of the world's full accommodation, Phil. 4. 11. The little bird sings as pleasantly in gathering here and there a corn, as others that are fed to the full. I dare say, the Christian blesses God as heartily at the meanest board, and coursest commons, as the greatest Epicure at his full Cups, curious dishes, and downy beds. Doth God remove mercies from me? I am content. Doth God lay miseries on me? I am content. Doth God feed me with the crumbs that fall from others table? I am content, Job 1. 21. I pray which is better, to have a large Estate to an unsatisfied mind, or a satisfied mind to a mean Estate? Oh it's a great deal better to want enjoyments, and to have contentment, then to want contentment in the greatest enjoyments.  
Fourthly, Hath God destroyed thy house, and taken away thy enjoyments? for all that he will take the care of thee. When is the mothers care drawn out towards the child, but when it wants those mercies which it had before? God will find out some way or other to relieve thee, though he don't see good bountifully to supply thee. Piety hath had too too much of the world's enmity, yet still God hath provided some or other to relieve her in her greatest Indigency. God hath his daughter of Pharaoh for his Moses in the water, his Ebadmileches for his Jeremiahs in the dungeon, his Onesipherasses for his Paul & his distressed Saints and servants, and his Zoars for his Lots in Sodom. See David's expression Psal. 23. 1. and let it be your comfort in the lowest condition. If this be not enough, why remember the Apostles exhortation, suitable enough to your condition, 1 Peter 1. 7. Casting all your care upon him, for he careth for you. Will you remember, Sirs? and what would I have you remember but this: The worst of times have not been without the best of Christians, and the best of Christians have not been without some or other to provide for them, when it went hardly with them.  
Fifthly, Hath God destroyed thy house? he might the same time have destroyed thy soul; hath he dealt so severely with thee on earth, he might have dealt more severely with thee as to Hell; thou mightst have been in hell, thy Soul might have been roaring in the place of torments, thou mightst have been reserved in chains of darkness unto the judgement of the great day. Oh had it not been for infinite mercy, thy soul would have flamed in hell, as well as thy house hath been all in a flame. Oh don't complain, but rather comfort thyself in the greatest severity, that it is not severity in hell. The greatest misery on this side Hell, can't but be infinite mercy.  
Sixthly, Hath God destroyed thy House, and taken away thy enjoyments? why he hath not, neither will he take away himself. How great a loser soever thou art as to other things, thou art not a loser as to God; and how great a sufferer soever thou art, thou art not a sufferer as to God, and this God as thine, and this God to be thine, and that for ever. He that was thy God in Prosperity, when those mercies were, he will be thy God in adversity, now those mercies are no more, Psal. 27. 10. and 89. 31, 32, 33. Rest assured of it, thy God will not leave thee, and thou hast enough, whatsoever is not left thee; that thy God is still left, and that he will not leave thee. One God in the want of all is enough, and the enjoyment of all in the want of God is and will be every way sad enough. What canst thou have to comfort thee when thou hast not a God? what canst thou have to sadden thee in the want of all, when thou hast a God? I have done with thee thou poor suffering Christian. I am so far of representing thee under this Calamity a frighted Citizen, as that the Lord knows I would willingly leave thee a comforted Christian; The Lord of all comfort in his own time comfort thee.  
The Third and last improvement of this Doctrine shall be by way of Exhortation, and that in these particulars.  
First, Sanctify God in all, and in this sore Judgement of Fire upon us. It's easy and usual to speak-well of God, when he dealeth well with us, but rare and hard to extol him when he debaseth, and advance him when he vilifieth us. Acknowledge God as righteous in his proceedings, when his proceedings are ne'er so rigorous. Let your apprehensions of God be honourable, when your condition from God is sad and miserable. It is said of the Turks when cruelly lashed, that they are compelled to return to the Judge, to kiss his hand, give him thanks; and pay the Officer that whipped them, and so clear the Judge and Officer of injustice. My Beloved, as to the unrighteousness of our ways, God expects that we should be humbled; and as to the rigorousness of his ways, that he should be acquitted, Isa. 24. 15. L am. 1: 18. Dan. 9 14. Doth the Angel destroy from one County to another? God is righteous. Doth the Sword devour from one year to another? God is righteous. Am I under want of the choicest mercies, and a sense of the severest miseries? God is righteous. Is the City ruined and undone, my house consumed, my Goods burnt, and my Estate lost? Why God is righteous. It was an holy expression of the suffering Emperor Mauritius, when his wife and children were slain before his face, Righteous art thou O Lord, and in very faithfulness hast thou afflicted me. Oh remember, That his Will is the Rule of Justice, and so his actings cannot be charged with any thing of injustice. Condemn thyself, but acquit thy God.  
