Pritchard Mayor, Jovis, sexto die Septembr. 1683. Annóque Regni Regis Caroli Secundi Angliae, etc. XXXV to.  
THis Court doth desire Mr. Hopkins to print his Sermon preached before the Lord Mayor and Aldermen and Citizens of this City, at Bow-Church, on Monday last, being the day of Humiliation for the Dismal Fire, anno 1666.  
Wagstaffe.   

A SERMON Preached before the RIGHT HONOURABLE THE LORD MAYOR, aldermans and Citizens Of the CITY of LONDON, In the Parish Church of S. Marry le Bow, September 3. 1683.  
Being the day of Humiliation for the late DREADFUL FIRE.  
By William Hopkins, B.D. and Prebendary of Worcester.  Ezra, IX. 13, 14. 
And after all this is come upon us for our evil deeds, and for our great trespass; seeing that thou, our God, hast punished us less than our iniquities deserve, and hast given us such DELIVERANCE AS THIS:  
Should we again break thy commandments— Wouldst thou not be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping?  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard, 1683.   

TO THE RIGHT HONOURABLE Sir WILLIAM PRITCHARD, LORD MAYOR Of the CITY of LONDON, AND TO THE HONOURABLE COURT of ALDERMEN.  
My LORD,  
I Am sufficiently conscious that there is nothing in this plain Discourse, but the honest design it prosecutes, worthy of that acceptance it found with the Honourable Audience before whom it was preached. Nevertheless, since it's your Lordship's pleasure, that I should make it more public than I ever designed, I dare not dispute your commands or doubt your Patronage. I am sure I need it in a high degree, whether I consider the weakness of the discourse itself, or into what an ill-natured and censorious World it adventures. But I am little concerned what reception will be given it by curious and critical Readers, who read and hear Sermons, as they do Plays, merely for entertainment, and to show what Judges they are. I was not so sanguine either in the preaching or publishing of it as to expect it should do much good on that sort of men.  
But to persons of Piety and Candour, who receive the Word of God into good and honest hearts, I hope it may not be unserviceable. And if it may in any measure contribute toward the making us more truly penitent for what is past, or a more obedient people for the future, I shall think myself happy, and thankfully adore him whose strength was made manifest in my weakness.  
To the Divine Protection and Blessing I humbly commend your Lordship, your Honourable Brethren and this great City which flourishes under your just and prudent Administration, and entreat your acceptance of this poor Testimony that I am in all humility,  
My LORD, Your most obedient and faithful Servant, William Hopkins.   

A SERMON Preached before the Lord Mayor, etc. Sept. 3. 1683.  JOHN, V 14. 
— Behold, thou art made whole: Sin no more, lest a worse thing come unto thee.  
IN the beginning of this chapter S. John relates a memorable passage which is not recorded by any other Historian either Sacred or Profane. That there was at Jerusalem a pool called Bethesda, whose waters were at some times endued with a medicinal virtue. For an Angel went down at a certain season into the pool, and troubled the waters: whosoever than first after the troubling of the water stepped in, was made whole of whatsoever disease he had, v. 4.  

Vide Lightfoot, Hor. Heb. in Joan. Tertullian. adversus Jude●●, cap. 13. sub finem.  How long those waters had been endued with that miraculous virtue, or how long it continued after our Saviour's Ascension is unknown. This only is certain from History, that Miracles and the Spirit of Prophecy had ceased in the Jewish Church for several ages before our Saviour's birth, and both were restored but a little while before his manifestation in the flesh: And it is probable this miraculous water was one of the signs of his coming; it being a fit resemblance of that more precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or bath, his own blood, whose healing efficacy was not confined to a single Patient, but redounded to the advantage of the whole world, and whose purifying virtue was truly universal and able to cleanse us from all unrighteousness. 
1 Joh. 1.9.   
The silence of the other Evangelists and the Jewish writers, as well as Theophylact's hint, may have occasioned the Learned Dr. Hammond to suspect, that the virtue of this pool was not miraculous, but natural. And he offers this Philosophical account of the matter.  

Dr. Hammond on Joh. V Annot. a.  That the waters were impregnated with some beneficial qualities derived from the entrails of beasts slain for Sacrifice, which he conceives were cast into that pool. And that at some set times an Officer or Messenger (not one of God's Angels) was sent in, who had skill to disturb the waters, i. e. to stir up and diffuse the particles of the entrails and blood in which the virtue lay; whereupon for some time after, till the virtuous particles sank again to the bottom, that pool was an healing Bath.  
The Hypothesis is, I confess, very ingenious, and he confirms it with pertinent observations of what benefit in some distempers the Patient hath received, by the application of the warm skin, or vitals of a beast, or by putting him into the belly of a beast newly killed and opened.  
But if we well consider them, several circumstances of our Evangelist's Narrative cannot consist with this Hypothesis. For though the entrails of beasts may have a suppling and restorative virtue, and in the way of a fomentation may relieve pains and weakness in the limbs, bruises and withered members, yet this is short of the efficacy which S. John ascribes to this bath, which seems to have been an universal Medicine. Now there are many distempers for which bathing and fomentation are no proper methods of cure; and if we must restrain the universal particle whatsoever to the diseases mentioned by S. John, 
V  I conceive the blind, who are expressly named, very unlikely to receive benefit thereby.  
Again, If those cures were wrought by the stirring up and mixing of the virtue of the entrails with the water, it might almost constantly have been kept in motion, and many more might have enjoyed the benefit of cure, than it should seem there did. For the waters were troubled only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seldom, at a certain season, some think, but once in the year, 
See Dr. Hammond's Annot.  at the Passover; others, at all the three great Feasts, and though perhaps several times at each Feast, yet at most but once in the day.  
Again, Had the cure been wrought by any natural efficacy, why should the benefit be limited to him alone who first stepped in after the troubling of the water? it's scarce credible that the Pool was no larger than to hold one person, if the entrails of all the Paschal Sacrifices (
† No less than 255600 according to the computation Dr. Hammond takes notice of in this Annotation.  whose number was very great) were ordinarily cast into it. If the virtuous particles of the entrails were well diffused, why might not these waters have cured as many as went in before they subsided? If it be said, they sunk quickly, it's much they should cure so much as one patiented, for it's by long continuance in them, and frequent use, that baths relieve inveterate weakness, whereas it should seem once descending into the pool was sufficient.  
And lastly, This account of the matter is contrary to the sentiments of the Ancients, who ascribe these cures to a supernatural power, and particularly 
‖ In Joannem Homil. 35. & Tom. 5. Homil. 62. in Paralyt. demissum per tectum.  S. chrysostom, more than once comparing the Pool of Bethesda to the Baptismal waters, makes the former a miraculous type of the latter.  