Secondly, Get your hearts affected with this sore Judgement of God upon us. Don't put off the Judgements of God, or this place of sore Judgements, with this Gallio-like Spirit, Let look to it who will. Let your eyes be open to see, wherein God's Hand hath gone out, and accordingly let there be the outgoings of your heart. Insensible hearts are no ways becoming miserable times. How sad is it for others to feast while the City flames! and to go abroad with their garments of joy, whilst the Nation hath on her mourning Apparel! Rom. 12. 15. latter part, Weep with those that weep. Zach. 11. 2. Jer. 49. 2, 3. The times I am confident are not so hard, but persons hearts, alas, towards those times are harder. Ah Christians, where are your hearts for God's Judgements in the midst of God's Judgements upon your Shops and Houses? Oh get broken hearts for broken times, and sorrowing hearts for suffering times, and a pitying heart for a flaming City. Is it nothing unto you that pass by? Behold and see, whether there be any sorrow like unto mine, wherewith the Lord hath afflicted me in the day of his fierce anger, Lament. 1. 12. For my part, let him pass for an hard hearted wretch indeed, who in the day of London's Calamity can be without any yearnings of pity. O London, what shall be done for thee, or how shall my heart be drawn out with compassion towards thee? My Bowels, my Bowels, Oh that my head were waters, and mine eyes a Fountain of tears, that I might weep day and night for the ruin and destruction of the daughter of my people, Jer. 9 1.  
Thirdly, Be submissive unto God under this fore Judgement. Thy mercies are not, and thy miseries are; oh but be content. God hath made sore breacher again and again upon thee, but be quiet; thy house is burnt, thy Shop destroyed, thy Trade decayed and lost, I, it may be with many, alas, thou art turned out of a possession of all; but let there be a sweet acquiescence in the will of God. It's not a murmuring and quarrelling, it's not a contradicting and counteracting of God, No; it was Israel's sin, the Lord grant it may not be ours, to quarrel with God, and to be unsubmissive unto God. I am sure the Church's practice herein is every way commendable, Mic. 7. 9 I will bear the indignation of the Lord. And therefore 1 Sam. 3. 18. Ely hears such news, as should make the ears of such as heard it to tingle, & their hearts to tremble, and yet quietly and calmly he submits unto it. Remember Christians, That Obedience is due to God's severest precepts, and patience is your duty under the sharpest Providence. I confess we never underwent a sorer Judgement than this of Fire; Oh but for all that there must be a submissiveness unto God. ay, God hath laid a Fiery rod on our backs; Oh but don't let us fly in Heaven's face, but rather lay ourselves at Heavens feet.  
Fourthly, Don't act any thing to increase God's Judgements. Do what you can to quench, but not to kindle the Fire; to allay, but not to raise the storm; to recover this place out of its rubbish, but not that it may be ruined. In a common Calamity all aught to put to their helping hand; what then should be done with those that help forward the Calamity? Oh take away the fuel, but don't add to the fuel. I don't see how in the judgement of sobriety, they really wish England's and London's welfare, that increase the Fuel to increase the Fire. Oh that God would do us good, that God would take away his Plagues, that God would make us successful, that God would build again the desolate streets in the midst of us. My Beloved, I say so likewise, and God forbid that any should not cry, Grace, Grace, to such undertake and undertakers; and yet those I, those very persons will not leave their Ranting, and Drinking, and Healthing, and Damning, and Chambering, and Stage-playing. Oh Sirs, Sirs, the earnestness of our lips must be attended with the religiousness of our lives, Amos 4. 12. Jer. 8. 6, 13. If we pray that God would do London, we must live that God may do it good. Oh don't walk in any ways, wherein God will meet with us, and lay more Calamity upon us. Piety is the only way for our Prosperity, whereas iniquity will be the only way for our ruin and calamity, Ezek. 36. 33. A little more looseness, a little more remissness, and a little more profaneness, will make us cry out, when God will say, Why criest thou for thine afflictions? thy breaches, sores, and wounds, are incurable, for the multitude of thine iniquities.  