I need not labour farther in confutation of this opinion, which that excellent Author delivers modestly, and only as a conjecture, and therefore shall proceed to show how our Blessed Lord, 
Acts X. 38.  who went about doing good, came to this healing pool, and, among a multitude of expectants, is pleased to single out this poor Paralytic as the meetest object for him to show his Divine power and compassion upon. Not that he deserved better than others, many of whose diseases might be pure infelicities, whereas his long infirmity was the fruit of his Sins: The miserable circumstances under which he lay, were the only motives of our Saviour's pity.  
He considered, 1. the long time he had been in that weak and helpless condition, 38 years, and perhaps had for the greatest part of that time in vain waited at Bethesda for cure. 
V 6.  Jesus saw him lie, and knew that he had been a long time in that case. And then, 2ly, he considered his Impotence and Poverty, which rendered him unlikely ever to receive help there, being unable to step first into the pool after the troubling of the waters, 
V 7.  and having no friend or servant to put him in. His sad condition moved pity in the Blessed Jesus, who immediately, with a word, restored spirits to his weak nerves, and strength and motion to his withered limbs.  
Such a surprising mercy might carry a man of no extraordinary devotion to the Temple with a Soul full of Joy and Thankfulness. Thither the impotent person quickly went, to offer up his Praises to God; and thither our Saviour followed him, to complete the cure which was scarce half wrought at Bethesda. His Body indeed was there made whole, but his better part, his Soul, still needed the Physician; and till that also were healed, the cause of his long infirmity still remained, and he was in danger of relapsing into a much worse condition than that out of which he was newly recovered. The Blessed Jesus therefore applies him to the cure of his spiritual maladies, and in my Text prescribes a Sovereign Antidote against all possible danger of a relapse, gives him this 
† Cyril. Alex. in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this wholesome ghostly advice, Behold, thou art made whole: Sin no more, lest a worse thing come unto thee.  
In which words I shall observe three Particulars hinted by S. chrysostom on this place. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in loc. Joh. IX. 2, 3.   
1. An implicit Accusation and gentle Reproof of his past life. A plain intimation that his tedious bodily distemper was the punishment of his Sins. Our Saviour's infinite candour, which absolved both the blind man and his parents, and declared, that his calamity ought not to be imputed either to his own or their Sins, could not acquit this impotent person. 
‖ Chrys. Tom. V Hom. 62.  He doth not openly shame him before the multitudes at Bethesda, He doth not publicly reproach his former lewd conversation: but finds him out in the Temple; and privately admonishes him to amend his life. Sin no more, or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered, Sin no longer now, implies him formerly to have been a grievous Sinner, and that his long infirmity was his punishment.  
2. These words are an Admonition, and contain wholesome advice for the future conduct of his life. Sin no more.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in loc.  3. This Admonition is enforced with a twofold argument, the one drawn from the obligation which was laid upon him by this great mercy of his miraculous cure, and the other from the danger of a relapse. He puts him in mind of the signal favour he had newly received of God, Behold, thou art made whole, [by a miracle,] and oughtest not, in point of gratitude, to offend the Author of so great a blessing. And then withal he sets before him the danger of returning to his old vomit, threatening him not only with the forfeiture of the mercy thus miraculously conferred upon him, but also with some heavier Judgement, lest a worse thing come unto thee.  
Having thus opened the words, I shall deduce from them these three very natural and easy Observations.  
1. That great calamities are generally inflicted by God for the punishment of Sin.  
2. That when God is pleased to remove such calamities, we are obliged to forsake those Sins for which they were inflicted.  
3. That if upon the removal of such calamities we do not forsake those Sins for which they were inflicted, we may justly dread much sorer Judgements.  
I shall speak briefly to each of these in order, and in conclusion apply all to this Solemn occasion.  
I. Great calamities are generally inflicted by God for the punishment of Sin. I say, generally, not always; for God hath other ends in some afflictions, when they concern only the single persons that suffer them. And yet even these are for the most part punishments, and should be so esteemed by the Sufferers: but to great Societies, to Nations and Cities, they are always punishments. Though God doth not now interpose in so immediate and extraordinary a way in the government of the Kingdoms of the world, as he did in that of the Jews, the form of whose government was a Theocracy, 
See Dr. Hicks his Peculium Dei. Joseph. contra Appionem, & Antiquit. lib. 4. Moses sic loqui docetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the supreme civil Magistrate was but a Vice roy or Deputy to Jehovah, who was their King, who gave them their Political Laws and frequently executed them also upon Offenders with his own hand; yet doth his Providence still visibly appear in recompensing politic Bodies in this world according to their works; in protecting and prospering religious, virtuous and just Nations, and in punishing such as are profane, dissolute and faithless. And, in truth, if it please God to punish Cities and Nations, as such, he must do it in this world; for though every member of any Society must appear at the Judgement seat of Christ, and may receive the things done in the body, as well Politic as Natural, whether they be good or bad; yet those Societies themselves will cease with this world, and cannot be punished in the next.  
Now there concur two very different causes to the punishment of Sinners, viz. The Righteousness of God, and their own Unrighteousness. The latter justly meriting those calamities which the former inflicts. So that in every sad Providence we must acknowledge the just hand of God lifted up against us, and recompensing the evil works of our own hands upon us.  
1. In all our Sufferings we must behold the righteous hand of God, by whose Providence afflictions befall sinful men. For, as Eliphaz saith, Job V. 6. Affliction cometh not forth out of the dust, nor doth trouble spring out of the ground. The most inconsiderable and seemingly contingent events, 
Matt. XI. 29. Prov. XVI. 33.  such as the fall of a Sparrow, or the turn of a die, are under the government of Divine Providence. And therefore it must needs be much more interessed in what befalls so noble a creature as Man, nay great Societies of men. The Calamities of Cities and Kingdoms must not be imputed to mere chance; nor may we think that God is no farther concerned with them, than by his general concourse with the immediate and second causes of them.  
If we suffer by Fire or by Sea, by immoderate Rain or Drought, we must behold these as scourges in God's hand. If we are punished either by War or Pestilence, we must esteem both our Enemies and the destroying Angel God's Ministers and the Executioners of his just, though fierce, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—  wrath. He makes the creatures his weapons for vengeance on his enemies, Wisd. V 18.  
If the Sea overflow its banks, and drown a Country, it's by God's commission that the Ocean enlarges its Territories and swallows up a sinful Land. If Famine afflict a Nation, whether the immediate causes be excessive drought or rains, know, that it is the Lord who breaks the staff of bread, 
Ezek. V. 16.  who sendeth unseasonable rain, and withholdeth it in its season. If the Pestilence rage in a City and consume its Inhabitants, this evil also is of the Lord. If we undergo the miseries of War, and our Enemies prevail over us, we must remember, 
Isa. XXXIV. 6.  that it is the sword of the Lord that is in their hands and fills itself with our blood. They shall know that I am the LORD when I put MY SWORD into the hand of the King of Babylon, Ezek. XXX. 25. It is the Lord of hosts that pleads with us by the Sword; and sells us into the hands of our enemies, because we have sold ourselves to work wickedness. If the Fire consume our dwellings and lay our Cities in Ashes, the Prophet tells us, that God pleads with sinful flesh by fire as well as by the sword. 
Isai. LXVI. 16. Hos. VIII. 14.  He sendeth fire upon our Cities and flames to devour our Palaces.  
In short, by whatever hands we suffer, by whatever instruments he pleases to afflict us, we must hear the rod and consider who hath appointed it, Mich. VI 9 We must acknowledge our sufferings to be from God, and the chastisement of our sins.  
2. Whilst we behold God as the Author of our calamities, we must ascribe them to his Justice, 
A Deo quidem punimur, sed ipsi facimus, ut puniamur, Salvian. de Gub. Dei, l. 8.  and not forget that the cause of our sufferings is in ourselves. For God would not inflict them, did not we both need and deserve them. The wrath of God is never revealed but against the ungodliness and unrighteousness of men. And even when his hand is heaviest upon us, 
Ezra IX. 13. Job XI. 6. Psal. CIII. 10.  our punishments are much lighter than our iniquities deserve. There had been no such thing as Vengeance belonging to God, but for the Wickedness of his Rebellious creatures. Sin and Punishment are as nearly related as the Cause and Effect, and the latter in the very notion of it implies the former: For no suffering is properly a punishment unless inflicted for Sin. Hence in the language of the Holy Scriptures to bear sin or iniquity signifies to be punished or put to death for it. 

Exod. xxviij. 43. Levit. XXIV. 15, 16.  
And Christ is said to bear the sins of many, i. e. in their punishment, Isa. LIII. 11, 12.   When a man is punished for his Sins, he is said to eat the fruit of his ways, Prov. I. 31. to be recompensed according to his deeds and the works of his own hands, Jer. XXV. 14. and to possess his iniquity, Job XIII. 26. All which forms of speech import our sins to be the meritorious and impulsive cause of our calamities.  
And as we must acknowledge the Justice of God in our sufferings, so must we likewise own his goodness, his wisdom and fatherly care of us. In our present lapsed condition, in this state of Sin and Frailty, 
Rev. III. 19 Heb. XII. 5.  he would not truly love us should he not, when he sees it necessary, rebuke and chasten us. Should he not visit our transgressions with the rod, 
Psal. Lxxxix. 32, 33, 34.  and our iniquity with stripes, we might have just ground to fear that he had utterly taken his lovingkindness from us, and was about to break his Covenant. It will neither consist with the Honour of his Justice and Wisdom, nor yet with his Love to us, that we should be permitted to sin without punishment.  
I know some men refer all to irrespective Decrees, or tell us that vindictive Justice is natural to God, and that he must sacrifice some of his creatures in Hell fire to the honour of that Attribute. Nay, that he hath foredamned the greatest part of mankind by mere Prerogative, and purely for the exercise of his Sovereign Power.  
But this account of God differs infinitely from that he gives us of himself in the Holy Scriptures. They represent him merciful and gracious, long-suffering and abundant in goodness and truth, 
Exod. xxxiv. 6, 7.  keeping mercy for thousands, forgiving iniquity, transgression and sin. They tell us that, 
Psal. CXLV. 9 Ezek. xxxiij. 11. 2 Pet. III. 9  He is good to all, and that his tender mercies are over all his works. That he hath no pleasure in the Death of a sinner. That he is not willing that any should perish, but that all should come unto repentance. He never goes about to get himself glory in the death of a sinner till he sees the sinner will die, that he is desperate and incorrigible, that he hardens his heart to that degree, that neither gentleness nor severity can work upon him.  
He seeks no advantages against his wretched creatures. Though to punish be his work, 
Isai. XXVIII. 21.  it is his strange work. He never sets about it but with reluctance, and when we compel him to it, for the vindication of Justice and Providence. He doth not afflict willingly, nor grieve the children of men, Lam. III. 33. We have no reason to arraign his Justice, or murmur at the severity of his Judgements, since we suffer but the punishment and less than the desert of our Sins.  
Especially if we add this consideration, That the chastisements we bear are for our profit; and though for the present, while we feel the smart of them, 
Heb. XII. 11.  afflictions are not joyous, but grievous; yet, if we improve them duly, and with patience wait their issue, they will bring forth to us the peaceable fruits of Righteousness. As they were intended by our Heavenly Father, so will they in the event work for our good. If his judgements teach us Righteousness, and we learn obedience by the things which we have suffered, 
Isa. XXVII. 9 Heb. XII. 10.  all their fruit will be to take away our sin, and to make us partakers of his Holiness. But whatever the effect of our calamities may prove, whether they operate thus kindly or no, we must needs justify God amidst our sufferings, and take to ourselves shame, confessing with Azarias, Thou art righteous, O Lord, 
Song of the 3 Children, v. 3, 4, 5.  in all the things thou hast done unto us— according to truth and Judgement didst thou bring all these things upon us, because of our sins. We have sinned, we have committed iniquity, departing from thee.  
II. That when God is pleased to remove such Calamities, we are obliged to forsake those Sins for which they were inflicted. Behold, thou art made whole: Sin no more.  
What, Sin no more? This is an hard saying, who can hear it? Doth our Saviour oblige us to impossibilities? Doth not Solomon assure us that there is not a just man upon the Earth, that doth righteousness, and sinneth not? Eccles. VII. 20. Doth not the Apostle say that, In many things we offend all? James, III. 2. How saith our Saviour then, Sin no more?  
But, after all, our Saviour's sense is obvious: he doth not oblige the impotent man to perfect and sinless obedience. He too well understood our frame, and was too well acquainted with the strength of Tentation and the weakness of frail flesh and blood, to make spotless innocence necessary to his continuance in that state of health to which he was miraculously restored. But this is the sum and importance of his advice, that upon his recovery he should break off his sinful course of life, that he should live no longer in habitual and wilful disobedience, that he should abstain from all crying Sins and such as pull down vengeance on men's heads; especially, that he should beware of those sins (whatever they were) for which God had afflicted him with eight and thirty years' weakness. This was our Saviour's meaning, and in this sense our Apostle must be understood, 1 John, V 18. where he saith, he that is born of God sinneth not, i. e. not habitually, not deliberately, not presumptuously.  