Fifthly, Be much with God for removing his sore Judgements: How canst thou Christian, see trouble upon trouble, and misery upon misery, and calamity upon calamity, such dreadful Judgements one after another, and not so much as speak a word to God in reference unto them? Times of more than ordinary indignation and desolation should be times of more than ordinary supplication. It's not some few formal expressions or other that will serve turn upon Gods turning upon us in eminent ways of Judgement. When should we pour out a Spirit of supplication, but when God pours out the Vials of his Indignation? How sad is it to hear persons ranting in Taverns, when they should be upon their knees to God in their closerts! Lam. 2. 18. Let tears run down like a river day and night. Chap. 8. 48, 49, 50. Ezek. 22. 30, 31. I don't see how they can be London's real Favourers, that are not so much as it's faithful remembrancers. I could wish, and the Lord grant, while we endeavour to make a prey one of another, there may be more of praying with and for one another; For England's sake done't you hold your peace, and for London's sake done't you rest, till the righteousness thereof go forth as brightness, and the Salvation thereof as a lamp that burneth, Isa. 62. 1.  
Sixthly, Secure the interest of your Soul with and in God; get God to be yours in the midst of those Judgements, wherein you can't say, that any thing is yours Hath God by Fire destroyed thy house, and taken away thy Estate? and hast thou not yet God to be thine? what wilt thou do? Oh hath God poured out the Vials of his Indignation, and hast thou not got God to be thine? what wilt thou do? Is God risen out of his Sanctuary to punish the inhabitants of the earth? and hath he severely punished us? and hast thou not got God to be thine? what wilt thou do? For my part I must say it, and I can't but say it again, I don't know what thou wilt do unless thou hast got God to be thine, and that thou art his, Isa. 10. 3, 27, 5. Psal. 5. 7. 1. Labour, oh labour and make it your work, that though your houses be destroyed by Fire on earth, yet that your Souls be not destroyed by: Fire in hell. If God be none of yours, I don't know what can be done; but if he be yours, I don't know what can be done undone. This, this is your main work; and more to stir you up to this, as the close of all, give me leave to recommend these following considerations.  
First, I don't know any thing that is more your duty then this: you will tell me it's the world cap and knee; I tell you no, It's God: you will tell me it's your shop, and warehouses and merchandising; I tell you, no, it's God: you will tell me its getting something, or other these hard times to keep soul and body together; I tell you no, it's God, and keeping God and your soul together. Amos 5. 6. Luke 21. 36. The greatest security in the world without a God, as yours, will be found not to be your security. So far as I know my own heart, I would be faithful to your eternal interest; and if any thing ought to be your work more than this, God forbid that the same should not be discovered to, and pressed upon you. It's a fond thing for Ministers to make so much ado in the Pulpit concerning a God in Covenant Relation as yours, if not your duty, and the main of your duty. W● secure now adays what not to ourselves; and what do we secure, but what cannot be secure? Methinks I hear poor wretches crying out, Oh that in London's Conflagration, when houses lost, and goods lost, and estate lost, and all lost, I had secured a Covenant Relation.  
Secondly, It's the Concernment of your Souls that you are to secure. It's the jewel in the Cabinet, the treasure in the field, the child in the cradle, and the eternal well-being of your precious Souls. God allows us time enough to live comfortably in this world, but no time at all to live wretchedly in another world. God would have the sum and substance of a Christians Spiritual circumspection to be his Soul's salvation, not his Soul's destruction. Oh, that we should be so serious as to trifles, and trifle as to that which is so serious! Luke 12. 21. Thou fool, this night, etc. Shall I be so serious as to houses and riches which have been destroyed by Fire, and not as to a soul which may be burnt with Fire in hell? What folly would it have been for any in the late fiery calamity to regard his Lumber, and not at all his Jewels, Mat. 16 26. That person must needs come home by weeping Cross, that hath seemingly it may be secured his Estate in houses, but not his Estate in God; the Soul of his Estate, but not the Estate of his Soul. I pray let it not be said of you, Christians, that you should be Penny-wise, and Pound-foolish. Be wise unto sobriety is the Apostles expression; and it's the greatest sobriety, yea policy, to be wise to our Soul's safety.  
Thirdly, God with the voice of judgement calls upon you as to this. God is more than ordinary in his judicial proceedings, and so the result of them should be your spiritual ensuring. God alarms persons by this Fire on earth, that so they may keep their Souls from that Fire in hell. All will, and alas, they must say? we live in miserable times: but what saith God? Have a care, you be not miserable with and after those times, Luke 21. 35, 36. Psal. 57 1. In the shadow of thy wings will I take my refuge. Are your houses destroyed, see your souls be not destroyed; are your riches lost? See you don't lose your treasure in heaven; are you turned out of all? See you be not turned out by the God of all: is there so much misery here? See there be nothing of misery hereafter. Times of prosperity, Sirs, though too too often they influence us with security, yet the voice of God in times of Calamity is, see that your work be done, lest otherwise you be undone. Oh it's high time, Christians, to look to the child in the cradle, and the jewels in the Cabinet, when the house is on Fire. Oh make sure of your God, and never more than when his judgements have been, and are so sore.  