Decepti aut lubrico aetatis, aut nubilo erroris, aut vitio ignorantiae, aut postremò lapsu fragilitatis humanae. Salvian. contra Avarit. l. 1.  God doth not use to follow men with heavy plagues for light offences. It is not every transgression, that is recompensed in the Earth. Such sins as are in a sort the unavoidable effects of humane frailty and ignorance, and are incident to the best of men in this state of imperfection and tentation, do not provoke his severe resentments. No, they are Sins of a deeper die, of a more enormous and scandalous nature for which God is wont to visit. Such as have a mixture of presumption and malice, or at least proceed from the gross neglect, if not from the direct contempt of God and Religion. Such Sins as are highly injurious to our Brethren and pernicious to humane Society. These are the Sins whose punishment God will not turn away. And when at any time he hath punished a people for them, and afterwards remembering mercy lays aside his rod, he expects that such a people should remove those abominations out of the midst of them.  
For God prosecutes the same design both in the severe and in the more gentle dispensations of his Providence. He labours to reclaim a perverse and crooked generation, and omits no kind of method proper to effect it. When he threatens us, he admonishes us of our duty and danger; when he chastens us, he calls our Sins to remembrance, he admonisheth us to amend our ways, and put away the evil of our do: when he removes his rod, and again exercises patience and long-suffering towards us, he vouchsafes to make a farther experiment, what effect goodness will have upon us, and whether it will (at least after severity) lead us to repentance.  
Though in their prosperity Sinners are too apt to despise the Riches of God's goodness, yet after they have been humbled by his heavy Judgements Mercy will be likely to have a more kind and successful operation. In War we commonly see, that the Sword only gins the Conquest, which is finished and crowned by the Victour's clemency. The stubborn enemy who valued not his friendship, when subdued by his victorious arms, will gladly submit to the Conquerour's Mercy. Nay, even wild beasts that are fierce and mischievous, are only brought under by chains, blows and hunger, and prepared to be throughly tamed and made serviceable by their Keeper's kindness. So that unless we are more savage and brutish than they, after afflictions we must needs yield to the irresistible force of God's goodness and lovingkindness.  
Though we had no sense of our deep obligations to his infinite goodness whilst his blessings flowed in a continual and uninterrupted stream from that fountain, yet since our pipes have been cut off, and bitter waters have flowed instead of sweet and refreshing streams, certainly if God please to remember his old lovingkindness, 
Psal. CVII. 10.  it will relish the sweeter. After we have been bound in affliction and iron for our Rebellion against God, if we be once released, surely the cords of a man, 
Hos. XI. 4.  and the soft bands of love will hold us faster than ever. This good success God seems to expect when his mercy heals those wounds which he made for our Sins. He seems to make trial whether the good effects which appear to have been wrought on us by our Afflictions are real and durable. For whilst we are under the lash, the success cannot be so well and certainly observed. The Dog must recover his sickness before he will return to his vomit. Whilst we feel the smart of the rod, we are apt to call those Sins to remembrance for which we think ourselves to suffer; we are apt to take up good Resolutions against them; to make fair Promises of reformation, and to bind them with most solemn Vows. But the Rod must be removed before we can come to the Test; before it can appear how firm and steady our Resolutions, how sincere our Promises were, and whether we will faithfully pay unto the Lord those Vows which we made in the day of Trouble.  
So that when it pleases God to deliver us out of those miseries which our Sins have brought upon us, we are to consider, that we are in a state of Probation, we are upon Trial. And we are farther under a double obligation to forsake those Sins for which we lately smarted. We have the voluntary obligation of our own Vows upon us, and we are bound in point of Gratitude to God to Sin no more. He will esteem the faithful performance of our Holy Resolutions the most Authentic Evidence of our Thankfulness, and our future Obedience our best Peace-offering. When God hath put an end to his controversy with a land, 
Psal. Lxxxu. 8.  and vouchsafes yet once more to speak peace to his people, he expects that they should not turn again unto folly. But in case they do not answer so reasonable an expectation, if they offer him fresh affronts, or repeat their old ones, they will find the Truce broken by their own Treachery, and Vengeance returning armed with double fury. Men have no reason to promise themselves Peace so long as they boldly put Heaven to defiance, and fight against God. He may perhaps give them a little respite, he may change their punishment, and not continually lash them with the same Rod, but till they cease provoking him there will be no end of their calamities.  
III. That if upon the removal of such Calamities we do not forsake those Sins for which they were inflicted, we may justly dread forer Judgements. Lest a worse thing come unto thee.  
Almighty God in dealing with his sinful creatures is pleased to observe the method of skilful Physicians, who begin with the most gentle and easy remedies, searching and cleansing the wound with as little pain as may be to the Patient; but if the wound putrify and gangrene, they are forced to proceed to more painful operations, such as lancing, incision and searing; and when after all they find the malignity and venom of the gangrene is such as no remedies can conquer, they are forced to cut off the incurable member. Thus doth God at first exercise the Sinner with gentle corrections, seeming to be not without hope that they may prove strong enough to work his Reformation, but if they fail of success, he proceeds to greater severities in proportion to the guilt and obstinacy of the Offender. Thus he dealt with his ancient people the Jews, 
Isai. IX. 1.  At first he lightly afflicted the land of Zabulon and the land of Napthali, and afterwards did more grievously afflict her by the way of the Sea. As men do not mount per saltum at one leap to the height of all Impiety and Profaneness, but wax worse and worse by degrees, till at last they become desperately wicked: So neither doth God use extremity at first, he doth not pour out the full vials of his Indignation at once, but his Judgements grow gradually heavier, till at length vengeance accomplisheth the ruin of the incorrigible and desperate Rebel.  
A remarkable instance of what hath been said we have in Pharaoh and the Egyptians, who oppressed Israel, and refused to obey the voice of the Lord, who by his Prophets commanded them to let his people go. He began with light afflictions, and as oft as Pharaoh seemed to repent he removed them: When Pharaoh saw there was respite, he hardened his heart; whereupon God sent other Plagues upon Egypt, and followed them with one Judgement after another, punishing them first in their Waters, then in their Corn and Cattle, next in their Bodies with sore Blains and Boils; after that, in the Death of their Firstborn; and lastly, Pharaoh having many times wilfully hardened his own heart, God hardened it penally to his ruin; so that pursuing the Children of Israel through the Red-sea he was drowned with his whole Host.  
Nor was this a singular case, a particular method wherein God dealt only with Pharaoh and the Egyptians. For thus he treated his own peculiar people Israel, for whose sake he had sent all those prodigious Plagues on Egypt. When they murmured in the Wilderness, he chastised them several ways. When they waxed wanton in the Land of Canaan and revolted to Idolatry, he suffered the neighbour Nations to infest their Land, to take their Cities, to defeat their Armies, to oppress them and bring them under Tribute: after a while he would deliver them; when they revolted again, he punished them some other way. As their obstinacy increased, so did his severity. He suffered the X Tribes first to go into Captivity, and after a while he caused the King of Babylon to carry away Juda Captive, and lay waste both the City and Temple of Jerusalem. For 70 years they sat in Babylon, and then God brought back their Captivity, and so favoured them that they rebuilt the City and Temple; but as they returned to their ancient dwellings so did they to their Sins, and continued a stiffnecked and rebellious generation, despising the goodness of God, contemning his threaten, killing his Prophets, crucifying his own Son; and having now filled up the measure of their iniquities, God delivered them into the hands of the Romans, who destroyed their Nation, burned the City and Temple of Jerusalem, razed their foundations, and literally fulfilled our Saviour's Prediction, 
Matt. XXIV. 2.  that there should not be one stone left upon another.  
Now there are several ways in which God is wont to bring worse things upon obstinate and unreformed Sinners. I shall instance in Three.  
1. When he brings the same Calamities thicker and oftener upon them, and though he scourge them with the same Rod, yet he increases the number of their stripes. Their enemies make frequent incursions upon them, they suffer by frequent Plagues and Fires. 
Psal. XXXII. 10.  Thus, as the Psalmist threatens, many sorrows shall be to the wicked. God will raise them up enemies on every side, and as he threatens the Jews, he will send many fishers, and they shall fish them, and after, he will send many hunters, and they shall hunt them, and make a prey of them, and he will recompense their iniquity and their sin double. Jer. XVI. 16, 18. God will double his blow upon every fresh provocation; and as the Sinner multiplies his Transgressions, so will the Divine vengeance multiply his Plagues. If ye will walk contrary to me, saith the Lord, and will not hearken unto me, I will bring seven times more Plagues upon you, according to your sins. Leu. XXVI. 21.  
2. A worse thing happens to a relapsed Sinner when God inflicts sorer and heavier Judgements than before. 
1 Kings XII. 14.  And this is not unusual. Those whom whips will not reform he chastises with Scorpions. If the ordinary instrument of Discipline, the Rod, hath been long used in vain, he whets his glittering Sword, and bends his Bow. 
Jer. L. 25.  He opens his Armoury, and ransacks all the Treasures of his Wrath for Instruments of Cruelty and Death, and brings forth the weapons of his Indignation.  
Or, which is worse than the severest Temporal calamity that can befall men, he gives them up to a Reprobate sense, 
Jer. v. 23.  because they have (as the Prophet speaks) a revolting and rebellious heart. He casts them off, as unworthy to be under his farther care and discipline; he abandons them to their own lusts, resolving to strike them no more, 
Isai. 1.5.  that he will cause his fury towards them to rest, and that his Jealousy shall departed from them, that he will be quiet, and be angry no more, Ezek. XVI. 42.  
3. A worse thing happens to revolting Sinners when God inflicts punishments for a worse purpose, not for the Sinner's reformation, but for his own honour. When the sufferings that befall them are vindictive, and not designed for their correction. When Judgements are not intended to teach them righteousness, but to make them examples for the terror and warning of others. When God smites, but not in kindness, and there drops no balm from his Rod, but he wounds them with the wounds of an enemy, and with the chastisement of a cruel one, for the multitude of their iniquities, and because their sins were increased 
‖ The Syriack adds, even to impenitence. , Jer. XXX. 14. And when neither frequent and severe punishments, nor yet intervals of mercy produce fruits meet for repentance, there is all the reason in the world for Sinners to expect in some or other of the forementioned ways they shall feel sadder effects of God's displeasure. It's both necessary and just that some worse thing should come unto them.  
1. It's Necessary. Obstinate and revolting Sinners need sharper afflictions and heavier judgements to rouse and work upon them. For by frequent relapses into Sin, and perseverance in it, they contract an ill habit of Soul; their distempers get strength; and the more inveterate they are, the greater difficulty there will be in removing them. For this reason relapsed Sinners will need to repeat their bitter potions the oftener, and the dose must be increased in proportion to the malignity of the disease, ease, if gentle medicines have no effect, the bills must be altered, strong Physic must be administered, and the ill humours evacuated by more violent and churlish Purgatives. When men grow worse and worse under the milder dispensations of Providence, and presume to add sin to sin, 
Isai. XXX. 1. Psal. LXIX. 27.  there is no help for them, but God must also, as the Psalmist speaks, add iniquity to their iniquity, i. e. increase the severity of their punishments.  
2. As it is Necessary, so also is it Just. It is a righteous thing with God, in regard such obstinate and backsliding Sinners deserve sorer judgements. Repeated Sin contracts a deeper guilt, and all mitigating pleas are insignificant, when crimes become habitual, especially under the circumstances of the person in my Text. When men sin on after great Judgements and great Deliverances, it is an argument of great Presumption and Malice; that men are wilful and stubborn, and, as Elihu speaks, Job XXXIV. 37. Add rebellion to their sin. Their guilt is also farther aggravated by their Ingratitude, which is a Sin of the foulest complexion and deepest stain. No Provocation is more unpardonable than the abuse of Mercy. It is recorded by the Psalmist as an aggravation of the stupid perverseness of the Israelites; That they understood not God's wonders in Egypt, 
Psal. CVII. 7.  that they remembered not the multitude of his mercies; but provoked him at the Sea, even at the RED SEA. Every part of the verse is a smart reproach of their sottish Unthankfulness. That they took no warning by God's Prodigious Judgements on the Egyptians; that they forgot his Mercies towards themselves no less wonderful; not single mercies, but great multitudes of them; and, after all, provoked him at the Sea, even at the RED SEA. The repetition is an emphatical aggravation of their Ingratitude, Even at the red Sea, through which God had just before miraculously opened them a safe and dry passage, where he had destroyed their enemies before their eyes, and secured them from ever returning to their former bondage; there they murmured against him and provoked him. When the hand of the Lord hath been lifted up against the wicked but they will not see it, 
Isai. XXVI. 10, 11.  and afterwards favour hath been shown them, but they will not learn righteousness, it is an argument that they offend of malicious Wickedness, and are not only unworthy but uncapable of mercy. That they are incorrigible and desperate, Vessels of wrath fitted for destruction, that farther long-suffering will be a sort of Cruelty to them, and swift destruction a degree of mercy; nay the only mercy they are capable of: For it may be some little abatement of their miseries in the next world, that they lived no longer in this, and were not permitted to treasure up so immense a weight of wrath as in a long life they would have heaped up unto themselves.  
In Conclusion, when neither Judgements nor Mercies will work reformation, and men presume to Sin on against all sorts of admonitions and obligations to Sin no more, what can such wretched creatures expect, but worse and worse calamities, even the very worst of all Plagues: That Vengeance should come armed with flames of fire unquenchable and triumph in their Eternal Ruin.  