Fourthly, This is that which will secure you in the midst of judgements. It's not so much the money in your bags, as grace in your hearts, that will indemnify you in the sorest troubles. How often makes God a manifest difference between those that fear him, and those that fear him not; between sinners in their rufflings of profaneness, and the Saints in their Garb of holiness. I confess both the one and the other, have and do often drink out of the same bitter cup; but then the Saint kisses only the cup in comparison of the sinner, who must drink the very dregs, Zeph. 2. 3. It may be ye shall be hid, Ezek. 9 4, 5. Job 5. 19, 20. Gracious Souls are marked by God for preservation, when loose and debauched sinners for wrath and indignation. Oh how poor preservatives are all things to this, a Covenant Relation to God I don't know any thing that will or can secure you from an arrest of Evil, but only as you have Heavens protection. If safety is to be had any where on earth, I may rather hope for it in the place of God's worship, then in an house of Good-fellowship. When there was nothing but darkness in Egypt, there was brightness in Goshen.  
Fifthly, This is that which will comfort you in the midst of judgements: You may drink out of the same bitter cup with others, but this will sweeten it to you. The clouds of a sad providence may empty themselves into showers, but this will be a Soul comforting Sunshine to you. The Fire may and hath destroyed your houses with others, but this will be a support to you, 1. Sam. 30. 6. David encouraged himself in the Lord his God. David with a God as his, could not but encourage himself, whereas without a God he could not but be discouraged. I have lost my friends, but I have God to be my friend; I have lost my houses, but I have a God to be my house; I have lost my riches and all that ever I had, but I have God to be my riches, and all that ever I can want, 2 Sam. 23. 5. Psal. 23. 1. The Lord is my shepherd, I shall not want. Oh how cheerful may the Soul be in the loss of all, that is not at a loss as to God Go and be miserable with a God if thou canst, and let others be comfortable without a God if they can. I had rather choose a Saint in his meanest rags, than a sinner in his stateliest robes. If a God can't comfort thee, alas, what will or can comfort thee! A God as thine cannot but be a Cordial to thee in all thy swoonings.  
Sixthly, Your Souls shall be saved notwithstanding the greatest and sorest judgements. When judgements break the Cabinet of your bodies, they shall not be prejudicial to the jewel, your Souls. Those judgements that make way for others to be damned, they make way for you to be saved. Those judgements that are so many Sergeants haling others away to a prison, are but so many servitors conveying you to a Palace, Malach. 3. 16, 17. They shall be mine, saith the Lord. What was a fiery Chariot to E●●ah, when therein he was had away for heaven, Ps. 73. 24. When judgements have done their work upon you, you shall not be undone by those Judgements. ay, the Fire hath destroyed your houses, and a next may destroy your lives: God this time hath put Fire to your houses, and men through their cruelty the next may put a bloody knife to your throats; but when your houses, goods, and lives themselves are gone, your souls for all that shall not be gone, but bound up in the bundle of life. A believer may say to Judgements, the Plague, the Sword, Famine and Fire, do your work and spare not; my body can but be resolved into dust, but my soul shall not be sentenced into hell. I believe that many good men may be removed in a common calamity, but I dont believe that any good man shall be sentenced into eternal misery. To draw therefore to an end. It's salvation work, Christians, and dear Friends, that I have put you upon; and if any thing would do it without securing your souls with and in God, I would not trouble you with one word of what hath been delivered. You don't know what evil there will be in the earth; we have lost our goods and houses, and we may next lose our lives, and the lives of our poor babes. All that I am earnest for, is only, and I hope you want blame me for it, that it may not go ill with you hereafter, how ill soever it hath & may still go with you here. Oh who would not be safe as to heaven, when heaven alone it is that will be his safety.  
And now I have done the whole; and may the blessing of God attend the whole that hath been done, in setting it so upon our hearts, and our hearts upon it, as that the Judgements that have been, may be removed, this sore fiery Judgement sanctified, and those that may be, and are still threatened, through mercy, prevented, that so England may once more be a quiet habitation, and London's ruined Foundations again laid, yea, the Topstone thereof crying, Grace, Grace: Even so Blessed Lord God, and let all thy people heart'ly and reformedly say, Amen, and Amen.  
FINIS.   

P. 20. l. 14. r. Justify God. P. 24. l. 24. r. wherein you can be undone.