Thus I have briefly considered the three observations I made from the words, and am to crave but a little more of your Patience, whilst I apply what hath been said to this Solemn occasion.  
The words of our Saviour in my Text, are a Subject very proper for the entertainment of our most serious thoughts this day: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in loc.  and though they were spoken to the impotent man alone, yet were intended for the admonition of us all, who are in circumstances exactly parallel with his. God had wounded us for our Transgressions, and hath healed us by a miracle of his mercy. And as Christ found him in the Temple, so are we all here before the Lord in his house of Prayer: and considering the happy change of the State of this eminent City, since the appointment of this Anniversary Fast, I may say we are in the Temple upon a much like occasion.  
Blessed be the name of the Lord, we are not now assembled to weep over her smoking Ruins, and to mingle our tears with her ashes. We have no reason to bewail her as a disconsolate Widow, for she sits as a Queen again, 
Psa. CXLVII. 13.  and her Children within her are blessed. She lies no longer on ruinous heaps, the Scorn and Derision of her Enemies, but she is risen as a Phoenix out of her Ashes, the astonishing joy of her friends, and the envy of all that hate her. As that dreadful Fire which consumed her, hath been thought a lively resemblance of the general Conflagration at the last day, so methinks this City risen out of the dust, is no faint Emblem of the Resurrection. It is raised in glory. It is rebuilt with greater beauty, its structures both private and public, Civil and Sacred, are far more magnificent than before. So that I may very well apply the first part of our Saviour's words to this great and eminent City. Behold, thou art made whole: and add St. Chrysostom's gloss, not by thy merit, but by the Divine mercy and power. For the rebuilding of it in so short a time and so great Splendour, is little short of a miracle.  
But though we do upon this account, in some measure forget our Sorrows, yet there is still just occasion for our solemn Humiliation this day; to spend it in mourning, and in all sorts of Penitential exercises. For though the calamitous effects of the Fire be well nigh worn off, yet whilst our Sins which kindled it remain, they will afford us perpetual cause of Fasting, and give us occasion to look back with Sorrow, and to look forward with Fear. When we reflect and see what destruction they have already wrought in this Land and City, who among us hath so hard a heart as not to melt into Tears? And when we forecast what farther and greater Calamities we have reason to apprehend from them, is not the dreadful prospect enough to make our hearts tremble and melt within us like wax? What is only intimated in the case of the Paralytic is a notorious truth in ours, Our Sins were the cause of the Fire. We confess it in the Public Office of the Day, we have erected a Pillar of Infamy in the midst of our City, to be an everlasting memorial of the dreadful Judgements of God, and the dreadful Sins of this Generation, and which is sad to consider, our Sins themselves reign in the midst of us, and testify against us. I hope therefore no man will have either the Folly or the Impudence to wash his hands and say, I have contributed no Fuel to these Flames of London.  
Though a late Inscription charge the Papists with the Fire, it was not designed to absolve our Sins, the undoubted Boutefeus', and the worst sort of Incendiaries. Though it might be intended to continue an immortal hatred of Popery; sure it was never meant to reconcile us to our provoking abominations. This would have been to ridicule the Wisdom and Piety of our Governors, and contradict the best design of the Monument.  
There is nothing so much hinders the good effects of Chastisements, as transferring the blame on others, or imputing them to accidents, and resting in the second causes of them. But certainly we have the least Temptation that may be to any thing of that kind: For never were there more visible tokens of the just Vengeance of God, than in the Fire of London. Those circumstances which we are too prone to call accidents, that concurred to the spreading of the Fire, show the Providence of that God whom we had provoked. Whatever creatures assisted to the swift propagation of the Flames; whether evil Instruments, or the heat and drought of the preceding Summer, or the Winds, they were all God's Militia armed against us. And neither strong East-winds nor the famous Popish or French Fire-balls carried on the Fire so much as the Trains our Sins had laid in all quarters of the City, and the fierce Blasts of God's just displeasure.  
Having so severely smarted for our Faults already, methinks we should be well disposed to receive our Saviour's advice, Sin no more. One would think our sad experience should afford us some security against suffering again in the same way, and on the same account. We see that Beasts and Birds will not be twice taken in the same snare; and shall we be more irrational than Brutes, and suffer ourselves to be often overtaken with the same Faults? Oh that we could be blest with so happy a sight as that Reformation one might reasonably expect, 
Jer. VI 28. jis ipsis quibus coercebantur plagis scelera crescebant; ut putares, poenam ipsam criminum quasi matrem esse vitiorum, Salu. de Gub. l. 6.  that either so heavy a Judgement as the Fire, or so great a Mercy as the Resurrection of this City, should singly produce! But alas, we are all grievous Revolters. We have been made worse by our Afflictions and hardened by our Sufferings, we like the Anvil have reverberated the strokes of God's hammer, and they have made no impression upon us.  
It is a sad Observation that Lactantius makes of the Heathen Romans, 
Lactant. Instit. l. 2. c. 11. nisi dum in malis sunt.  That they never remember God but in times of public Calamity. And yet Salvian's observation of the incorrigible temper of the Christian Romans is much more lamentable; 
Neque ullam penitus Romani orbis aut Romani nominis portionem, quamlibèt graviter plagis coelestibus caesam unquam fuisse correctam. Salvian. de Gub. l. 6.  That no part of the Roman Empire, though chastised with the severest plagues by Heaven, was reform thereby. It behoves us to consider how far both these sad observations may be verified of us, and whether what the Prophet saith of Judah may not be too truly and pertinently applied to us. This is a Nation that obeyeth not the voice of the Lord, neither receiveth Correction, Jer. VII. 28. How little influence had this sore Judgement upon us? Did those of us that escaped that Plague repent of their Sins? 
Zach. XI. 2.  Did the Fir-tree howl because the Cedar was fallen, or the Oaks of Bashan for the Forest of the Vintage? Did our lesser Cities and neighbouring Places take warning by this Calamity of our Metropolis? No sure, for than they would not, as since they have done, have tasted of the same cup. How did the Sufferers behave themselves? was there any visible amendment? did they come purer out of the Fire? Nothing less. The Fire that consumed our estates, abated nothing of our Luxury; and the Flames of our Lust raged, when most of the fuel that had maintained them was spent. How many here, as Salvian observes at Triers, lay drunk up and down in the warm ruins? How did we ruffle it in rich Silks, Lace and all sorts of bravery, when it would have better become us to have lain prostrate before God in Sackcloth and Ashes? How many were feasting and carousing at the Tavern, when they should have been in the Temple fasting and deprecating farther miseries? When the greatest part of the City lay in heaps, and the poor remainders of it were black and disfigured by the Fire, when which way soever we turned our eyes, we could not avoid observing our desolations, and the sad marks of God's displeasure, how few of us abated the least delight, saw one Play the less, or spent in Devotion one hour the more? If any did not run to the same excess of riot they had done before, 
Salu. de Gub. l. 6.  was it not, as Salvian speaks, Miserioe beneficium, non disciplinoe, rather to be ascribed to their Poverty than their Virtue?  
But perhaps these severe courses suited not our temper, it may be we are of that generous disposition which is to be wrought on by kindness, and favours have not been ill bestowed upon us. I would to God it were so.  
But alas, is not the contrary evident? Doth not Prosperity make us proud and wanton? 
Deut. xxxii. 15.  Have we not with Jesurun waxed fat and kicked, have we not forsaken the God that made us, and lightly esteemed the Rock of our Salvation? 
Quievit parumper Inimicorum audacia, nec tamen nostrorum malitia. Recesserant hostes à civibus nec cives à suis sceleribus, Gildas de Excid. Britan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Philo in vita Mosis.  How have we in the midst of God's blessings forgotten all Sobriety and Gratitude, forgotten both God and ourselves? The lucid Intervals of mercy have not brought us into our right minds, nor yet prevailed with us for the least intermission of sinning. As Gildas complains of our Ancestors. Nay, as it is observed of Pharaoh, the only use we have made of that respite we have had between Judgements, hath been like Wrestlers, to take breath, to recover spirits and strength for a fresh combat with Heaven, and that we may be able with greater fury and violence to sly in the face of God.  
Had we been (as is suggested) of that generous temper that must be managed by fair means, God hath made sufficient Trial of us in that way.  
He hath heaped favours upon us, and even laden us with his benefits. 
Isai. XLIII. 24.  But in return we have made him to serve with our sins, and wearied him with our iniquities. If the Fire drove out the unclean Spirit that haunted our old buildings, he seems to be now returned with seven other evil Spirits more wicked than himself, and to have taken possession of our new habitations. For our Impiety and Contempt of God is greater than ever, our Pride and Vanity prodigious, our Luxury and Debauchery hath outstripped all examples of former ages, and are not to be outdone, 
Nil erit ulterius quod nostris moribus addat Posteritas— Juv. Sat. 1.  I wish they never may be matched by the generations to come. Have not Oppression, Deceit and Perjury overspread us? And may not that be said of London that the Prophet spoke of Gilead, 
Hos. VI 18.  It is a City of them that work iniquity, and is polluted with blood? Are not Adultery and Whoredom esteemed so venial Sins, that they are seldom chastised with greater severity than a smile? Is not the cry of Sins gone up to Heaven, like the cry of Sodom, and yet we dread not a like overthrow?  
Nay, as though our Wickedness brought on ruin too slowly whilst it operated only in a moral way, as the meritorious cause of it, we have of late traded in those Sins which have a natural and more quick tendency to Destruction. We have rend the Church by causeless Schisms, and divided the Kingdom against itself by disloyal Factions. We have been Heady and Ungovernable, which is the most certain sign of approaching ruin. In the heat of our clamorous zeal for the Protestant Religion we have dishonoured it in the highest degree: and after all our fierce outcries against Popery, the worst of its abominations have been committed amongst us. God speaks thus to Judah. Thou that hast judged thy Sister's [Samaria and Sodom] bear thine own shame for thy sins which thou hast committed more abominable than they: they are more righteous than thou: be confounded and bear thy shame, in that thou hast justified thy sisters, Ezek. XVI. 52. Is not this discourse very applicable to us? May not God thus reproach us, You have judged your Sister Rome, but have equalled if not outdone her abominations. And the villainies you condemn in her you have justified by worse practices?  
Are there Jesuits among the Papists, so are there among us, if agreement with them in their worst principles and practices may entitle men to the Name who want almost nothing else but the Order and Habit? Are their Jesuits dangerous Incendiaries? so are ours. Do the Romish Jesuits subject Princes to the Pope? ours subject them to the People. Do their Jesuits contrive the deposing and murdering of Kings? so do ours. Do they give the Pope a power to absolve Subjects from their Allegiance, and dispense with their Oaths? ours make quicker work of it, and without that piece of Superstition and Formality allow every man to do it for himself. Do they allow Equivocation and mental Reservation? ours do worse, who condemn it in the Principle, but admit it in Practice. Do they make Oaths and Sacraments the Bonds of iniquity, the Seals of secrecy in their hellish designs? ours are not very unlike them, who conceal as hellish Treasons, contrary to their Oaths to discover them; who take Oaths and Sacraments to qualify them for the service of a Faction, and to possess themselves of Power to ruin both Church and State. Do they at Rome propagate Religion by Assassination and Massacres? there have been also those among us who stuck at neither for the accomplishment of their Devilish Plots. And though they do not canonize or saint Traitors as the Pope doth, they dub them HEROES, and ASSERTORS of RELIGION and LIBERTY; which poor reward may for aught I know animate our Zealots to as desperate attempts, as a Saintship doth the Romish.  
When I consider what zeal for the Purity of Religion these men pretend, that they are for purer Congregations not only than the Roman, but even the best reformed Churches; that they would be thought Reformatissimi, the most sincere, most zealous, nay the only Protestants in the Nation, these pretences aggravate their crimes beyond those of Romish Traitors. And I shall not fear to say, they have justified their Sister, and the Papists are more righteous than they.  
In short, our blood Feuds, and the devilish Confederacies of Atheists and Enthusiasts presage ruin to us: and we act as though we designed to prevent the stroke of divine Vengeance, and become our own Executioners.  
When the greatest part of this City lay in ashes, and its wealth was consumed by the Fire, when nothing but desolation presented itself to our view, and thousands lay in the Fields, a man would have thought London was as miserable as it could be made. But when I behold the universal Corruption of manners, the Debauchery, the Uncleanness, Profaneness and other abominations which are committed in it, without shame, and though not with allowance, yet with impunity; when I see how factious, 
Non tam maenium subversione, domorúmque exustione Civitas perire dicenda est, quàm justitiae exterminio, & morum corruption. Nic. de Clemangiis Ep. 101.  heady and ungovernable men are, I must needs profess, that in all its present Splendour I look upon the condition of this City to be worse than when it lay in ruins. For a City is not so effectually undone, by the demolishing of its Walls, and burning of its Houses, as by the banishing Religion, Righteousness, Truth and Peace out of the midst of it, and the general corruption of manners. And 'tis a far less lamentable sight to behold a people under such calamities, than to see them unreformed nay worse after them.  
This seems to be our case. We have passed through the Fire, but are not purified, our dross remains in us. We are stupid and insensible, and it was but necessary to erect a Pillar in remembrance of it, for the Sufferers themselves seem to have forgotten it. For this solemn Anniversary Humiliation is dwindled into almost nothing, saving (I am loath to say the Pomp, I hope 'tis the Devotion of) this Great Appearance. How do many fly the Penance of this Fast, and entertain themselves with all sorts of Pleasures at their Country-Houses? 
Isai. XXII. 12.13.  On this day when the Lord of Hosts calls us to weeping and mourning, there is nothing but joy and mirth eating Flesh and drinking Wine. I should not have mentioned this to this Honourable Auditory, but that I have myself with some trouble and concern observed it to be the Practice of many grave and eminent Citizens. They seem to have no remembrance of that dreadful Fire, and no fear of those worse Judgements we have to apprehend. In one sense they will never forget the Fire, they will tell you they feel it yet in their Estates, they will with the impotent man as St. chrysostom speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell tragical Stories of their losses, 
Chrysost. Tom. 5. hom. 62.  how many hundreds and thousands they are the worse for it, and perhaps magnify their losses beyond truth; but they forget why God brought this great calamity upon the City, and how much fuel their own Sins contributed to its flames.  
If ever our Saviour's advice was necessary, sure 'tis so now, and I can never too often repeat and press it. O sin no more, sin no more. The measure of our iniquities seems to be well nigh filled up, and unless a speedy and general Reformation appease the wrath of God, it will be too great a favour for us to expect that he should smite us any more for our Correction, we must look for some worse thing than either Plague or Fire or any other of those Judgements that have hitherto come upon us.  
Lest a worse thing happen unto us? How is it possible? No Fire can ever spread in these new brick buildings, as the former did in the old timber-houses. Some worse thing? What can be worse than such a general Calamity, which ruin'd thousands, which not only impoverished the City, but the whole Kingdom, what have we worse to fear?  
My Brethren, be not deceived: Though ye have drunk of a bitter cup, 
Rev. XIV. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And●. Caesar. in loc.  yet its bitterness hath been hitherto taken off with a large mixture of mercy: ye have not yet tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wine of his wrath unmixed, ye have not drunk up the dregs thereof. Flatter not yourselves with the thoughts that the worst is already past. 
Psal. XC. 11.  Ye do not understand the power of his Anger, and therefore do not entertain just fears of his displeasure. He can if he see good punish you again in the same way, and with as much ease lay waste your Stately New-Buildings, as he did the old Rotten ones. Though your City be raised in glory 'tis not raised in incorruption. If it be not in so great danger of casual Fire, yet sure the Vengeance of God can propagate such a Calamity farther than all the Malice, Art and Industry of the worst Boutefeus'. Where the breath of the Lord kindles a Fire, all things are as Hay and Stubble before it.  
Have ye nothing worse to fear? recollect yourselves, and consider what ye at that time feared, but through the mercy of God escaped a Massacre by the bloody hands of those, who burned your City. Your fire might have been like that Rev. VIII. 7. Mingled with blood. God might have made your ruins everlasting Desolations; and whereas he hath graciously said unto this City thou shalt be built, 
Isai. XLIV. 28.  and to our Temples your Foundations shall be laid. The Lord might have devoted London as he did Jericho, 
Josh. VI 26.  and have laid a Curse upon the man, who should have presumed to lay the first Stone of its New-Buildings.  
Have ye nothing worse to fear? hath not God by a miracle of mercy newly discovered and delivered us from a greater danger? There wanted only the PERMISSION of HEAVEN to have brought a worse thing upon us. For HELL was ready to BREAK LOSE again upon us with more Barbarous fury than ever, 
See his majesty's Declaration.  In the Murder of our KING and his Royal Brother, in the Assassination of the Public Ministers of State, and the Principal Magistrates of this City, and all the mischievous consequences of Cruelty, and Confusion. Had not God by his wonderful Providence prevented them, the Combustions of Eighty three, might have proved more fatal to the City and Nation than the Flames of Sixty six.  
Methinks I hear the Voice of God our Saviour after this great deliverance saying to us of this Nation and City, as he did to the Impotent man in my Text, Sin no more. And if we can be but so wise and happy as to receive his Admonition, we are secure from the Threatening that follows it, Lest a worse thing come unto thee.  
Let me then beseech you, Brethren, in Christ's stead, both by the Judgements and mercies of the Lord, 
Rom. XII. 1. 2 Cor. V 20.  be reconciled to God. As ye desire the continuance of his blessings, or as ye would avert worse Calamities than any ye have yet felt. As ye tender the peace and Prosperity of this City. 
1. Cor. XV. 34.  Awake to Righteousness, and sin no more: Wash you, make you clean; 
Isai. I. 16.17.  put away the evil of your do before the eyes of the Lord, cease to do evil, learn to do well. Have compassion on yourselves, forsake those iniquities which separate between you and your God, and have hid his face from you, 
Isai. LIX. 2.  if you hope to prevail with him to be merciful to you and bless you. Improve this opportunity of making your peace with him, which the Wisdom and Piety of our Government hath put into your hands. Let the remembrance of the late dreadful Fire teach you the Fear of the Lord, which is the truest Wisdom, and the best Preservative from the like Calamities. Let the sincerity of this days Humiliation appear in its happy influence on the future conduct of your lives. Let it so refresh the memory of God's Judgements and your sins, as to make you walk humbly with him the whole year after. The good effects of a Fast depend not so much upon the solemnity as the seriousness of our Repentance: not so much upon the number of our Prayers or the noise of our cries, as on the lifting up of holy hands and clean hearts to God. In vain do we lift up our voice, 
Frustrà etenim vox ad Deum clamat cum scelerata vita reclamat. Nic. de Clemang. Ep. 77.  and cry mightily to the Lord for mercy, whilst our Sins cry out against us, and call louder to heaven for Vengeance. Without reformation we may proclaim, but cannot sanctify a Fast; the calling of a solemn assembly this day will be but an affront to God: Our Sacrifice will be numbered among our abominations, and our Prayers will be turned into Sin.  
If we desire to appease the wrath of God, which seems not to be yet turned away, we must sanctify such a Fast as he hath chosen. 
Dan. IU. 27.  We must break off our Sins by Righteousness, and our Iniquities by showing Mercy on the poor; especially such as have been Sufferers by this and the like Calamities. We must lose the bands of wickedness, 
Isai. LVIII. 6, 7, 8, etc.  and let the oppressed go free; we must deal our bread to the hungry, and bring the poor outcasts into our houses; when we see the naked, we must cover them, and not hid ourselves from our own flesh. We must draw out our soul to the hungry, and satisfy the afflicted. Then shall we CALL upon the LORD, and he will ANSWER; we shall CRY, and he will say, HERE I AM. Our few old waste places shall be built, and our imperfect foundations shall be raised up, and the Lord shall for ever be the REPAIRER OF OUR BREACHES.  
THE END.